Jude 14 Index
"And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,"
Bibliography ===== Jude 15

"And Enoch also . . . "

  • Jude's reference to Enoch and his quotation of that patriarch's prophecy has occasioned much comment. Commentators are in general agreement that the pseudepigraphical book called 1 Enoch was in circulation among the Jews by the middle of the 1st century B.C. Chapter 1:9 of this noncanonical work reads as follows: "And behold! He cometh with ten thousands of His holy ones to execute judgment upon all, and to destroy all the ungodly:and to convict all flesh of all the works of their ungodliness which they have ungodly committed, and all the hard things which ungodly sinners have spoken against Him." (R.H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament, vol. 2, p. 189). (7BC 708)
  • It is commonly believed that Jude quoted from this noncanonical work, though some hold the reverse to have been the case. If Jude quoted from 1 Enoch it was because the Holy Spirit led him to do so. (7BC 708)

" . . . the seventh from Adam . . . "

  • In 1 Enoch 60:8 the patriarch is also referred to as begin the seventh generation from Adam. The genealogy is given in (Genesis 5:4-20), where the following descent is traced: Adam, Seth, Enos, Cainan, Mahaleel, Jared, and Enoch. This makes Enoch the seventh in line, including Adam, according to a well established ancient method called "inclusive reckoning." In modern terminology he would be called the sixth from Adam. (7BC 708)

" . . . the Lord cometh . . . "

  • Literally, "come [the] Lord," the past tense being used because of the certainty of the fulfillment of the prophecy. After Peter describes the false teachers and foretells their fate he devotes the greater part of his ed chapter (2 Peter 3) to a discussion of the Lord's return. Jude contents himself with a brief reference that consists entirely of a quotation from Enoch's prophecy (Jude 14; Jude 15), possibly because he wished to keep his letter (Jude 3) within brief bounds. Both Peter and Jude view the Lord's coming in relation to ungodly teachers, with Jude placing the greater emphasis on the judgment of the deceivers. (7BC 708)
  • One of the most solemn and yet most glorious truths revealed in the Bible is that of Christ's second coming to complete the great work of redemption. To God's pilgrim people, so long left to sojourn in “the region and shadow of death” (Matthew 4:16), a precious, joy-inspiring hope is given in the promise of His appearing, who is “the resurrection and the life” (John 11:25), to “bring home again His banished.” The doctrine of the second advent is the very keynote of the Sacred Scriptures. From the day when the first pair turned their sorrowing steps from Eden, the children of faith have waited the coming of the Promised One to break the destroyer's power and bring them again to the lost Paradise. Holy men of old looked forward to the advent of the Messiah in glory, as the consummation of their hope. Enoch, only the seventh in descent from them that dwelt in Eden, he who for three centuries on earth walked with his God, was permitted to behold from afar the coming of the Deliverer. “Behold,” he declared, “the Lord cometh with ten thousands of His saints (Judge 14), to execute judgment upon all” (Jude 15). The patriarch Job in the night of his affliction exclaimed with unshaken trust: “I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth (John 19:25): ... in my flesh shall I see God (Job 19:26): whom I shall see for myself, and mine eyes shall behold, and not another” (Job 19:27). (GC 299) *****

" . . . ten thousands . . . "

  • Literally, "in his holy myriads, that is, in the midst of His holy myriads." The word translated "ten thousands" (muriades) is the source of our word "myriads" (Luke 12:1). (7BC 708)
  • God had made it their privilege and their duty to enter the land at the time of His appointment, but through their willful neglect that permission had been withdrawn. Satan had gained his object in preventing them from entering Canaan; and now he urged them on to do the very thing, in the face of the divine prohibition, which they had refused to do when God required it. Thus the great deceiver gained the victory by leading them to rebellion the second time. They had distrusted the power of God to work with their efforts in gaining possession of Canaan; yet now they presumed upon their own strength to accomplish the work independent of divine aid. “We have sinned against the Lord” (Deuteronomy 1:41), they cried; “we will go up and fight, according to all that the Lord our God commanded us” (Deuteronomy 1:41). So terribly blinded had they become by transgression. The Lord had never commanded them to “go up and fight” (Deuteronomy 1:41). It was not His purpose that they should gain the land by warfare, but by strict obedience to His commands.
    • Though their hearts were unchanged, the people had been brought to confess the sinfulness and folly of their rebellion at the report of the spies. They now saw the value of the blessing which they had so rashly cast away. They confessed that it was their own unbelief which had shut them out from Canaan. “We have sinned” (Deuteronomy 1:41), they said, acknowledging that the fault was in themselves, and not in God, whom they had so wickedly charged with failing to fulfill His promises to them. Though their confession did not spring from true repentance, it served to vindicate the justice of God in His dealings with them.
    • The Lord still works in a similar manner to glorify His name by bringing men to acknowledge His justice. When those who profess to love Him complain of His providence, despise His promises, and, yielding to temptation, unite with evil angels to defeat the purposes of God, the Lord often so overrules circumstances as to bring these persons where, though they may have no real repentance, they will be convinced of their sin and will be constrained to acknowledge the wickedness of their course and the justice and goodness of God in His dealings with them. It is thus that God sets counteragencies at work to make manifest the works of darkness. And though the spirit which prompted to the evil course is not radically changed, confessions are made that vindicate the honor of God and justify His faithful reprovers, who have been opposed and misrepresented. Thus it will be when the wrath of God shall be finally poured out. When “the Lord cometh with ten thousand of His saints (Jude 14), to execute judgment upon all” (Jude 15), He will also “convince all that are ungodly among them of all their ungodly deeds” (Jude 15). Every sinner will be brought to see and acknowledge the justice of his condemnation. (PP 392-393)

" . . . saints . . . "

  • Literally, "holy [ones]." Whether Jude here refers to the vast host of holy angels who will accompany Christ when he returns to earth (Daniel 7:10; Matthew 25:31; 1 Thessalonians 3:13) or to the redeemed at the close of the 1000 years ( Revelation 20:4; Revelation 20:5; Revelation 20:6; Revelation 20:7; Revelation 20:8; Revelation 20:9) is not certain. (7BC 708)
  • Enoch's walk with God was not in a trance or vision, but in all the duties of his daily life. He did not become a hermit, shutting himself entirely from the world; for he had a work to do for God in the world. In the family and in his intercourse with men, as a husband and father, a friend, a citizen, he was the steadfast, unwavering servant of the Lord.
    • His heart was in harmony with God's will; for “can two walk together, except they be agreed?” (Amos 3:3). And this holy walk was continued for three hundred years. There are few Christians who would not be far more earnest and devoted if they knew that they had but a short time to live, or that the coming of Christ was about to take place. But Enoch's faith waxed the stronger, his love became more ardent, with the lapse of centuries.
    • Enoch was a man of strong and highly cultivated mind and extensive knowledge; he was honored with special revelations from God; yet being in constant communion with Heaven, with a sense of the divine greatness and perfection ever before him, he was one of the humblest of men. The closer the connection with God, the deeper was the sense of his own weakness and imperfection.
    • Distressed by the increasing wickedness of the ungodly, and fearing that their infidelity might lessen his reverence for God, Enoch avoided constant association with them, and spent much time in solitude, giving himself to meditation and prayer. Thus he waited before the Lord, seeking a clearer knowledge of His will, that he might perform it. To him prayer was as the breath of the soul; he lived in the very atmosphere of heaven.
    • Through holy angels God revealed to Enoch His purpose to destroy the world by a flood, and He also opened more fully to him the plan of redemption. By the spirit of prophecy He carried him down through the generations that should live after the Flood, and showed him the great events connected with the second coming of Christ and the end of the world.
    • Enoch had been troubled in regard to the dead. It had seemed to him that the righteous and the wicked would go to the dust together, and that this would be their end. He could not see the life of the just beyond the grave. In prophetic vision he was instructed concerning the death of Christ, and was shown His coming in glory, attended by all the holy angels, to ransom His people from the grave. He also saw the corrupt state of the world when Christ should appear the second time—that there would be a boastful, presumptuous, self-willed generation, denying the only God and the Lord Jesus Christ, trampling upon the law, and despising the atonement. He saw the righteous crowned with glory and honor, and the wicked banished from the presence of the Lord, and destroyed by fire. (PP 85-86)
  • The Lord opened more fully to Enoch the plan of salvation, and by the Spirit of prophecy carried him down through the generations which should live after the Flood, and showed him the great events connected with the second coming of Christ and the end of the world. (Jude14). (SR 58)