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To execute judgment - This was originally spoken to the antediluvians; and the coming of the Lord to destroy that world was the thing spoken of in this prophecy or declaration. But as God had threatened this, it required no direct inspiration to foretell it. To execute judgment, etc. This is a very strange verse as to its composition, and is loaded with various readings; the MSS. and versions being at little agreement among themselves on its phraseology. Αυτων, which we translate among them, is omitted by the best MSS. and versions, and is, in all probability, spurious. Many also omit ασεβειας after ργων, ungodly deeds. Many insert λογων, words or speeches, after σκληρων, hard; and this word our translators have supplied. And instead of ἁμαρτωλοι, sinners, the Sahidic has ανθρωποι, men. There are others of less note; but the frequent recurrence of All and Ungodly makes the construction of the sentence very harsh.

Dr. Macknight supposes that Enoch's prophecy was common among the Jews; for the first words in Hebrew are Maranatha, and these were used by them in that form of excommunication or cursing which they pronounced against irreclaimable offenders. The doctor forgets himself here; the words Maranatha are not Hebrew, but Syriac. In Hebrew the form of execration begins with אתה ארור arur attah, "cursed art thou;" or אתה מחרם mochoram attah : but the Syriac maran atha, is literally, our Lord is coming; see on 1 Corinthians 16:22; (note); but here, in the Syriac, the words are atha moria, "the Lord cometh." So it is doubtful whether this fancied analogy exists.

To execute judgment upon all - That is, he shall come to judge all the dwellers upon the earth, good and bad.

And to convince all - The word “convince we now use commonly in a somewhat limited sense, as meaning “to satisfy” a man‘s own mind” either of the truth of some proposition, or of the fact that he has done wrong, as being in this latter sense synonymous with the word “convict.” This “conviction” is commonly produced by argument or truth, and is not necessarily followed by any sentence of disapprobation, or by any judicial condemnation. But this is clearly not the sense in which the word is used here. The purpose of the coming of the Lord will not be to convince men in that sense, though it is undoubtedly true that the wicked will see that their lives have been wrong; but it will be to pronounce a sentence on them as the result of the evidence of their guilt. The Greek word which is here used occurs nowhere else in the New Testament.

All that are ungodly among them - All that are not pious; all that have no religion.

Of all their ungodly deeds … - Of their wicked actions and words. This is the common doctrine of the Bible, that all the wicked actions and words of men will be called into judgment. In regard to this passage, thus quoted from an ancient prophecy, we may remark:

(1) that the style bears the marks of its being a quotation, or of its being preserved by Jude in the language in which it had been handed down by tradition. It is not the style of Jude. It is not so terse, pointed, energetic.

(2) it has every probable mark of its having been actually delivered by Enoch. The age in which he lived was corrupt. The world was ripening for the deluge. He was himself a good man, and, as would seem perhaps, almost the only good man of his generation. Nothing would be more natural than that he should be reproached by hard words and speeches, and nothing more natural than that he should have pointed the men of his own age to the future judgment.

(3) the doctrine of the final judgment, if this was uttered by Enoch, was an early doctrine in the world. It was held even in the first generations of the race. It was one of those great truths early communicated to man to restrain him from sin, and to lead him to prepare for the great events which are to occur on the earth. The same doctrine has been transmitted from age to age, and is now one of the most important and the most affecting that refers to the final destiny of men.

After He had given the signs of His coming, Christ said, “When ye see these things come to pass, know ye that the kingdom of God is nigh at hand.” “Take ye heed, watch and pray.” God has always given men warning of coming judgments. Those who had faith in His message for their time, and who acted out their faith, in obedience to His commandments, escaped the judgments that fell upon the disobedient and unbelieving. The word came to Noah, “Come thou and all thy house into the ark; for thee have I seen righteous before Me.” Noah obeyed and was saved. The message came to Lot, “Up, get you out of this place; for the Lord will destroy this city.” Genesis 7:1; 19:14. Lot placed himself under the guardianship of the heavenly messengers, and was saved. So Christ's disciples were given warning of the destruction of Jerusalem. Those who watched for the sign of the coming ruin, and fled from the city, escaped the destruction. So now we are given warning of Christ's second coming and of the destruction to fall upon the world. Those who heed the warning will be saved. DA 634.1

Because we know not the exact time of His coming, we are commanded to watch. “Blessed are those servants, whom the Lord when He cometh shall find watching.” Luke 12:37. Those who watch for the Lord's coming are not waiting in idle expectancy. The expectation of Christ's coming is to make men fear the Lord, and fear His judgments upon transgression. It is to awaken them to the great sin of rejecting His offers of mercy. Those who are watching for the Lord are purifying their souls by obedience to the truth. With vigilant watching they combine earnest working. Because they know that the Lord is at the door, their zeal is quickened to co-operate with the divine intelligences in working for the salvation of souls. These are the faithful and wise servants who give to the Lord's household “their portion of meat in due season.” Luke 12:42. They are declaring the truth that is now specially applicable. As Enoch, Noah, Abraham, and Moses each declared the truth for his time, so will Christ's servants now give the special warning for their generation. DA 634.2

But Christ brings to view another class: “If that evil servant shall say in his heart, My lord delayeth his coming; and shall begin to smite his fellow servants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him.” DA 634.3

Low-priced Rural Properties—We are to be wise as serpents and harmless as doves in our efforts to secure country properties at a low figure, and from these outpost centers we are to work the cities.—Special Testimonies, Series B, 14:7. (1902). Ev 77.1

In Easy Access to the Cities—Let men of sound judgment be appointed, not to publish abroad their intentions, but to search for such properties in the rural districts, in easy access to the cities, suitable for small training schools for workers, and where facilities may also be provided for treating the sick and weary souls who know not the truth. Look for such places just out from the large cities, where suitable buildings may be secured, either as a gift from the owners, or purchased at a reasonable price by the gifts of our people. Do not erect buildings in the noisy cities.—Medical Ministry, 308, 309 (1909). Ev 77.2

Working in, but Not Living in, Cities—The truth must be spoken, whether men will hear, or whether men will forbear. The cities are filled with temptation. We should plan our work in such a way as to keep our young people as far as possible from this contamination. Ev 77.3

In the midst of a life of active labor, Enoch steadfastly maintained his communion with God. The greater and more pressing his labors, the more constant and earnest were his prayers. He continued to exclude himself at certain periods from all society. After remaining for a time among the people, laboring to benefit them by instruction and example, he would withdraw, to spend a season in solitude, hungering and thirsting for that divine knowledge which God alone can impart. GW 52.1

Communing thus with God, Enoch came more and more to reflect the divine image. His face was radiant with a holy light, even the light that shineth in the face of Jesus. As he came forth from these divine communings, even the ungodly beheld with awe the impress of heaven upon his countenance. GW 52.2

His faith waxed stronger, his love became more ardent, with the lapse of centuries. To him prayer was as the breath of the soul. He lived in the atmosphere of heaven. GW 52.3

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,” a precious, joy-inspiring hope is given in the promise of His appearing, who is “the resurrection and the life,” 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, to execute judgment upon all.” Jude 14, 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: ... in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another.” Job 19:25-27. GC 299.1