The letter of Jude, one of the General Epistles, is very short. Jude sought to protect Christian truth and strongly opposed heretics who threatened the faith. The letter's message is relevant to any age because believers should defend the gospel vigorously. Jude bears an obvious similarity in content with 2 Peter, a book that also deals firmly with false teachers who were infiltrating the church.

"These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever" (Jude 12-13).

Circumstances of Writing

Author: Jude called himself "the servant of Jesus Christ, and brother of James" (v. 1). The James to whom Jude referred is not the son of Zebedee. He can be ruled out of consideration because he was martyred at an early date (Acts 12:1-2). The James to whom Jude refers is surely the well-known leader of the Jerusalem church (Acts 15:13-21; Gal. 2:9). This is significant, for this James was the brother of Jesus (Mark 6:3). If Jude was a brother of James, then he was also a brother of Jesus. Rather than call himself Jesus' brother outright, Jude chose humbly to designate himself as Christ's servant.

Background: Jude wrote to those who are "sanctified by God the Father, and preserved in Jesus Christ, and called" (v. 1). This designation is general enough to apply to Christian believers anywhere. But Jude clearly had a specific group in mind because he called them "beloved" (vv. 3,17,20) and addressed a situation that affected them. The readers were probably Jewish Christians because of Jude's several references to Hebrew history. Beyond this information we do not know exactly who the recipients of the letter were.

Jude is difficult to date precisely. If Jude the brother of Jesus was the author, the letter must be dated sometime within his lifetime. Any date for the letter's writing must also allow time for the false teachings to have developed. Jude may be dated reasonably somewhere between a.d. 65 and 80. Nothing in the letter points to a date of writing beyond this time. A date within Jude's lifetime rules out the viewpoint that the false teaching in question was second-century Gnosticism.

Message and Purpose

Jude had originally meant to write a letter on salvation to his friends. But he changed his plans when he learned of false teachers who had infiltrated the church (vv. 3-4). Because of their influence he instead urged his readers to contend for the faith (v. 3). Jude reminded his readers that they shared a common salvation and alerted them to the need for vigilance in contending for the faith. The reason the church must contend for the faith is that intruders were troubling the church.

In verse 4, Jude introduced his readers to the opponents, pronounced judgment upon them, and outlined their vices. Verses 5-16 provide the evidence for what is said in verse 4. Three examples of God's judgment in the past are relayed in verses 5-7, and in verses 8-10 Jude stated that the opponents deserved judgment because of their lifestyle. In verse 11 the opponents are compared to three men who went astray in the past: Cain, Balaam, and Core. Verses 12-13 clarify that the character of the opponents placed them in the same category as these infamous figures. Jude closed this section with the prophecy of Enoch, which promises judgment on the ungodly (vv. 14-15). Jude correlated the lives of the adversaries with those who would experience judgment (v. 16).

Contribution to the Bible

Jude is often overlooked because of its brevity. The book is also neglected because of unexpected features such as its quotation of 1 Enoch and its allusion to the Assumption of Moses. Some readers wonder how a canonical book could cite noninspired, nonbiblical writings. Furthermore, the message of Jude is alien to many in today's world because Jude emphasized that the Lord will judge evil intruders who are attempting to corrupt the church. The message of judgment strikes many people today as intolerant, unloving, and contrary to the message of love proclaimed elsewhere in the NT.

Nevertheless, some of the Bible's most beautiful statements about God's sustaining grace are found in Jude (vv. 1,24-25), and they shine with a greater brilliance when contrasted with the false teachers who had departed from the Christian faith.

The message of judgment is especially relevant to people today. Jude's letter reminds us that errant teaching and promiscuous living have dire consequences. Jude was written so believers would contend for the faith that was delivered to them (v. 3) and so they would not abandon God's love at a crucial time in the life of the church.

Jude's connection with 2 Peter is debated. What one decides about this issue inevitably affects one's

Timeline of

2100 b.c.: Destruction of Sodom and Gomorrah 2085?; Exodus from Egypt 1446; Korah's rebellion 1420?; Balaam's error 1409?; Moses' death 1406
1000 b.c.: Books of Enoch written 250 b.c.– a.d. 50
5 b.c.: Jesus' birth 5 b.c.; Assumption of Moses written 4 b.c.– a.d. 30
5 a.d.: Jude's birth a.d. 5
33 a.d.: Jesus crucified and risen 33; James leads the Jerusalem church 44
62 a.d.: James martyred 62; Jude written 66?; Jerusalem destroyed 70

beliefs about the authorship and dating of each letter. They are strikingly similar in content. Thus, if 2 Peter used Jude and the latter book was written somewhere between a.d. 65 and 80, the apostle Peter could not have been the author of 2 Peter. But the use of 2 Peter by Jude poses no such problem, allowing 2 Peter to fit within Peter's lifetime. It seems best to conclude that Jude borrowed from 2 Peter or that both used a common source.

Structure

The epistle of Jude is a vigorous and pointed piece of writing. Scholars have often remarked that its Greek is quite good and that Jude used imagery effectively. The letter bears the marks of a careful and disciplined structure and was directed to specific circumstances in the life of the church. Jude was steeped in the OT and Jewish tradition, and he regularly applied OT types and texts to the false teachers who had invaded the church (vv. 8,12,16).

Pseudepigraphal writings are noncanonical books not written by their purported authors. Jude cited from the pseudepigraphal book of 1 Enoch (1:9) in Jude 14-15. He likely also referred to an event found in the Assumption of Moses (Jude 9). But this does not mean that Jude viewed these noncanonical books as authoritative Scripture. Under the inspiration of the Holy Spirit, he simply used them as illustrations.

Outline

Jude Study Notes

1 The James named here was surely the well-known leader of the Jerusalem church (Acts 15:13-21; Gal. 2:9; see Introduction). This James was the half-brother of Jesus (Mark 6:3). Jude humbly designated himself as Christ's servant rather than mention that he was related to Jesus. The called are those who respond in faith to God's initiative in salvation. Sanctified by God the Father is a result of being called. Preserved means that believers are kept safe in Jesus until their salvation is consummated at His return.

2 Mercy is God's kindness and compassion toward His people. Peace is the well-being that results from this relationship. Love is (Gk) agape, a godly volitional love which has the best interests of other persons in mind whether or not they love in return. The word may refer to God's love for man and to man's love for God and other people.

3-4 Jude originally meant to write a letter about salvation to his friends, but he changed his plans when he learned about false teachers who had secretly made their way into the church. Because of the influence of false teachers he urged his readers to contend for the faith entrusted to them. Contending for the faith is not just a vigorous defense of the Christian faith but an advancement of the gospel as well. These actions must be accompanied by an obedient lifestyle (cp. v v. 20-23). The faith that was once for all delivered refers to the Christian revelation, or the body of fixed, authoritative, orthodox apostolic teaching that has been handed down to believers.

5-7 Jude pointed out that the false teachers deserved divine judgment and would receive it in the future. He wanted to remind his readers that God had acted decisively in the past against those who opposed Him. He mentioned three examples of God's judgment: (1) the judgment of unbelieving Israel in the wilderness (Num. 32:10-12); (2) the angels who fell (cp. 1 Enoch 6:19); and (3) the destruction of Sodom and Gomorrha for sexual immorality (Gen. 19:24-29).

8 The false teachers' sins were like those mentioned in verses 5-7. They pursued empty dreams and arrogantly committed sexual immorality, rebelled against authority, and blasphemed dignities (Gk doxas). The latter term frequently refers to angels.

9 Jude contrasted the heretics' blasphemy of angels with the restraint that Michael the archangel showed when contending with the devil. Scholars generally agree that this story was taken from the Assumption of Moses, an apocryphal book. In the story, Michael sought to bury the body of Moses. The devil opposed the burial with the claim that he was lord over matter and Moses was a murderer. Rather than assuming the right to condemn Satan for his slander, Michael called on the Lord to judge. Jude was not granting authority to the Assumption of Moses but merely using it as an illustration (cp. Acts 17:28; Titus 1:12).

10 The false teachers slandered what they did not understand. Jude compared them to animals that would destroy themselves by the things they instinctively pursued.

11 Jude also compared the heretics to Cain (Gen. 4:4-5,8-9), Balaam (Num. 31:16), and Core (Korah; Num. 16:1-35). These men deceived others and were known for their hatred, greed, and rebellion.

12-13 To demonstrate further that the false teachers were like those mentioned earlier (v. 11), Jude portrayed them with several metaphors. He described them as spots, that is, submerged rocks that could wreck a ship. Feasts of charity were fellowship meals at which the Lord's Supper was observed. These heretics were shepherds who fed only themselves without any concern for others. They were useless and full of empty promises like waterless clouds. Jude portrayed them as barren fruit trees and wild waves that deposited their refuse of shameful deeds on the shore of people's lives. The heretics were also like wandering stars doomed to destruction. Some scholars hold that Jude was influenced here by 1 Enoch 18:13-16. In this text the rebellion of heavenly beings caused the planets to wander. Or, Jude was possibly thinking of the angels who fell (Jude 6). Angels falling from heaven were sometimes pictured as falling stars (cp. Isa. 14:12-15; Rev. 9:1). Like disobedient angels destined for eternal punishment, heretics are heading for eternal darkness.

14-15 Jude emphasized that the heretics would suffer divine retribution. He pictured this judgment by quoting a prophecy from 1 Enoch 1:9 (see note at Jude 9). Their punishment would take place when the Lord returns to judge the wicked.

16 After warning that the heretics would be judged for their deeds and words (v. 15), Jude focused on their words. The false teachers were self-indulgent, discontented complainers. They uttered arrogant words, flattering people in order to take advantage of them.

17-19 Jude urged his readers to remember that these false teachers were nothing new because the apostles had foretold of such people scoffing at those who refused to follow them. Jude may have referred to warnings like those in Acts 20:29-30 and 1 Tim. 4:1-3. The heretics created divisions and followed their ungodly lusts. They were sensual unbelievers rather than spiritual believers.

20-23 After describing the false teachers, Jude now exhorted his readers on how to "contend for the faith" (v. 3). They were to show compassion to those who were wavering and reach out to those who had already been taken in and needed to be snatched from the fire (cp. Amos 4:11; Zech. 3:2). But believers were to be careful lest they also became defiled.

24-25 Jude ended his letter with a doxology that served as a reminder of the divine power available to believers as they contend against heretics. He praised God because He was able to keep them from falling into the sinful practices of the false teachers and grant them entrance into His glorious presence.

Jude Cross-References

a 1:Luke 6:16; Acts 1:13

bJohn 17:11-12,15; 1 Pet. 1:5

cRom. 1:7

d 2: 1 Pet. 1:2; 2 Pet. 1:2

e 3: Titus 1:4

fPhp. 1:27; 1 Tim. 1:18; 6:12; 2 Tim. 1:13; 4:7

g 4: Gal. 2:4; 2 Pet. 2:1

hRom. 9:21-22; 1 Pet. 2:8

i2 Pet. 2:10

jTitus 2:11; Heb. 12:15

kTitus 1:16; 2 Pet. 2:1; 1 John 2:22

l 5:1 Cor. 10:9

mNum. 14:29,37; 26:64; Ps. 106:26; Heb. 3:17,19

n 6: John 8:44

o2 Pet. 2:4

pRev. 20:10

q 7:Gen. 19:24; Deut. 29:23; 2 Pet. 2:6

r 8:2 Pet. 2:10

sExod. 22:28

t 9:Dan. 10:13; 12:1; Rev. 12:7

u2 Pet. 2:11

vZech. 3:2

w 10:2 Pet. 2:12

x 11: Gen. 4:5; 1 John 3:12

yNum. 22:7,21; 2 Pet. 2:15

zNum. 16:1, etc.

aa 122 Pet. 2:13

ab1 Cor. 11:21

acProv. 25:14; 2 Pet. 2:17

a 12:Eph. 4:14

bMatt. 15:13

c 13:Isa. 57:20

dPhp. 3:19

e2 Pet. 2:17

f 14: Gen. 5:18

gDeut. 33:2; Dan. 7:10; Zech. 14:5; Matt. 25:31; 2 Thess. 1:7; Rev. 1:7

h 15: 1 Sam. 2:3; Ps. 31:18; 94:4; Mal. 3:13

i 16: 2 Pet. 2:18

jProv. 28:21; James 2:1,9

k 17: 2 Pet. 3:2

l 18:1 Tim. 4:1; 2 Tim. 3:1; 4:3; 2 Pet. 2:1; 3:3

m 19:Prov. 18:1; Ezek. 14:7; Hos. 4:14; 9:10; Heb. 10:25

n1 Cor. 2:14; James 3:15

o 20:Col. 2:7; 1 Tim. 1:4

pRom. 8:26; Eph. 6:18

q 21: Titus 2:13; 2 Pet. 3:12

r 23: Rom. 11:14; 1 Tim. 4:16

sAmos 4:11; 1 Cor. 3:15; Zech. 3:2

tZech. 3:4-5; Rev. 3:4

u 24: Rom. 16:25; Eph. 3:20

vCol. 1:22

w 25:Rom. 16:27; 1 Tim. 1:17; 2:3