The Epistle of
JUDE
Author
The author identifies himself as Jude, the “brother of James,” likely the James who was the brother of our Lord and leader of the Jerusalem church (see Acts 15:13; 21:18; Gal. 1:19; 2:12). Mark 6:3 mentions Jude (Judas) as a brother of the Lord.
Date
Considerations in establishing the date of this letter include whether Jude is dependent upon 2 Peter, or whether 2 Peter is dependent upon Jude, or whether both letters have drawn from a third document, which circulated as a warning against false teachers. Since most of Jude has parallels in 2 Peter (see the marginal references), some kind of interdependence is obvious. If Jude was written before 2 Peter, it may have been as early as A.D. 65. If it was written after 2 Peter, as many scholars assume, it may have been as late as A.D. 80.
Background
Jude appears urgent in his purpose to warn an unknown community of Christians against false teachers. As in 2 Peter, these would-be leaders are sensual (vv. 4, 16, 18), they pervert the truth (v. 4), and they are destined for divine judgment (vv. 14, 15). They are called “dreamers” in verse 8 (perhaps given to dreams or visions), they are “clouds without water” (v. 12), and they are exposed as “not having the Spirit” in verse 19. The last reference hints that the false teachers represented themselves as those who did have the Spirit (see Matt. 7:22, 23). They may also be forerunners of Gnostic heretics in the second century who claimed spirituality.
Content
The letter begins and ends with an affirmation of God’s gracious action on behalf of believers, stressing divine preservation (vv. 1, 24).
However, Christians themselves are “to contend earnestly for the faith” (v. 3). Their responsibilities are further developed in vv. 20–23 by a series of practical exhortations. The balance of the letter exposes, especially in light of Old Testament analogies, the secret presence of false teachers within the community who seek to overthrow the faith of God’s people.
Personal Application
Today, perpetrators of unbiblical ethical standards, who may even claim to have the Spirit, threaten the godly commitment of Christians. However, God’s power is able to keep us from falling. But our responsibility is to build ourselves up in the truth through praying in the Holy Spirit and to anticipate our final salvation. The Scriptures are our resource. At the same time, we are to be alert and vocal in warning those who are being swayed by false, humanistic philosophies prevalent today.
Christ Revealed
The present activity of the living Christ is assumed. Jude is His servant and He preserves His own (v. 1), though false teachers deny Him (v. 4). Believers await the future blessing of “the mercy of our Lord Jesus Christ unto eternal life” (v. 21).
The Holy Spirit at Work
The Holy Spirit causes biblical teaching to come alive, so that the Christian community is built up in its “most holy faith,” that is, in the apostolic teaching (see v. 20 and note on vv. 3, 4). This is accomplished through “praying in the Holy Spirit” (v. 20). Accordingly, the Spirit is important as the One through whom God preserves His own from worldly error (see vv. 1, 24). In contrast, the false teachers are devoid of the Spirit (v. 19), despite whatever claims they may make.
Outline of Jude
Greeting 1, 2
I. Warning against false teachers within the community 3–19
A. Reason for the warning 3, 4
B. Reminder of former ungodly persons 5–7
C. Character and judgment of false teachers 8–19
II. Exhortation for perseverance 20–23
A. Maintaining the faith 20, 21
B. Rescuing those deceived 22, 23
Doxology 24, 25
Greeting to the Called
1
1 JUDE, a bondservant of Jesus Christ, and abrother of James,
To those who are bcalled, 1sanctified* by God the Father, and cpreserved in Jesus Christ:
2 Mercy, apeace, and love be multiplied to you.
Contend for the Faith
3 Beloved, while I was very diligent to write to you aconcerning our common salvation, I found it necessary to write to you exhorting byou to contend earnestly for the faith which was once for all delivered to the saints.
4 For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into *lewdness and deny the only Lord 1God and our Lord Jesus Christ.
Old and New Apostates
5 But I want to remind you, though you once knew this, that athe Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe.
6 And the angels who did not keep their 1proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day;
7 as aSodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the 1vengeance of eternal fire.
8 aLikewise also these dreamers defile the flesh, reject authority, and bspeak evil of 1dignitaries.
9 Yet Michael the archangel, in 1contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, a“The Lord rebuke you!”
10 aBut these speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves.
11 Woe to them! For they have gone in the way aof Cain, bhave run greedily in the error of Balaam for profit, and perished cin the rebellion of Korah.
Apostates Depraved and Doomed
12 These are 1spots in your love feasts, while they feast with you without fear, serving only themselves. They are clouds without water, carried 2about by the winds; late autumn trees without fruit, twice dead, pulled up by the roots;
13 araging waves of the sea, bfoaming up their own shame; wandering stars cfor whom is reserved the blackness of darkness forever.
14 Now Enoch, the seventh from Adam, prophesied about these men also, saying, “Behold, the Lord comes with ten thousands of His saints,
15 “to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the aharsh things which ungodly *sinners have spoken against Him.”
Apostates Predicted
16 These are grumblers, complainers, walking according to their own lusts; and they amouth great swelling words, bflattering people to gain advantage.
17 aBut you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ:
18 how they told you that athere would be mockers in the last time who would walk according to their own ungodly lusts.
19 These are 1sensual* persons, who cause divisions, not having the Spirit.
Maintain Your Life with God
20 But you, beloved, abuilding yourselves up on your most holy faith, bpraying in the Holy Spirit,
21 keep yourselves in the love of God, alooking for the mercy of our Lord Jesus Christ unto eternal life.
22 And on some *have compassion, 1making* a distinction;
23 but aothers save 1with fear, bpulling* them out of the 2fire, hating even cthe garment defiled by the flesh.
Glory to God
24 aNow to Him who is able to keep 1you from stumbling,
And bto present you faultless
Before the presence of His glory with exceeding joy,
25 To 1God our *Savior,
2Who alone is wise,
Be *glory and majesty,
*Dominion and 3power,*
Both now and forever.
Amen.
1 Sanctified refers to God’s special action in setting apart believers for Himself. However, the proper reading here may be “beloved” (see marginal note). In either case, the divine initiative is apparent, as it is in the preceding word called. Brother of James: It was not Jude’s biological relationship to Jesus Christ that was the source of his authority to speak here, but rather the fact he was His bondservant.
3, 4 Jude apparently discontinues another letter he was writing, or is about to write, to these Christians in order to warn them of crafty false teachers who have infiltrated the church. The faith … delivered to the saints is the apostolic teaching given believers in the earliest days of the church. It is this teaching that was being perverted and for which Christians must contend. The corruption of “the faith” is found in self-centered and unloving behavior, immoral or sensual life-styles, and in distorted or deceitful teachings.
3 See section 1 of Truth-In-Action at the end of Jude.
4 See section 1 of Truth-In-Action at the end of Jude.
6 The angels who left their own domain are probably the lustful “sons of God” mentioned in Gen. 6:1–4. According to first-century Jewish teaching, especially in the apocryphal Book of 1 Enoch, angels descended and cohabited with women who lived before the Flood. Thus, the sin of these fallen angels is compared to the “sexual immorality” associated with Sodom and Gomorrah (v. 7). The early Christians knew and utilized such writings, even though they did not regard them as Holy Scripture. Although the Bible is not clear regarding precisely how these angels fell, it is clear they are now confined, awaiting the judgment of the great day, after Christ returns and the wicked are cast into “the everlasting fire prepared for the devil and his angels” (Matt. 25:41; see Mark 1:24). Their state exemplifies the fate of the godless.
7 Sodom and Gomorrah … suffering the vengeance of eternal fire is another example of what awaits the immoral. Their punishment is irreversible, even as was that of Sodom and Gomorrah, a paradigm of God’s judgment. The cities around them were Admah and Zeboiim (Gen. 19:20–22; Deut. 29:23).
8–19 See section 1 of Truth-In-Action at the end of Jude.
9 Early Christian writings indicate that this account was originally in a Jewish work entitled The Testament (or The Assumption) of Moses. A likely explanation of the dispute about the body of Moses is that the Devil challenged Michael’s right to bury Moses, since Moses had murdered an Egyptian (see Ex. 2:11–15). Deut. 34:5, 6 indicates that Moses’ burial was divinely arranged. The archangel withholding a reviling accusation (Greek blasphemia, slander) even against the Devil is contrasted with the presumptuous evil speaking (Greek blasphemeo) of the false teachers against “dignitaries” (v. 8; see v. 10).
11 Instead of caring for his brother, Cain murdered him (Gen. 4:8; 1 John 3:11, 12). Balaam was offered money to curse Israel. After God forbade the curse, Balaam enticed Israel to sin (Num. 22—24). After leading a rebellion against Moses and Aaron, Korah and his followers were swallowed up by the earth (Num. 16:1–24). The judgment against false teachers is so certain that they are spoken of as having already perished, as did Korah.
12 Love feasts were fellowship meals of early Christians, which possibly included the Lord’s Supper (see 1 Cor. 11:20–34). The false teachers are clouds without water, that is, promising spiritual refreshment, but not delivering.
14, 15 For Enoch, see Gen. 5:3–24. The seventh from Adam includes Adam. Jude quotes from 1 Enoch (1:9), popular in early Judaism and respected by Christians in antiquity. Enoch is not part of Holy Scriptures, but the teaching in this reference accords with biblical truth. Jude understands Enoch to prophesy the Second Coming of Christ, when the ungodly will be judged (see 2 Thess. 1:6–10). The reference to ten thousands of His saints is from Deut. 33:2. The saints who accompany Christ to judgment are the angels (see Matt. 16:27; 25:31).
19 The sensual persons were still part of the church (v. 12); they were not only teaching false doctrine but were gathering around themselves a faction within the church (much like Korah, v. 11), an elitist group who were deceived into thinking they were the more spiritual.
20, 21 See section 1 of Truth-In-Action at the end of Jude.
20 Jude exhorts his readers to edify themselves with the apostolic teaching (see note on v. 3). A vital part of their spiritual growth is praying in the Holy Spirit. Such praying includes praying in one’s own language as prompted by the Spirit (see Rom. 8:15), praying with “groanings which cannot be uttered” (Rom. 8:26), and praying in a tongue unknown to the one praying (see 1 Cor. 14:4, 14).
23 See section 1 of Truth-In-Action at the end of Jude.
23 The fire is perhaps the passion of lust (see v. 18), but more likely it is the fire of coming judgment (vv. 7, 15).
24, 25 See section 2 of Truth-In-Action at the end of Jude.
DEALING WITH “LAST THINGS”—
The Rapture, Second Coming, and Millennium
Eschatology is that aspect of biblical doctrine dealing with “last things” (from Greek eschatos, “final”). In 1 John 2:18, John describes the times in which he wrote as “the last hour,” evidencing that he lived in immediate anticipation of Christ’s Second Coming, just as have Christians in every generation. He saw his era, as do many believers today, as one in which the present evidence seemed to argue that his was the concluding generation. This is not an unhealthy attitude: Christ Jesus desires that His people expectantly anticipate His return (Matt. 25:1–13; 2 Tim. 4:8).
In his first epistle, John not only writes of the lateness of the hour of history as he views it; he also addresses the subject of Antichrist, a theme commonly discussed when eschatology is studied. The spirit of antichrist, the Rapture of the church, the Great Tribulation, the restoration of national Israel, and the millennial reign of Christ on Earth are among the many subjects the Bible describes as “last things.” The Bible specifically says these things shall occur. However, it is not clear about the exact time and in many cases it does not conclusively give the sequence or precise manner of the fulfillment of such events.
The New Spirit-Filled Life® Bible does not embrace any conclusive point of view concerning these popularly discussed subjects. Rather, it seeks to help fellow Christians clearly understand one another’s viewpoints in order to assist dialogue and to dismiss bigotry. It is probably not reasonable for one Christian to be divided from another on the interpretation of things yet future, things of which neither can know the exact outcome until their actual occurrence. Both the Rapture of the church (including the Second Coming of Christ) and the Millennium (or the 1,000-year reign of Christ on Earth) are centerpieces in the prophetic future. Honesty with these two events, which are absolutely certain in the Scriptures, shows they are absolutely not precise in designating either a specific time or a conclusive method of occurrence.
The following charts are provided in a sincere effort to present each viewpoint with a simple but substantial exposure, for the sake of mutual understanding and study. Special thanks are due Robert Lightner and Marvin Rosenthal for permission to draw from the charted resources in their works. Comments enclosed in brackets, [ ], in the charts have been supplied by J.W.H.
In Studying the Book of Revelation
In determining how this wonderful book would be approached in this study Bible, the editorial team decided to take a very exciting step. We feel this will provide the reader with a most unusual and especially edifying resource in studying the Book of Revelation.
No other Bible book equals this one for variety of interpretation or the thrill of prophetic study. In order to allow virtually any believer not only to find material suited to the interpretation of their church tradition, but to afford the opportunity of comparative study with other interpretive approaches, four “helps” have been provided.
1. Two basic interpretive approaches are annotated throughout. The reader will find the classical, historic approach as well as the approach of the dispensational interpreter. At each text where the dispensational interpretation is noted for comparative study, the words DISPENSATIONAL INTERPRETATION appear, and a bracket runs the depth of the note in its margin. All other annotations are either (a) general information involving no interpretive bias, or (b) may present the interpretation of the classical, historic approach.
2. Two capable scholars have contributed contrasting notes. In the Introduction and Notes for Revelation, Dr. Earl W. Morey takes the classical approach to Revelation by blending the “contemporary-historical” and the “spiritual” interpretations. He affirms Revelation as a series of genuine prophetic messages that conclude with a vision of “a dynamic realized spiritual Millennium.” His approach is evangelical, conservative, and consistent with the historic traditions that view the church as the body of Christ—as a people equipped with the full resources of the Holy Spirit’s power to actively represent the authority of Christ the King and to extend that kingdom authority throughout the Earth, through all history.
In order to compare this classical approach with a view popular among some Christians, additional notes provide a comparative study in the dispensational interpretation. These have been prepared by Dr. Coleman Phillips, who also wrote the notes for the Book of Daniel.
3. All interpretive approaches honoring Jesus Christ and God’s eternal Word are respected in this study Bible.Throughout church history, theories of interpretation have been numerous and widely divergent. These have been classified as the “preterist,” the “continuous historical,” the “futurist,” the “dispensational,” and the “spiritual.” Different views, however, often have been combined or intermingled, rendering all such classifications imprecise.
a. The “preterist,” or “contemporary-historical,” interpretation regards the visions of the book as referring primarily, if not exclusively, to events belonging to the closing decades of the first century, contemporary with the prophet John. The prophecy was concerned with the persecution of Christians instituted by the “beast,” usually understood to be Nero or Domitian, and was continued by the Roman government, called “Babylon.” Revelation was written to encourage believers with the hope that God would intervene, destroy the “beast,” bring deliverance to His people, and establish His everlasting kingdom. Some preterists advocate that Revelation is concerned solely with the destruction of Jerusalem, the temple, and the old era of apostate Judaism in A.D. 70.
b. According to the “continuous-historical” interpretation, Revelation contains visions that reveal in advance outstanding moments and events in human history from the days of Rome to the end of this present evil age. Within the book are discovered conjectured references to the various waves of barbarian invasions, the rise of Islam, the Protestant Reformation, the Counter-Reformation, the French Revolution, World War I, and so on. The “beast” has been identified variously as Mohammed, the Pope, Napoleon, or some subsequent dictator. The advocates of this theory ingeniously endeavor to find in European political history the fulfillment of the various visions, considered to be in chronological order.
Even though it cannot be maintained that specific historical events, from the second century to the present, are prophesied in Revelation, nevertheless historical events and world movements do illustrate repeatedly the spiritual principles set forth.
c. The “futurist” interpretation sees Revelation as primarily a prophecy concerning the denouement of history as it concerns the church in the world. The seven letters are addressed to seven historical churches; and the seals represent the forces of history—however long it may last—through which God works out His redemptive and judicial purposes leading up to the end. However, beginning with chapter 8 or 16, the events described lie entirely in the future and will attend the final disposition of God’s will for human history. Revelation concludes by picturing a redeemed society dwelling in a new earth that has been purged of all evil, and with God dwelling in the midst of His people, which is the goal of the long course of redemptive history. The “futurist” interpretation is premillennial, but not dispensational. It teaches that Christ will return to establish a millennial kingdom on the Earth, but this will not be a Jewish political kingdom.
d. The “dispensational” interpretation is the most recent to appear in church history. The “dispensational” scheme of redemptive history presupposes two different peoples of God throughout history—Israel and the church—and, therefore, two programs of prophecy. The seven letters to the seven churches are interpreted “prophetically” as an outline of a seven-stage church age. Revelation 4:1 is interpreted as the Rapture of the church, understood as the secret departure of all believers to heaven before “the great tribulation.” The rest of the book is then seen as concerned exclusively with “the great tribulation” and the fate of Israel at the hands of the Antichrist. According to this view, Christ returns to destroy the Beast, to bind Satan, and to introduce His thousand-year reign on Earth. Dispensationalists view this Millennium as the time when the Jewish theocracy, with the temple, the sacrificial system, and the Law of Moses, is restored and the Old Testament prophecies concerning Israel’s future political triumph over the Gentiles are literally—physically fulfilled.
(Interestingly, many of Pentecostal/Charismatic tradition interpret Revelation and Daniel from this dispensational view, even though such an interpretive approach anywhere other than in prophetic scripture would dictate a denial of the present manifestation of the gifts of the Spirit.)
e. The “spiritual” or “symbolic” interpretation finds in Revelation relatively few references to specific events or persons of the past, present, or future, but rather the presentation of great “spiritual principles” intended to encourage and guide Christians in all geographical locations in every era of history. The successive symbolic visions set forth these principles. The living Lord Jesus Christ is victorious over the Enemy and all his allies. Those who are with Christ (the “called, chosen, and faithful,” 17:14) share fully in His triumph. This reveals God as the Sovereign Ruler and Judge of the whole cosmic creation. Thus, right is ultimately vindicated in the face of wrong, justice in the face of injustice, righteousness in the face of unrighteousness. World history is moving on through tragedy and disaster to “a new heaven and a new earth.”
4. A series of eight charts, appearing on the preceding pages, simplify comparative study and will enhance every believer’s understanding. Finally, the reader is encouraged to note Kingdom Dynamics entries at Revelation 4:1, “Interpretive Approaches to the Book of Revelation,” and 1 John 2:18, “The Prophecies of Last Things,” as well as the annotation accompanying Revelation 20:1–8, which gives foundational information on different interpretive approaches to the subject of the Millennium. With these resources, it is the editors’ hope that the broadening of insight will not dilute the reader’s personal convictions, but will help each one understand the thinking of equally devoted Christians who view prophecy from varied perspectives.
