Annotations for Jude

1–2 Greeting. By addressing his readers as “those who have been called,” Jude sets them apart from the false teachers who have “secretly slipped in among” them (v. 4) and against whom his readers must “contend” (v. 3).

1 Jude. See Introduction: Author. servant. Slave or bondservant—an honorable and authoritative position when representing Christ (cf. Rom 1:1; 2 Pet 1:1). This relationship is similar to OT figures like Moses, Joshua, David, and Elijah, who were called servants of the Lord (Deut 34:5; Josh 24:29; 2 Sam 7:5, 8; 2 Kgs 10:10). called. Effectively summoned (see notes on Rom 1:6; 8:28; Gal 1:6; Eph 4:1). kept. Preserved spiritually intact (cf. John 6:37–40; 17:11–12; 1 Thess 5:23; 1 Pet 1:3–5; 1 John 5:18). God’s keeping (also v. 24) gives Christians assurance in the context of false teaching.

2 This is the only greeting in a NT letter that does not mention “grace” (though God’s “mercy” and grace are related since both express his goodness), and it is the only one that mentions “love.” See “Love and Grace.”

3–16 The Sin and Doom of Ungodly People. Jude is writing because false teachers have infiltrated the church (vv. 3–4). He exposes and condemns the false teachers in three stages (vv. 5–10, 11–13, 14–16) by identifying them with notorious sinners from the OT and from other Jewish writings. See “Wrath.”

3 Jude would rather write a positive letter about “the salvation we share,” but like a good shepherd he focuses on the wolves that are threatening the flock. contend. Exert intense effort. This word was applied to athletic contests, such as wrestling matches (the same Greek word is translated “competes” in 1 Cor 9:25); the ancient world was as keen about sports as ours is, so an athletic image was natural. the faith. The content of Christian belief as handed down from Christ and his apostles (e.g., Christ’s atoning death in the place of sinners, Christ’s resurrection, salvation by grace through faith, Christ’s second coming, and—especially in Jude’s situation—the holy lifestyle that flows from God’s grace in Christ). once for all. A decisively unique occurrence. The essentials of the Christian faith are nonnegotiable.

4 For. Introduces the reason that Jude “felt compelled” to change the subject of his letter (v. 3). certain individuals. False teachers (cf. Matt 7:15; 2 Pet 2). condemnation. Cf. 2 Pet 2:3–9, 12–13, 17. secretly slipped in. Sneaked in stealthily; crept in unnoticed. Jude’s readers must “contend” (v. 3) with false teachers within the church. ungodly. Unrighteous (cf. 2 Pet 2:9; 3:7). Jude’s letter focuses not on their false doctrine but on their wicked lifestyle. pervert. Change. The false teachers turn something good (“the grace of our God”) into something perverse (“a license for immorality”)—a constant temptation for Christians (cf. Rom 6). deny. Repudiate or disown, probably by their wicked lifestyle.

5–7 Jude compares the false teachers to three examples of notorious OT sinners whom God judged.

5 Example 1 (see note on vv. 5–7): God judged unbelieving Israel in the wilderness. the Lord. Possibly the preexistent Jesus (see NIV text note; cf. 1 Cor 10:4) but probably God the Father. delivered. God rescued his people from Egyptian slavery (Exod 6–14). destroyed those who did not believe. God sentenced the unbelieving generation of Israelites (except Joshua and Caleb) to wander in the wilderness until they died; they were not allowed to enter the promised land (Num 14:29–30; Deut 1:32–36; 2:15). Jude implicitly warns his readers, “Don’t think that because God has decisively rescued you from your sins that you can presume on his grace and mercy.” See “Exile and Exodus,” though here Jude appeals to the exodus primarily to make a moral lesson (as in 1 Cor 10:1–13; Heb 3:7–13).

6 Example 2 (see note on vv. 5–7): God judged rebellious angels (probably alludes to Gen 6:1–4; see note on 2 Pet 2:4). keep . . . kept. Contrast how God “keeps” (the Greek word is translated “reserved” in v. 13) these angels who did not “keep” their assigned positions with how God keeps Christians (see note on v. 1), who must keep themselves (see note on vv. 20–21).

7 Example 3 (see note on vv. 5–7): God judged Sodom and Gomorrah (Gen 19; see map). surrounding towns. Includes Admah and Zeboyim (Deut 29:23). perversion. Probably homosexuality (cf. Gen 19:5–10). serve as an example. Writers contemporary to Jude witnessed that the area where God destroyed those cities had sulfurous odors, smoke, and a terribly desolate appearance (cf. Gen 19:24–28); that judgment foreshadows worse judgment: the punishment of eternal fire. Hell lasts forever (v. 13; Matt 25:41, 46; Rev 14:10–11; 20:10).

8 Jude applies the three examples in vv. 5–7 to three ways the false teachers are sinning: (1) They “pollute their own bodies.” This parallels examples 2 and 3: the rebellious angels and the Sodomites defiled themselves by their sexual perversions (see notes on vv. 6, 7). (2) They “reject authority” (specifically, Christ’s lordship). This parallels examples 1, 2, and 3: unbelieving Israel in the wilderness, the rebellious angels, and the Sodomites all “rejected authority” by refusing to follow the Lord’s directives (see notes on vv. 5–7). (3) They “heap abuse on celestial beings” (angels; contrast Michael’s behavior in v. 9; cf. 2 Pet 2:10). This parallels example 3: the Sodomites disrespected angels who were visiting Lot (see note on v. 7). The false teachers apparently based their immoral behavior on visions they claimed to receive (i.e., “on the strength of their dreams”).

9 archangel. The highest rank of angel in Jewish tradition (cf. 1 Thess 4:16). Michael. Mentioned four other times in the Bible: Dan 10:13, 21; 12:1; Rev 12:7. disputing with the devil about the body of Moses. See NIV text note; the story seems to be from The Testament of Moses (OT pseudepigrapha) and is loosely based on Zech 3:1–2. We have no way of knowing what status Jude accorded this story. He may have viewed it as (1) an incident that actually took place or (2) simply a well-known tradition that he can cite to illustrate his point—similar to a contemporary preacher citing an incident in The Chronicles of Narnia. Quoting or alluding to nonbiblical works does not suggest that those works are God-breathed, especially when the biblical author does not refer to those works as “Scripture” (vv. 14–15; cf. Paul’s quoting of nonbiblical works in Acts 17:28; 1 Cor 15:33; Titus 1:12). See Introduction: Key Issues.

10 Jude returns to the third way that the false teachers sin (see note on v. 8): they slander what they don’t even understand. by instinct—as irrational animals. Cf. 2 Pet 2:12. Their sexual sins are out of control; they have no moral compass.

11 Jude again compares the false teachers to three examples of notorious OT sinners whom God judged (cf. vv. 5–7): (1) the way of Cain. See Gen 4; Heb 11:4; 1 John 3:12. Cain was the first murderer, and in Jewish tradition he became a classic example of an ungodly skeptic who incited others to sin. (2) Balaam’s error. See note on 2 Pet 2:15. (3) Korah’s rebellion. See Num 16:1–35; 26:9–10; Ps 106:16–18.

12–13 Jude applies the three examples in v. 11 to how the false teachers are sinning. He describes them with six metaphors: (1) blemishes at your love feasts. See note on 2 Pet 2:13. “Blemishes” translates a Greek word that occurs only here in the NT; it could also be translated “hidden reefs,” rocky hazards below the surface of the water that destroy ships; this pictures the false teachers as lying in wait to destroy Christians. (2) shepherds who feed only themselves. Those who lead God’s people are shepherds, and their job is to unselfishly take care of the flock by knowing, feeding, leading, and protecting them (see 2 Sam 5:2; Jer 23:1–2; Ezek 34:2, 8, 10; Matt 9:36; Acts 20:28; 1 Pet 5:1–3). The ultimate good shepherd is Jesus (John 10:1–18, 27–30; Heb 13:20; 1 Pet 5:4; cf. Ps 23). (3) clouds without rain. See note on 2 Pet 2:17. (4) autumn trees, without fruit and uprooted. Cf. Matt 7:15–20; 15:13; Luke 13:6–9. (5) wild waves of the sea. The sea represents chaos or evil (see Ps 107:25–30; Isa 57:20; Ezek 28:8), standing for the entire fallen order; that is why there is no longer any sea in the new heaven and new earth (Rev 21:1). (6) wandering stars. This is one way ancient people referred to the planets, which seemed to move across the sky in irregular patterns. The analogy is that the false teachers were unstable. Whether by chance or not, the final four images (clouds, trees, waves, stars/planets) correspond to the typical ancient division of the earth’s four “regions”: air, earth, sea, and the heavens.

13 shame. Shameful deeds. blackest darkness. An image of hell. has been reserved. See note on v. 6. forever. Their punishment lasts forever (see note on v. 7).

14 Enoch. An early descendant of Adam (Gen 5:18–24; 1 Chr 1:3; Luke 3:37). Enoch is a fascinating character (Gen 5:24; Heb 11:5; cf. 2 Kgs 2:1–12), and at least two Jewish books of apocalyptic visions written between the OT and NT were written in his name: 1 and 2 Enoch. Here Jude quotes from 1 Enoch 1:9 (see NIV text note; see also Introduction: Key Issues; see further note on v. 9) to underscore that God will judge the false teachers who have crept in among Jude’s readers.

16 grumblers and faultfinders. Like the Israelites in the wilderness (Exod 15:24; 16:2, 7–12; 17:3; Num 14:2, 27–29, 36; 17:5, 10; Deut 1:27; Ps 106:25; 1 Cor 10:10). Grumbling and complaining are divisive sins that God judges (Phil 2:14–15; Jas 5:9; cf. Titus 3:10–11). follow their own evil desires. Such as sexual lust and greed (cf. vv. 8, 10–11; 2 Pet 2:12, 18; 3:3). boast about themselves. Cf. 2 Pet 2:18. flatter others for their own advantage. Perhaps the false teachers were currying favor with the rich while ignoring the poor.

17–23 A Call to Persevere. Jude’s readers must respond to the false teachers in three ways: (1) They must remember that the apostles predicted that these scoffers would arise (vv. 17–19). God knows what is happening, and he is in control. (2) They must keep themselves in God’s love (vv. 20–21). (3) They must reach out to those affected by the false teaching (vv. 22–23).

17–19 Cf. Acts 20:29–31; 1 Tim 4:1–3; 2 Tim 3:1–9; 2 Pet 2:1 (Matt 24:4–5, 11, 24; Mark 13:22). Jude possibly derives the wording of the quotation in v. 18 from 2 Pet 3:3 (see Introduction to 2 Peter: Relation to Jude).

18 last times. The last days (see note on 2 Pet 3:3).

19 divide. False teachers are inherently divisive. follow mere natural instincts. Cf. vv. 10, 16; 2 Pet 2:12; 3:3. do not have the Spirit. Genuine Christians “have the Spirit” (cf. Rom 8:8–10; 1 Cor 2:14–15).

20–21 God “keeps” Christians (cf. vv. 1, 24; see Rom 8:28–39), and they must also “keep” themselves “in God’s love” (cf. John 15:9–10). They must do this in three ways: (1) By building yourselves up in your most holy faith. Growing doctrinally strong; engaging in a building process of personal and corporate development “in” (either “by means of” or “on the foundation of”) the content of Christian belief (see note on v. 3). The “building” imagery for developing the Christian community probably comes from the idea that the Christian church forms God’s new temple (see “Temple”). (2) By praying in the Holy Spirit. Stimulated, guided, and infused by the Spirit (cf. Rom 8:26–27; Eph 6:18). (3) By wait[ing] for the mercy . . . to bring you to eternal life. Expectantly anticipating and living in light of God’s future deliverance (cf. 2 Pet 3:11–14).

22–23 Jude’s readers must reach out to those in their community who were affected by the false teaching. The text seems to distinguish three different groups: (1) Be merciful to those who doubt. Some were in the early stages of wavering in their commitment to the faith as a result of the false teachers. (2) save others by snatching them from the fire. Some were becoming so persuaded by the false teachers that they were in imminent danger of condemnation. (3) to others show mercy. This third group probably consists of those who followed the false teachers (or perhaps the false teachers themselves). One way to show mercy is to pray for them (cf. Matt 5:44). mixed with fear—hating even the clothing stained by corrupted flesh. Christians must be extremely cautious when showing mercy to false teachers and their followers because their sins can be enticing (cf. Zech 3:1–4; Rev 3:4).

24–25 Doxology. Church leaders frequently use this doxology as a liturgical form of dismissal at the end of church services, primarily because it is one of the most beautiful doxologies in the NT.

24 keep. God preserves Christians in his love (see notes on vv. 1, 6). stumbling. Falling away (e.g., by following the false teachers) and experiencing God’s final judgment. present you . . . without fault. Cf. 2 Cor 4:14; Eph 5:27; Col 1:22. without fault. Originally applied to perfect sacrifices (cf. Heb 9:14; 1 Pet 1:19). Based on our own power, we can never appear “without fault” before God, but God supplies through Jesus Christ the moral purity we lack in ourselves.

25 only God. Cf. 1 Tim 1:17. our Savior. Jesus is our Savior in that he secures salvation for us, and God is our Savior in that he plans and initiates the process. Cf. 1 Tim 1:1; 2:3; Titus 1:3; 2:10; 3:4. glory, majesty, power and authority. Cf. 1 Pet 4:11; Rev 1:6; 4:11; 5:12–13; 7:12; 19:1.