Jude

1–2 Jude begins his letter by identifying himself, describing his relationship to Jesus and James, and defining his audience as believers in Jesus. If the author of the letter is the brother of Jesus (Matt 13:55; Mark 6:3), then the letter would have been written before the end of the first century ad. Based on its specific nature, the letter of Jude was probably originally addressed to an individual congregation, although which congregation is unknown. After some introductory remarks about himself and his audience, Jude offers his audience a blessing; this blessing of mercy, peace, and love corresponds closely to Paul’s “grace, mercy, and peace” (2 Tim 1:2). These virtues would help Jude’s audience withstand the influence of false teachers, whom he calls ungodly people and scoffers (Jude 4, 18; see note on v. 4). Jude shares material with 2 Peter. However, the precise relationship between Jude and 2 Peter is a matter of debate (see note on 2 Pet 1:1–7). Jude 4–13 parallels 2 Peter 2:1–17, although they use the same material differently. Peter adds the example of the flood during Noah’s time between Jude 6 and Jude 7 and does not use the examples of Cain and Korah in v. 11 (instead he elaborates on the story of Balaam in 2 Pet 2:5). In 2 Pet 2:17, Peter also uses fewer images than Jude 12–13. In addition, vv. 17–18 parallels 2 Pet 3:2–3, and Jude 24–25 may be compared to 2 Pet 3:18.

Introduction to Jude

How to Study the Bible

1 Jude The Greek name Ioudas derives from the Hebrew name Judah and was a popular name among Jewish men. The name Judah recalls the tribal founder and son of the patriarch Jacob. This Jude is likely Jesus’ brother, but another Jude is a possibility.

slave Describes Jude’s complete devotion to Jesus (see note on 2 Pet 1:1).

Christ The Greek word used here literally means “anointed one” and serves as Jesus’ title, not His personal name—emphasizing Jesus’ role as the promised one of Israel.

brother of James Jude is the only nt writer to introduce himself by identifying his family connections. The James here is likely Jesus’ brother (Matt 13:55), but it could be another James. If Jude is the brother of the former James, then he is also Jesus’ brother. James and Jude may be Mary and Joseph’s children or just Joseph’s (if Joseph was a widower prior to his marriage with Mary; compare Mark 15:40 and note).

loved in God the Father Expresses the role of God’s all-encompassing work in the life of a Christian.

kept for Jesus Christ Indicates that Jesus is the one who is able to give believers the strength to persevere through all difficulties, either until their death or Jesus’ return.

Election

3–4 Jude notes that while he intended to write about salvation, he felt compelled to address the danger confronting his audience—false teachers.

3 Dear friends The Greek word used here, agapētos, meaning “beloved” or “dear friend,” serves as a tender and affectionate form of address.

our common salvation This salvation consists of freedom (Jude 5), the gift of the Spirit (v. 20), and the ability to live a pure life—all of which are offered freely because of Jesus’ death and resurrection (v. 24; compare John 3:16–17). Jude is referring to the salvation that both he and his audience have experienced.

the faith delivered Refers to the work accomplished by Jesus’ death and resurrection (compare Gal 1:23).

once and for all This faith has been delivered to believers as the one and only message of God’s salvation (compare Heb 1:1–2; John 14:6–7).

saints Refers to those who have been set apart for God’s work. See note on Rom 1:7.

to contend The Greek verb used here, epagōnizomai, occurs only this one time in the nt. The word comes from another verb, agōnizomai, which refers to ancient Greek athletic contests in which participants “contended” (compare 1 Tim 6:12).

4 have slipped in stealthily This probably refers to traveling teachers who proclaimed falsehoods; itinerant preachers were common in the first-century church (Acts 13:15; 2 John 7–11; compare the early Christian work Didache 11.1–12; 13.1–7). False teachers could also have arisen within the community, established themselves as trustworthy, and then brought in destructive teachings from the outside (compare 2 Pet 2:1; Gal 2:4; Acts 20:29–30; Rom 16:17–18). Either way, it appears these people were acting as leaders and in the process were leading others astray.

condemnation God’s judgment for sin has already been decided. Since the false teachers mentioned here are intentionally and unrepentantly leading others astray, Jude is sure of their fate (compare note on 2 Pet 2:3; Matt 7:15; Mark 13:22; Acts 20:29–30).

ungodly ones The NT employs the Greek term, asebēs, to describe “ungodly” conduct (e.g., 2 Pet 2:5–6; 1 Tim 1:9). Jude uses the word here to describe the shameless deeds and illicit desires of the false teachers (Jude 15, 18). Jude goes on to describe the specific activities that exemplify their ungodly actions.

licentiousness Implies sexual debauchery, which the false teachers were engaging in (see note on 2 Pet 2:7).

deny our only Master and Lord The misrepresentation of the gospel of Jesus by these false teachers was tantamount to denial of Jesus Himself. See note on 2 Pet 2:1.

5–7 In this section, Jude recalls three examples from the ot. Each of these examples highlights a particular aspect of the false teachers’ errors: They practiced the sin of unbelief (Jude 5), they sought authority they did not deserve (v. 6), and they engaged in immoral behavior (v. 7).

5 you know everything Jude’s audience is fully informed about the message of Jesus and the events, derived primarily from the ot, Jude is about to cite (compare 2 Pet 1:12–15).

once and for all Suggests a certainty that an event has occurred. This phrase in Greek appears in different places in various manuscripts, either next to the statement about the audience’s knowledge or following the statement about the salvation during the exodus.

Jesus While some manuscripts read “the Lord,” the earliest manuscript evidence favors an original reading of “Jesus.” If this is the case, Jude specifies that the preexistent Jesus was present throughout the exodus deliverance (see 1 Cor 10:4), perhaps as the Angel of Yahweh (see note on Exod 23:20).

destroyed those who did not believe The Israelites did not believe that Yahweh would give them the promised land. As a result, Yahweh declared that the generation he first brought out of Egypt would die in the wilderness without entering the promised land (see Num 14:20–35; compare Heb 3:16–19; 1 Cor 10:1–11).

6 Jude describes the fall of the rebellious angels, who sinned by abandoning their assigned domain. Because of their rebellion, God judged them and confined them to darkness. Jude likely draws this viewpoint from the “sons of God” narrative in Gen 6:1–4 and Jewish tradition about that story, such as the extrabiblical book 1 Enoch 6–19. See note on 2 Pet 2:4.

who did not keep to their own domain In Gen 6:1–4, the “sons of God” sin by leaving the spiritual realm and having intercourse with human women (see note on Gen 6:4). This nonchalant reference to these rebellious angels suggests that this was widely accepted by his audience.

Genesis 6 and the Sons of God

Deuteronomy 32:8 and the Sons of God

their proper dwelling place Refers to the spiritual realm.

kept in eternal bonds Now in bondage, these fallen angels await God’s judgment on the day Jesus returns to earth. See note on 2 Pet 2:4.

deep gloom Refers to some sort of underworld (Tartarus, Hades, hell, or Sheol; see note on 2 Pet 2:4; compare note on 1 Pet 3:19).

7 Sodom and Gomorrah and the towns around them Genesis 19 mentions only Sodom and Gomorrah by name, but Gen 19:25 states that other cities in the valley were also destroyed.

indulged in sexual immorality See Gen 19:5 and note.

the punishment of eternal fire Yahweh, whose judgment is eternally true, destroyed Sodom and Gomorrah with sulfur and fire (Gen 19:24). These cities serve as symbols throughout the Bible of divine judgment executed by fire (Isa 1:10; Ezek 16:46; Zeph 2:9; Matt 11:23; Rev 11:8).

8–9 In this section, Jude equates his three examples of sinful actions (Jude 5–7) with the preposterous actions of the false teachers, who he notes even dishonor spiritual powers.

8 dreams Likely indicates that the false teachers were relying on dreams (or visions) that they claimed were prophetic. They used these dreams to excuse their immoral behavior. The false teachers were placing their personal, flawed revelations above God’s truth (compare note on 2 Pet 1:16).

defile the flesh Describes engaging in immoral behavior.

reject authority The false teachers are rejecting God’s authority in their lives; this is manifest in their sinful actions.

blaspheme majestic beings Likely refers to powerful spiritual beings. The false teachers act in a way that slanders the words or authority of powerful, spiritual beings. See note on 2 Pet 2:10.

9 Michael One of two archangels mentioned in the Bible (the other is Gabriel; see Dan 8:16; 9:21; Luke 1:19; Rev 12:7). Others, such as Raphael and Phanuel, are mentioned in early Jewish texts (see 1 Enoch 40:9; 71:8–9). Daniel 12:1 portrays Michael as a special guardian to Israel.

Angels in the Bible Table

disputing concerning the body of Moses The reason for their argument over Moses’ body is unknown.

did not dare to pronounce Michael recognized his place in God’s order and left condemning the devil to God. While Michael showed restraint—even in dealing with the devil—the false teachers exhibited no reverence for authority.

10–13 After citing a contrasting example (Jude 9), Jude shifts again to criticizing the false teachers for their words and actions. To illustrate his point, Jude presents figures from the past who resemble the false teachers. He discusses three ot figures—Cain, Balaam, and Korah (v. 11). Jude then uses several metaphors from nature to condemn the false teachers. He compares them to clouds swept in the wind, fruitless trees, untamable waves, and stars (or planets; vv. 12–13). Jude’s overall point is that the false teachers are living worthless lives that do not benefit anyone and only hurt others.

10 blaspheme all that they do not understand Refers to speaking against the truth of God, which the false teachers do not comprehend, despite their claims otherwise.

like the irrational animals See 2 Pet 2:12 and note.

11 Woe to them A prophetic pronouncement of impending judgment (Isa 5:8–23; Hab 2:6–20; Matt 23:13–29; 1 Cor 9:16).

way of Cain Cain’s pride resulted in violence leading to murder and ultimately divine judgment. See Gen 4:5–8; compare 1 John 3:12.

error of Balaam A false prophet who spoke against God’s people (Num 22–24; compare note on 2 Pet 2:15).

rebellion of Korah Korah perished after rebelling against God’s appointed leaders, Moses and Aaron (Num 16:1–35). The false teachers likewise rebelled against God’s appointed leaders—the apostles.

12 hidden reefs The Greek word used occurs only this one time in the nt. It may be translated as “blemishes” (as in someone who makes something impure or ruined) or “hidden reefs” (like a coral reef that could destroy a ship).

love feasts In the ancient world, shared meals were significant social events; feasts were held for various celebrations and helped bring people together for a common purpose. In Christian circles, this included celebrating the Lord’s Supper. See note on 2 Pet 2:13.

waterless clouds carried away by winds The words of the false teachers are valueless (compare note on 2 Pet 2:17).

late autumn When fruit is gathered; implies that the false teachers are not offering anything productive (compare Mark 11:12–25).

twice dead Trees bearing no fruit would first be declared dead and then uprooted, making them only useful as firewood (compare John 15:2–6).

13 wild waves of the sea The lives of the ungodly resemble raging tides that litter the shore with refuse or seas that are so tumultuous that they are impossible to navigate (compare Isa 57:20). See Rev 21:1 and note.

wandering stars The Greek word used here may be literally rendered as “wanderer.” It could refer to planets, which in the ancient mindset disappeared into blackness for no apparent reason. It may also reference shooting stars, which appear for just a moment and then vanish. Likewise the false teachers briefly provide light, only to move into darkness—leading others astray. They mix truth (light) with falsehood (darkness).

14–16 In vv. 14–15, Jude supports his arguments by quoting from the extrabiblical work of 1 Enoch 1:9 (see v. 6 and note). Jude connects the judgment of 1 Enoch 1:9 to the false teachers, emphasizing the false teachers’ arrogance and selfish desires (v. 16; see note on 2 Pet 3:3). First Enoch is a book of apocalyptic visions that bears the name of the Enoch of Gen 5:18–24, though the earliest parts of it were written much later in the late third or early second century bc. The fact that Jude quotes from 1 Enoch does not necessarily mean he regarded it as being at the same authoritative level as the ot; he could be using it as supplemental teaching. First Enoch OT Greek Pseud Enoch, Books of DNTB

14 seventh from Adam Genesis 5 indicates that Enoch was Adam’s seventh descendant through his son Seth. First Enoch also explicitly calls Enoch “seventh from Adam” (1 Enoch 60:8).

also prophesied The only place in the Bible where Enoch is described as a prophet.

tens of thousands of his holy ones Spiritual beings (likely angels) join in the judgment of humanity. This group of spiritual beings seems to be identified by Matt 16:27 and 25:31 as angels (compare 2 Thess 1:7).

15 ungodly sinners Although Jude is specifically targeting unrepentant, false teachers (see Jude 16), an overall judgment of humanity is in view. For this reason Jude emphasizes the need for his audience to accept the love of God, as shown in the mercy that Jesus offers through His death and resurrection. Jesus offers payment for the sins of the ungodly, so that they may have eternal life (vv. 20–21).

16 grumblers, discontented The precise meaning of the Greek words used here is unknown, but they seem to refer to those who find fault in God’s plan or others. These people do not help others or the faith; they simply criticize.

proceeding according to their desires By acting only to benefit themselves, the teachers proved themselves false.

showing partiality to gain an advantage Describes showing respect merely for personal gain. The false teachers did not genuinely appreciate others, but they paid special attention to certain people to promote their own selfish ends.

17–23 In this section, Jude tells his audience that the apostles predicted scoffers, and that these people will attempt to create division in the church (vv. 17–19). Christians should be concerned with their personal spiritual condition, so that they can adequately face the dangers of false teaching. After noting that obedience to God finds its power in future hope (vv. 20–21; compare 1 John 3:3), Jude asks believers to be concerned for those in danger of succumbing to false teachings (Jude 22–23).

17 dear friends See v. 3 and note.

the apostles Implies that Jude’s audience heard the preaching of the apostles—suggesting that this letter may have an early date. This seems to be a reference to the eleven apostles whom Jesus called (Matt 10:2–4), plus Matthias (who replaced Judas; Acts 1:12–26).

18 for they said to you This exact apostolic teaching is not recorded elsewhere. Jude may be summarizing the general sense of the apostles’ teachings rather than the direct words.

the end time Describes the time beginning with the resurrection and extending until Jesus’ return. After this time, God’s judgment will come (Heb 1:1–2; 1 Tim 4:1; 2 Tim 3:1).

scoffers Likely a reference to the false teachers (compare Jude 8–10, 19). These people dispute the truths of the gospel. This may also be a general reference to anyone adamantly disputing the truth of the claims of the apostles and Jesus.

ungodly desires The nature of these sins is detailed in Jude 4.

19 who cause divisions, worldly The scoffers are dividing the church, seeking the values of society rather than God.

not having the Spirit Jude denounces the actions of the scoffers as devoid of God; this seems to be in juxtaposition to the false teachers’ claims that they rely on dreams, which they probably argued were from God (v. 8).

20 dear friends See v. 3 and note. Jude fervently exhorts his audience to keep themselves in the love of God (v. 21).

by building yourselves up Believers are to focus on the truths of the Christian faith, as seen in the ot Scriptures (vv. 5–7) and the teachings of the apostles (v. 18).

your most holy faith The Christian faith is set apart from the values of society as something for God and about Him (compare v. 3 and note).

21 keep yourselves in the love of God Believers should make God’s love for them the center of their lives (compare Phil 2:12–13). It is not that God’s love is dependent on their actions, but that their actions are a result of experiencing God’s love enveloping their lives.

looking forward to the mercy of our Lord Refers to Jesus’ return to earth (His second coming), which provides an eternal hope for believers (compare Heb 11:1–2).

22 have mercy False teaching can cause those who are uncertain about what they believe (or those with less discernment) to be misled, even to the point of doubting Jesus’ return (compare note on 2 Pet 3:4). Rather than decide that they are lost, believers should lovingly convince doubters to return to true faith in Jesus.

23 snatching them False teachers are on the path to experiencing God’s wrath (Jude 4). Those being misled by false teachings could suffer the same fate (see note on 2 Pet 2:13; compare Zech 3:1–5). Christians are thus to take an active role in drawing doubters away from false teachings and toward truth.

fire An instrument of God’s judgment when Jesus returns (compare Amos 4:11).

with fear May refer to the need for caution when engaging with those who have succumbed to false teachings, lest the doubters mislead the person attempting to help them. It could also be that the fear of God, who will bring judgment, is in view.

the tunic stained by the flesh Jude evokes the metaphor of a long garment, worn close to the skin, being tainted by its use. Christians are to loathe how sinfulness, brought on by listening to false teachings, has ruined the lives of those who did not resist.

24–25 Jude concludes with a doxology expressing praise and blessing to God.

24 protect you from stumbling A relationship with God Himself, through Jesus, is the ultimate safeguard against false teaching and sin (compare John 14:16).

blameless This word recalls the description of sacrificial animals in the ot (see 1 Pet 1:19 and note; compare Rom 12:1–2; Jas 1:27). Believers are able to be blameless before God because of Jesus’ sacrificial death; He functions as the sacrifice on their behalf (Jude 3; 2 Pet 1:1; Heb 7:26–28; compare Isa 53:10).

25 only God our Savior, through Jesus Christ Reflects the oneness of God, as well as the view that Jesus is a direct manifestation of God through whom people have a relationship with God. It is through Jesus that the saving act of God has come to humanity.

glory, majesty, power, and authority Jude testifies to both God’s character, as one worthy to be praised, and to God’s right to rule all things, both now and forever. In doing so, Jude gives all credit to God, as seen in Jesus.