Commentary on Jude
By: Sam Clifford
Authorship
The writer of the Epistle of Jude declares himself as “Jude, a bond-servant of Jesus Christ, and brother of James…” (Jude 1). The Greek text reads “Judas,” the same name of Judas Iscariot, and that is how it would be normally translated. Yet, the name Judas holds a negative connotation due to the betrayal of Jesus by Judas Iscariot. Therefore, translators chose to translate the name as “Jude.” While there are many theories as to who this Jude may be, the most probable identification is that of Jude, the half brother of Jesus Christ. That would make the mention of James as the same James that is also a half brother of Jesus (Matthew 13:55; Mark 6:3). Jude, like James, became a believer as a result of the resurrection. This is apparent from Acts 1:14 as Jesus’ half-brothers are a part of the group praying in the upper room.
After the resurrection, Jude became an evangelist and his wife traveled with him (1 Corinthians 9:5). Jude used apocryphal literature in his writing. However, this doesn’t mean he authenticated the apocryphal books as being divinely inspired scripture. He simply made reference to those elements of the books that contain truth. This is similar to Paul’s quotation of Greek pagan poets and philosophers of Crete (Titus 1:12-13).
Audience
Jude alludes to many Old Testament examples, which would indicate his readers were likely familiar with the Old Testament. Jude refers to the Old Testament as well as extra biblical literature. It is, therefore, likely that Jude’s audience are Christian Jews, who would understand these references with no explanation.
Date
The date in which Jude wrote his epistle is hotly debated. Jude was the younger brother of Jesus so it is possible he lived into the second century. Jude’s mention of false teachers and prophets means he almost certainly wrote some years after Pentecost. Peter, in his epistles, predicts false teachers, Jude describes the fulfillment of this prediction. Therefore, it is likely Jude was written after Peter. Most commentators agree on a date between A.D. 67 and 80.
Purpose
The epistle can be summarized into one major point: beware of the apostates. Jude challenges his readers to “contend for the faith.” Gnosticism is most likely the heresy in view as the apostates described deny the lordship of Christ (v. 4). Gnosticism was prominent during the second-century, and has a partly pre-Christian origin. Gnostic doctrine contained the belief that the world was created and ruled by a lesser divinity and that Christ was a representative of the supreme divine being.
Outline
- Introduction (v. 1-2)
- The Purpose of the Epistle (v. 3-4)
- Warning Against False Teachers (v. 5-16)
- Exhortation to the Faithful (v. 17-23)
- Conclusion (v. 24-25)
Commentary
Jude 1:1 NASB 1995
“Jude, a bond-servant of Jesus Christ, and brother of James,
To those who are the called, beloved in God the Father, and kept for Jesus Christ:”
Jude began his epistle by introducing himself and identified himself as a “bond servant,” which is translated from the Greek word doulos and can be literally translated as “slave.” In other words, this word conveys a picture of a bondslave that belongs to another person. Jude wished us to identify him as property of Christ.
The recipients of Jude’s epistle are clearly believers as they are “called, beloved in God the Father, and kept for Jesus Christ.” This description of the believers is threefold:
1. “to those who are the called” reflects on the past. More specifically God’s sovereign call to salvation.
2. “beloved in God the Father” is the present. The verbal form of “beloved” indicates that God’s love was manifested in the past but also continues in the present.
3. “kept by Jesus Christ” is the future. Jesus preserves those who trust Him till his coming (1 Thessalonians 5:23; 2 Timothy 1:12).
It may be true that Jude is writing to believers in general. However, Jude’s similarity to the epistles of Peter indicates that Jude is writing to the same Messianic Jewish audience that Peter also addressed.
Jude 1:2 NASB 1995
“May mercy and peace and love be multiplied to you.”
Jude continues addressing his audience with divine provisions of mercy, peace, and love, which are needed by Christians living in an atmosphere of apostate teaching. This salutation reflects Jude’s attitude. Jude had heartfelt concern for his audience and out of love wanted to warn them of those destroying the church. Those who were apostates knew nothing of God’s mercy, peace, or love, but Jude wanted his audience to know God’s mercy, peace, and love to the fullest measure.
Jude 1:3 NASB 1995
“Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints.”
In verse 3, Jude begins by explaining his original intent of writing about their common salvation. In other terms, he wanted to write to them originally about Soteriology, the doctrine of salvation. Salvation is enjoyable to talk about and is a very positive subject. However, due to the circumstances, Jude found it a necessity (Gr. anangkē; a serious or compelling need) to change the purpose of his writing.
Jude urged his audience to “contend earnestly for the faith.” The word “faith” in Greek has a definite article; it is “the faith” which emphasizes apostolic teaching or doctrine. This doctrine was once “handed down (Gr. paradidō) to the saints.” The Greek word paradidō which is used is a technical term for the preaching or handing down of the gospel message by the apostles.
Jude 1:4 NASB 1995
“For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ.”
The reason believers needed to defend those truths of doctrine is given in verse four. False teachers had snuck in (Gr. pareiduō; denotes a “sneak” or furtive attack). Jude describes these false teachers in a triad.
1. They “were long beforehand marked out for this condemnation.” God knew beforehand the sin of these people, therefore he “marked [them] out” (Gr. Prographo; to mark out for) for condemnation. This refers to the punishment that was ahead for them as a consequence of their sin (cf. Matthew 7:15). This is likely even an allusion to Deuteronomy 13:1-11, in which the verses describe the strong condemnation of people who lure others away from true worship. Furthermore, the phrase “beforehand” or “before to old” is certainly discussing eternity, although some try to disagree, as shown by Micah 5:2 (cf. 2 Peter 2:12).
2. These false teachers are further described as “ungodly persons.” They are ungodly because they “turn the grace of our God into licentiousness.” In other words, they turn the grace of God as a license to do what their hearts desire. Some arminians argue this verse is against the doctrine of Free Grace theology. However, this verse is against antinomianism. Free Grace theology doesn’t teach one should continue in their sin after their salvation, nay it teaches the opposite. We shouldn’t continue in sin as it will hinder our reception and quantity of rewards in heaven. Antinomianism, however, argues we should let into our hearts desires since the flesh was not created by God. Therefore, this verse argues against Antinomianism and not Free Grace theology.
3. Finally, Jude further states that these false teachers “deny our only Master and Lord, Jesus Christ.” Their perversion in practice was accompanied by this perversion in doctrine. They denied the authority, person, and work of Jesus Christ.
Jude 1:5 NASB 1995
“Now I desire to remind you, though you know all things once for all, that the Lord, after saving a people out of the land of Egypt, subsequently destroyed those who did not believe.”
From verses 5-7, Jude gives three examples of how Deuteronomy 13:1-11 has applied in history and resulted in death and destruction. First, he brings remembrance, even though his readers already knew these things, and writes about the Israelites wandering in the wilderness. God brought and saved a people out of the land of Egypt, but some Israelites who left Egypt were not faithful. Therefore, God destroyed the unbelievers and unfaithful out of the entire people that were saved from Israel.
Jude 1:6 NASB 1995
“And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day,”
For the second lesson, Jude writes about the angels of Genesis 6. There are four points he makes about these angels:
1. These angels “did not keep their own domain.” This domain was the angelic sphere, and these angels did not remain in said sphere but instead chose to leave it.
2. These angels “abandoned their proper abode.” They left the heavenly abode and entered the earthly abode. These angels, according to the narrative in Genesis 6, appeared as young men and intermarried with human women. This was done to attempt to thwart the Seed of the Woman (Genesis 3:15), which is Jesus.
3. These angels are “kept in eternal bonds under darkness” because of their transgression. The Noahic flood was a tool to destroy the product of intermarriage between fallen angels and human women. The fallen angels were then placed in permanent confinement. As 2 Peter stated, the place they were confined to is called Tartarus. Tartarus is a permanent place of confinement, and these fallen angels are kept there in everlasting bonds where there is utter blackness.
4. These angels will be kept there until “the judgment of the great day.” They will be confined in Tartarus until the time of the Great White Throne Judgment. When this earth is destroyed after the Millennium, the fallen angels will be brought from their place of confinement and judged during the Great White Throne Judgment. After the judgment they will be cast into the Lake of Fire.
The apostates in Jude’s day, like the angels, abandoned a great position of serving and glorifying God, so they would be punished severely for their departure, as the fallen angels of Genesis 6 were.
Jude 1:7 NASB 1995
“just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.”
Jude’s third illustration is that of Sodom and Gomorrah, as well as the cities Admah and Zeboiim (Deuteronomy 29:23; Hosea 11:8), which were around Sodom and Gomorrah. The unbelievers in these cities committed transgressions as the fallen angels in Genesis 6, as these unbelievers committed fornication. They “went after strange flesh” which refers to sexual relations contrary to that of nature. Strange flesh is sarko;" eJtevra" [sarkos heteras] , another [different] kind of flesh. The flesh was not allos (similar), but heteros (different). The fate of the unbelievers in these cities foreshadows the fate of those who deny God’s truth and ignore His warnings. The punishment by fire of those in Sodom and Gomorrah illustrates the eternal fire of hell, which will be experienced by false teachers.
Jude 1:8 NASB 1995
“Yet in the same way these men, also by dreaming, defile the flesh, and reject authority, and revile angelic majesties.”
Throughout verses 8-10, Jude shows the complete and total corruption of these false teachers. Jude first mentions that they “defile the flesh” in the same way as those of Sodom and Gomorrah, which indicates sexual sins are in view. Jude says these false teachers claim to have prophetic dreams (Acts 2:17). They also “reject authority” and thus partake in lawlessness. They reject human authority and the elders of the church more specifically. Finally, they “revile angelic majesties.” The false teachers rail against angelic beings who are greater than them.
Jude 1:9 NASB 1995
“But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, ‘The Lord rebuke you!’”
Jude now refers to Micheal the archangel, who had a great amount of authority and yet didn’t commit the sin of pronouncing judgment but instead left it to God. In the narrative, Micheal was sent to bury the body of Moses, but according to Jewish tradition, the devil argued and claimed the right to dispose of Moses’ body. Instead of pronouncing judgment, Micheal simply stated, “[t]he Lord rebuke you!” The false teachers had no respect for the authority of angels, yet Micheal, the chief angelic being, didn’t slander Satan, as Satan was a Cherub (Ezekiel 28:11-19) and Micheal is only an angel. Positionally, angels are lesser than Cherubs.
Note, Jude’s use of The Assumption of Moses doesn’t verify the work as a whole. Similar to Paul’s quotation of Greek Philosophers in Acts 17:22-28, Jude uses the work of others to prove his point.
Jude 1:10 NASB 1995
“But these men revile the things which they do not understand; and the things which they know by instinct, like unreasoning animals, by these things they are destroyed.”
These men “blaspheme” or revile the things they know nothing about. This likely refers to their slandering of the angels. What they do understand naturally will end up destroying them. These Gnostics didn’t understand the spiritual and angelic beings, they only understood the natural. Thus, Jude here destroys their claim of superior knowledge.
Jude 1:11 NASB 1995
“Woe to them! For they have gone the way of Cain, and for pay they have rushed headlong into the error of Balaam, and perished in the rebellion of Korah.”
Jude presents his sixth triad in verse 11, in which he points out that these false teachers have transgressions similar to those of the sinners in the Old Testament. They have “gone the way of Cain” and chose the incorrect path. They devised their own ways instead of choosing the path God ordained. They also are guilty of the “error of Balaam.” Similar to Cain, Balaam was headlong down his own path. Balaam was characterized by greed and didn’t minister to serve God but ministered instead for reward. Finally, they are like Korah who rebelled against Moses and Aaron, and thus rebelled against God. These false teachers who rebelled like Korah would perish and be destroyed for their rebellion.
Jude 1:12-13 NASB 1995
“These are the men who are hidden reefs in your love feasts when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted; wild waves of the sea, casting up their own shame like foam; wandering stars, for whom the black darkness has been reserved forever.”
Verses 12 and 13 contain the seventh and eight triads. Jude describes the false teachers by noting six similarities.
(V. 12) The false teachers are like hidden reefs that sit just below the surface of the water and cause shipwrecks. They are stones in love feasts, which refers to the early believer’s practice of eating a full meal in celebration of the Lord’s Supper (1 Corinthians 1:17-39). These false teachers are like stones hidden in food, and when eaten cause pain. The false teachers are also like clouds without water. They attract attention to themselves but they have no substance. The false teachers are similar to autumn trees without fruit as they produced no spiritual fruit and thus were considered dead.
(V. 13) The false teachers are similar to the “wild waves of the sea, casting up their own shame like foam.” They are never at peace, and always restless. They are like “wandering stars, for whom the black darkness has been reserved forever.” The black darkness is a term describing the Lake of Fire. The word star doesn’t refer to actual stars but instead stars refers to angels. More specifically, they refer to fallen angels, destined for the Lake of Fire.
Jude 1:14-15 NASB 1995
“It was also about these men that Enoch, in the seventh generation from Adam, prophesied, saying, ‘Behold, the Lord came with many thousands of His holy ones, to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds which they have done in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.’”
Jude already mentioned the judgment on the false teachers in verses 4-7. Here, Jude confirms judgment by making a reference to a pre-Flood prophecy made by Enoch. This is Jude’s second reference to an apocryphal book. The concept is the same, Jude is not authenticating the whole book but verifying one statement.
The event in which Jude is writing about here is the Second Coming (or Revelation as some call it), when Jesus returns with His saints who were taken up into Heaven in the Rapture. Jude presents his ninth triad when he speaks about the purpose of the Second Coming.
1. Jesus is coming to execute judgment on all.
2. Jesus will convict all the ungodly of all their ungodly deeds.
3. Jesus will convict the ungodly of all the harsh things which ungodly sinners have spoken against Him.
In other words, the ungodly will be convicted for their actions and their words.
Jude 1:16 NASB 1995
“These are grumblers, finding fault, following after their own lusts; they speak arrogantly, flattering people for the sake of gaining an advantage.”
In this verse, Jude applies verses 14 and 15 to the false teachers and describes them in a fourfold way. They were:
1) They are grumblers and fault finders who faulted others but so no flaw within themselves.
2) They follow after their own lusts or evil desires (cf. vv. 8, 10, 18-19).
3) They speak arrogantly by bragging about themselves.
4) They flatter others for their own evil advantage.
Jude 1:17-19 NASB 1995
“But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, that they were saying to you, “In the last time there will be mockers, following after their own ungodly lusts.” These are the ones who cause divisions, worldly-minded, devoid of the Spirit.”
The “apostles” here likely refers to the twelve plus Paul. Jude urges his readers to remember their words about the “last time.” This likely refers to the end of the church age and the tribulation as after this “last time,” God will rule directly over humankind, first during the Millennium and then in the New Heavens and New Earth (1 Timothy 4:1). The mockers mock the revealed will of God, and these mockers are the false teachers. Jude then states that the false teachers also cause divisions and are worldly-minded. They take part in many forms of ungodliness, because they are devoid of the spirit.
Jude 1:20-21 NASB 1995
”But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life.”
Jude shifts the group he was discussing from the false teachers to the audience of believers who he describes as “beloved.” In this passage Jude exhorts his audience to grow in God. This growth is spiritual growth and it is founded upon “your most holy faith.” This is a reference to the apostolic teaching which is contained in scripture (v. 3). Therefore, the foundation for spirituality growth is the studying and practicing the scriptures and its teachings. In this passage there is also the twelfth triad in which the Trinity is found and Jude continues his exhortation:
1. The first part of the triad is “praying in the Holy Spirit.” This is not a reference to speaking in tongues but instead refers to the power of the Holy Spirit (cf. Ephesians 6:18). Believers need to use the influence of the Holy Spirit when praying.
2. The second part of the triad is for the believers to “keep yourselves in the love of God.” This is an emphasis on the work of God the Father. This part of the exhortation refers to fellowship with God. In order for believers to stay in fellowship or the “love” of God the Father they need to be cautious and work to keep themselves in fellowship by producing good works and worshiping God.
3. The third part of the triad is for believers to look “for the mercy of our Lord Jesus Christ unto eternal life.” This final part of the triad refers to God the Son and the Rapture. Jude urges believers to look for the rapture in which Jesus will return and His mercy will be evidential (cf. Titus 2:13). It is mercy and hope due to the fact that it brings the believers eternal life in God’s presence.
Jude 1:22-23 NASB 1995
“And have mercy on some, who are doubting; save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.”
Jude continues to direct his audience by teaching them on how to minister to those who have been influenced by the false teachers. Within these scriptures is Jude’s thirteenth triad:
1. Jude urges his audience to “have mercy on some” because they are full of doubt due to the confusing teachings of the false teachers. These people aren’t the false teachers themselves but instead are those under the influence of the false teachers. The false teacher’s confusing teachings cause these believers to have legitimate questions and cause their faith to waiver. These believers who are in doubt shouldn’t be slandered or criticized but should be dealt with in love and mercy.
2. Jude further demands of his audience to “save others” by “snatching them out of the fire.” These people have committed more to the false teachings than the ones who were just in doubt and have actually become involved in its teaching. Some interpret these people to be unsaved and therefore the “fire” in this verse refers to hell. Yet, the addresses in these verses seem to only be in regards to believers who have been influenced by the false teachers and therefore this interpretation simply doesn’t fit. In scripture there are many instances in which “fire” simply refers to God’s judgment. With this in mind it is likely that Jude here is urging his audience to save those believers who are heavily under the influence of false teaching from God’s judgment whether it be a judgment on earth or in heaven concerning rewards.
3. The third part of the triad is Jude’s exhortation for the believers to have “mercy with fear” on those who have apostatized and become active in spreading the false teachings. Jude’s audience was to have mercy on these false teachers but were also to have caution while showing mercy as they could be deceived by the false teachers if they were not cautious. Jude’s audience needed to refrain from being corrupted by the false teachers as even the false teachers' clothing or garments reeked with the odor of corrupted flesh.
Overall, Jude seems to identify three levels of those who are straying awake from the faith. There are those who are simply doubting and have questions. Then there are those who are simply involved with the false teaching. Finally, there are those who are actually spreading the false teaching.
Jude 1:24-25 NASB 1995
“Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen.”
Jude concludes his epistle with a doxology in which he reminds his audience of the characteristics of God and how God is currently working. Firstly, in verse 24 Jude states two actions that God is/will perform[ing]. Due to the apostasy the audience of Jude was facing they needed someone to keep them from stumbling. This word “keep” in Greek is phylaxai and in its fullest meaning is to isolate, guard, or preserve. Therefore, Jude is describing God as keeping believers safe from stumbling. Believers may stumble in their spiritual lives but they never stumble to the point of losing their salvation as God through His grace and power keeps them. Jude then describes another action God will perform in a future date. Jude states God will “make you stand in the presence of His glory” which refers to the Rapture when believers will be called into the air and stand before God.
In verse 25 Jude leaves no room for the false teachers to distort the characteristics and actions of God. Jude states eight things that God is:
1. He is “the only God” which stands against the Roman polytheism of Jude’s day.
2. He is “our savior” which stands against those who oppose substitutionary atonement as well as refuting the idea there are any other saviors besides God.
3. This salvation comes through “Jesus Christ our Lord.” This statement stands against those who deny Jesus as the savior as well as His title of Messiah.
4-7. God is “glory” which is a reference to the Shechinah Glory that belongs to God alone. God is “majesty: which refers to His regal nature and His greatness. God is “dominion” which refers to His rule over all of creation. God is “authority” which refers to His power and will.
8. Finally, Jude describes God’s eternal nature. Jude uses his fourteenth and last triad to describe God's eternal nature. God is “before all time” which refers to the past. God is “now” which refers to the present. God is “forever” which refers to the future as God will exist forever.
Jude ends his epistle with “Amen” which is a Hebrew word meaning “so be it.”