JUDE NOTES

GREETING (1:1-2)

The author identified himself as the brother of James. While there may have been another Jude with a brother named James, there was only one eminent, well-known James—the half brother of the Lord Jesus (James 1:1; Gal. 1:19; 2:9; 1 Cor. 15:7). Early church tradition confirms the view that this letter was authored by Jude, the half brother of Jesus. The readers were those who have been "called" to live in the "love of God" and "care of Jesus Christ." The rare greeting "mercy" (1:2) may be understood in light of the background of false teaching (2 John 1:3; 1 Tim. 1:2; 2 Tim. 1:2).

DESCRIPTION OF THE FALSE TEACHERS (1:3-16)

The Problem and Past Examples (1:3-7)

Jude had intended to write a doctrinal treatise, but upon hearing of the false teachers in the church, he decided it was more necessary to encourage and exhort the believers to contend for the faith. The word "defend" (1:3) suggests a striving as in an athletic contest. The false teachers had actually crept into the fellowship of the church and were using God's grace as a license to sin (1:4). In 1:5-7 Jude cited three examples of past divine judgment to demonstrate to the false teachers the principle that God does judge the wicked. The first example (1:5) was from the period of the exodus. The second example (1:6) related to the sin of Genesis 6:1-4 (see note on Gen. 6:1-4). The third example is the judgment on Sodom and Gomorrah (Gen. 19). All three examples illustrate the fact that God judges unbelief and disobedience.

The False Teachers Described (1:8-16)

In 1:8-16 Jude turned from the examples of the past to the false teachers of the present. These apostates were following the same pattern of unbelief and disobedience and were destined for a similar judgment. The basic charges against these false teachers were: immorality, insubordination, and presumption (1:8). In 1:9-10 Jude contrasted the restraint of Michael the archangel with the presumption of the apostates. When Michael contended with the devil about the body of Moses, he did not presume to use insulting words or appeal to his own authority. If an angel was careful in what he said, how much more should mortals be careful. This incident is described more fully in the noncanonical, or apocryphal, book called the Assumption of Moses. Jude's reference indicates that he affirmed the truth of this incident. Both Jude and the writer of the Assumption of Moses may have drawn upon a common tradition. In 1:11 three examples of God's judgment on the wicked are presented: Cain (Gen. 4:4-9; Heb. 11:4; 1 John 3:12), Balaam (Num. 22-24; 2 Pet. 2:15; Rev. 2:14), and Korah (Num. 16).

In 1:12-13 Jude described the character of the false teachers. As Jesus said, "You can detect them by the way they act" (Matt. 7:16). The "fellowship meals" (1:12) were meals eaten in connection with the observance of the Lord's Supper (cf. 1 Cor. 11:20). In 1:14-16 Jude interpreted the prophecy of the noncanonical book of Enoch to be a prediction of the judgment that will fall upon such apostates and false teachers at the second coming of Christ. It is likely that the original prophecy was uttered by Enoch (Gen. 5:19-24; Heb. 11:5-6), and it was later incorporated into the book of Enoch. Jude knew of the prophecy and recorded it by divine inspiration.

EXHORTATIONS TO HOLINESS AND MERCY (1:17-23)

In 1:17-19 Jude warned the believers to guard themselves from doctrinal error by remembering the apostolic teaching. The "last times" (1:18) are equivalent to the "last days" (cf. 2 Tim. 3:1). In 1:22-23 Jude reflected on three kinds of defectors and directed his readers in dealing appropriately with each situation. First, they were to "show mercy" to the doubters (1:22). The primary need was to convince the doubters of the truth. Second, they were to "rescue" those who could be saved (1:23). The "others" seems to refer to those who have already become involved in the false teaching but are not beyond help. No effort should be spared to snatch them from the error. Third, they were to separate from apostates those who were confirmed in their error. One can only pity them and take care not to become defiled by their false teaching. The phrase "contaminated by their sins" (1:23; Greek "the clothing stained by the flesh") may allude to the requirement of Leviticus 13:47-52 that a garment contaminated with leprosy was to be burnt.

BENEDICTION (1:24-25)

In the benediction Jude praised God for his power to preserve and perfect the believers that they might one day stand faultless before the glorious person of Christ. This benediction takes its place with some other outstanding benedictions throughout Scripture. Aaron blessed the nation of Israel by invoking the character of God upon it (Num. 6:24-26). Paul emphasized the access of believers to God through Christ (Rom. 16:25-27) and the total power and control of God (Rom. 11:36). Jude's benediction contrasts stumbling with arriving safely "into his glorious presence" and places the lives and great hopes of believers squarely in the middle of God's past, present, and future glory and sovereignty.

—Tyndale Concise Bible Commentary