Overview of the Book of Jude
Jude is usually called one of
the general epistles if you look at a Bible handbook or survey of the New
Testament but it is actually one of five Jewish epistles in the New Testament. In
the first century of Christianity there was still a large segment of Christians
who were Jewish, and there were a number of primarily Jewish congregations
scattered around the
In the community of the first
century Christians faced two basic problems. The first was the problem of
persecution against Christians and for the Jewish believers it would come from
both the pagans in the
So of these five Jewish
epistles—Hebrews, James, 1 & 2 Peter and Jude—two of them focused on this
problem of false doctrine. 2 Peter was a warning that false teachers would come
into the congregation; Jude is writing to say that they are now present.
These believers at that time
lived within this pluralistic society in
Who was Jude? The author is identified in
Jude 1, the first verse: NASB “Jude, a bond-servant of Jesus Christ,
and brother of James …” The problem is, which Jude is he? In the Greek it is Ioudas [I)oudaj],
the same name that we have for Judas Iscariot. Actually, there were eight
different people in the New Testament who went by the name of Jude. It comes
from the Hebrew name “Judah,” one of the twelve sons of Jacob, and Judah means
praise. It was a very popular name in the first century because in more recent
times there was the name Judas Maccabaeus who led the
Jews in the revolt against the Syrians during the Maccabean
revolt in about 160 BC.
So there were eight different persons in
the New Testament identified by this name. The first was the son of the
patriarch Jacob or
We can be
pretty sure that this is who the author of this epistle is just by a process of
elimination. The other seven don’t seem to fit the qualifications of one who
would write the Scripture. Since Jude was a common first-century name he
identifies himself not only as a bondservant or slave of Jesus Christ but as a
brother of James. As such he would be choosing a James who was of prominence,
someone who would be known among the readers, and so the most prominent one
would be the James who was the leader in the
It is interesting that both
Jude and James in the opening of their epistles do not link themselves to
Jesus. This shows a certain amount of humility but also a recognition that they
were only brothers to Jesus in terms of His humanity, because they shared the
same mother but had Joseph as their father where as the Lord Jesus Christ did
not come through Joseph. The fact that Jude was the half-brother of Jesus is
supported by a number of people in the early church, including one quoted by
Eusebius who tells us that Jude also had sons and grandsons, and because these
grandsons were of the house of David (through Joseph) the emperor Domitian viewed them as potential leaders of a revolt
against Rome and had them brought before him at his judgment seat. In their
defence they showed their calloused hands to the emperor, proving that they
were just simple farmers who were not seeking an earthly kingdom but a heavenly
one. The record shows that they were released and they lived into the second
century.
Other sources from among the
early church fathers also support the fact that this epistle was accepted as
Scripture and that it was written by Jude the half-brother of the Lord Jesus
Christ. In the short writing The Shepherd by Hermas,
as well as Polycarp who was a student or disciple of
the apostle John, as well as Theophilus, Tertullian,
Clement of Alexandria, Clement of Rome, the epistle of Barnabas, Muritorian Canon which was a partial listing of the books
that were accepted as canonical (160-165 AD), all include Jude as part of the Scripture.
Jude is mentioned by Paul in
1 Corinthians 9:5 as an evangelist who travelled and took his wife with him. In
another important fact, something that is distinct and unique in the spittle of
Jude, is that he does something that no other writer of Scripture does. He
quotes from apocryphal literature. Apocryphal literature is literature that was
not accepted as part of the Old Testament Hebrew canon. But they did give a
certain amount of information about the inter-Testament period which was when
most of them were written. The book of Enoch is one that is quoted by Jude and
it is not accepted as canonical, but that does not mean that these books did
not say true things or that they did not give to some degree an accurate
picture of history or life in the inter-Testament period. So they have some
value but they do not have the authority of Scripture. Because Jude quotes from
a couple of these apocryphal books it does not mean that he authenticates them
as Scripture, it simply means that he is citing something said in those works,
just as Paul cites from the Greek pagan poets and philosophers in Athens—Acts
17:28; Titus 1:12, 13. It doesn’t mean that those writings are inspired by God
or have any authority in the church; it just means that at that particular
point something that is said is true, and we know it is true because under the
inspiration of the Holy Spirit it has been brought into Scripture. The two
apocryphal books that Jude references are The Assumption of Moses
(quoted in v. 9) and the book of Enoch (vv. 14, 15). So at that point, just in
terms of what has been cited by Jude, it is accepted as true; it is used under
the inspiration of the Holy Spirit to make the point that Jude is making.
When did Jude write his
epistle? Approximately 67-68 AD. He doesn’t mention the destruction of Jerusalem so
that would indicate he wrote it before AD 70.
Why does he write? We need to
recognize that the purpose for this epistle is to warn the church in relation
to the infiltration of false teachers. This is the same thing Paul did with the
Ephesian pastors in Acts chapter 20 as he was heading
back to
False teaching emphasizes two
things: practice, lifestyle or application in terms of promoting sinful conduct
or licentiousness, and then the second has to do with teaching false doctrine.
In this epistle Jude is going to bring for evidence of how God judges the unbelievers
who are responsible for communicating and promoting false doctrine. He is
clearly writing to believers, those who are saved, those who are “being kept”
by Jesus Christ. It is Jesus Christ who holds us in His hand and nothing can
cause Him to let go of us. He keeps us; we don’t keep ourselves by our own
actions or behaviour. They are addressed as such in verse 1 to those who are “called,”
and “kept” by Jesus Christ.
There is a similarity between
2 Peter and Jude. They both talk about similar events—fallen angels, their
revolt against God; the Noahic flood, certain events
in the Old Testament period—Sodom and Gomorrah, Moses—and these similarities
have caused some people to think that Jude basically wrote down or revised what
Peter wrote, and there are those who think that Peter did not actually write 2
Peter for various reasons. What we must understand as we study it is that Jude
would have had to be written after Peter. He is reminding his readers of what Peter
had said in 2 Peter but his focal point is in the present where as Peter is
talking about false teachers that are going to come in the future into the
church. Jude writes about these same events because he is connecting this for
his audience so that they understand that he is telling them that the time that
Peter had talked about has now come.
Originally it seems that Jude
had wanted to write about the doctrines of salvation. In verse three he says, NASB
“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.” So originally he had one idea. He wanted to write to them about
salvation but due to the work of God the Holy Spirit as a supervisor, as it
were, who oversees the writing of
Scripture through inspiration and guided the writers to preserve them from error,
He was guiding and directing Jude to write on a different topic than the one he
originally intended. This is because of the presence of these false teachers
who had invaded these Jewish Christian congregations. So the writing of Jude
was design to protect this congregation from the errors that were present at
the time.
There are also some
secondary reasons that he writes. He wanted first of all to encourage them and
challenge them to contend for the faith; that is the primary message of the
epistle. Secondly, he also wanted to warn his readers about the apostates and
to give them the various characteristics of their teaching. He also predicted
the imminent judgment of these false teachers and in his prediction about their
judgment wants his readers to understand that God judges, and will judge false
teachers. So how one handles the truth is presented as something very serious. He
marshals very serious evidence of this from the way God has judged those who
opposed God’s plan in the past. In verse 5 he talks about God’s judgment on
Egypt; in verse 6 about God’s judgment on the angels who rebelled against God
and left their original abode during the time preceding the flood of Noah; in
verse 7 about God’s judgment on Sodom and Gomorrah; in verse 11 about God’s
judgment in relation to Cain, Balaam and Korah, who
all represent different types of rebellion against God in episodes in the Old
Testament. So Jude emphasizes the reality of divine judgment on those who
oppose Him. He is also reminding his readers of previous warnings that have
be3en given to them, vv. 17-19, and he is encouraging these believers to grow
even in the midst of opposition, even in the midst of apostasy, vv. 20-23. He
closes with a tremendous benediction, emphasizing the fact and reminding them
that they are kept not by their power but by the power of Christ, verse 24 NASB
“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,
So he has various purposes all wrapped
around the idea of telling these believers (and us) that we are to continue to
contend for the faith that has been once-for-all been given to the church.
We have alluded to the fact that these
recipients are Jewish, but what else do we know about these recipients, those
to whom he was writing? First of all, it is clear that they are believers
because they are “sanctified” by God; secondly we know they are Jewish. We know
this because of the similarities between 2 Peter and Jude, because Jude cites
from this apocryphal literature, The Assumption of Moses and Enoch.
A Greek or Gentile audience would not have that literature in common. He
assumes that they have a good knowledge of certain events that are covered in
the Hebrew Scriptures of the Old Testament—mentioned in his epistle. These
would be Jews who were living outside of the land, not those who were in the
land, especially as in the late 60s the land would be under turmoil because of
the Jewish rebellion against
What is the structure here in the epistle?
It has been noted by scholars for centuries that the Bible is not only the Word
of God but it also has the characteristics and marks of excellent literature.
And like any good literature, and good speech, there are introductions,
conclusions, and then there is the main body of the work. Some writings in the
Scriptures are poetry, some is historical narrative, we
also have the Gospels which were written to proclaim the Messiahship
of the Lord Jesus Christ and, above all, the fact that He came to earth, became
a man and went to the cross to die for our sins. So there are different
categories of literature and this is epistolary literature which is more
didactic or teaching in terms of its emphasis, it is instructional, in some cases
exhortational. It is really a challenge to people. Hebrews
was that way. Jude is presenting a challenge and that challenge is articulated
in the second part of verse three.
In terms of how Jude brings together his
material in order to accomplish his task he has a typical style for an epistle.
He begins with a greeting. In the ancient world they would front load the
material about the author and the recipients so that the first thing read would
be the author, so you would know right away who was writing you. Jude has a
different greeting than the apostle Paul. Rather than “Grace to you and peace” he
begins “May mercy and peace and love be multiplied to you.” He is emphasizing
the mercy of God which is related to His grace but it is the expression, the
more personalized, more individualized expression of
God’s grace in the life of an individual. Because we are recipients of God’s mercy
we have peace because of the work of Christ on the cross. The wall of division,
that wall of sin has been broken down and there is no harmony; and because of
that we can express true love, genuine love, which is part of the evidenced that
every believer should have for his faith in Jesus Christ. So we have the greeting
in vv. 1, 2 and then a closing or benediction in vv. 24, 25. Notice there is a
parallel between the two. In the greeting he addresses those who are called,
sanctified by God the Father and preserved or kept by the Lord Jesus Christ.
And in v. 24 he says, “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.” So it
picks up some of those things as a reminder that they are kept by Jesus Christ
no matter what the opposition might be, no matter what failures there may be.
The purpose for the epistle is given in
vv. 3, 4—to exhort them to contend earnestly for the faith. The reason is
because certain men have crept in unnoticed, so it is a present tense reality
now. We have to understand the meaning of this word “ungodly.” It does not
refer to carnal Christians. The word is used again and again in Scripture to
indicate unbelievers, never to indicate believers. So these are unbelievers who
have crept in who are teaching a licentious view of the grace of God,
perverting the grace of God, and they are also denying doctrines related to the
Lord Jesus Christ—His deity and His completed work on the cross. Then in the development
of his argument the first thing that Jude is going to do is to emphasize the
fact that these are serious matters, that those who are unbelievers, those who
are responsible for distracting and for perverting the faith of believers will
come under divine judgment. So he will give evidence of how God is involved in history,
that He is not just some God who is far away but He is personally involved in
history and He personally judges those who oppose His plan.
In verses 12ff there is a focus on who these false teachers are and what they teach, how they have come into the church, how they have disguised themselves, and the consequences of their infiltration. They are further described in verses 16ff in terms of their character and how they are truly false teachers. The conclusion in verse 19 is typically mistranslated and misunderstood in almost every English version. Starting in verse 20 we have the positive command of Jude. He spends from verse 3 where he warns of the danger of false teachers, down through verse 19 identifying all of the negatives about the false teachers, and he spends 4 verses (20-23) focusing on the positive command. That is just the opposite in terms of proportion that we have in the modern understanding of how to sin friends, win people to the congregation, and how to build a big strong congregation. So there is a lot of emphasis on the negatives, the wrong things that are taught and why it is wrong, and then just a little on the positive in vv. 20-23, that they are to build themselves up on “your most holy faith.” Notice the building up, the edification. The spiritual strength comes from faith/doctrine; it doesn’t come from wonderful stories, nice little narratives, motivational speaking, it comes from understanding truth and praying in fellowship (“by means of God the Holy Spirit”). It emphasizes personal responsibility and volition in the believer’s life to “keep yourselves in the love of God”—a synonym for staying in fellowship; and “waiting anxiously for the mercy of our Lord Jesus Christ to eternal life”—anticipating the future, or living today in light of eternity. Then verse 22, the application of mercy; v. 23, “save others, snatching them out of the fire”—which relates to how believers are to be involved in the life of those who are being sucked in with false doctrine.