Jude 4
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4 For some people, who were designated for this judgment long ago,, have come in by stealth; they are ungodly, turning the grace of our God into sensuality and denying Jesus Christ, our only Master and Lord.
What judgement?
JUDGMENT (Heb. mišpāṭ, pelîlîyâ; Gk. dikaiokrisía, kríma, krísis).† In the civil, legal sense judgment is given by the elders, king, or another authority. In a technical sense it refers to military action or conquest (Ps. 149:9; Ezek. 23:24). Most often, judgment is the product of a “controversy” or lawsuit (Heb. rîḇ). See JUDGE; LAWSUIT.
Eerdmans Bible Dictionary I. Old Testament
I. Old Testament
God’s judgment is also cast in this royal-legal mold. God is the heavenly ruler who vindicates Israel with acts of deliverance (Exod. 6:6), who judges against Edom and Moab (Isa. 34:5; Jer. 48:21), whose judgments uphold his covenant and include his law (Ps. 105:7; 119:137), to whom Israel appeals to arise and give his judgment against their present enemies (7:6 [MT 7]; 76:9 [MT 10]). By his prophets the Lord summons Israel to judgment in the language of a lawsuit, and he stands to pronounce judgment (e.g., Isa. 3:13–14). This judgment was partially fulfilled with Jerusalem’s destruction, yet also anticipates the final Day of the Lord (Joel 3:2 [MT 4:2]).
See DAY OF THE LORD.
“Therefore tell the Israelites: I am the Lord, and I will bring you out from the forced labor of the Egyptians and rescue you from slavery to them. I will redeem you with an outstretched arm and great acts of judgment.
He is the Lord our God;
his judgments govern the whole earth.
“Judgment has come to the land of the plateau—to Holon, Jahzah, Mephaath,
When my sword has drunk its fill in the heavens,
it will then come down on Edom
and on the people I have set apart for destruction.
The Lord rises to argue the case
and stands to judge the people.
The Lord brings this charge
against the elders and leaders of his people:
“You have devastated the vineyard.
The plunder from the poor is in your houses.
II. New Testament
In the New Testament judgment may refer to the “sentence of condemnation” (cf. Luke 23:40) issued by the state or God (Rom. 5:16; 13:2), to “lawsuits” (cf. 1 Cor. 6:7), or to decisions (“unsearchable judgments”) by which God governs (Rom. 11:33; Rev. 15:3–4).
Closely related is the eschatological “day of judgment” (Matt. 10:15; 2 Pet. 3:7; 1 John 4:17), a day of divine wrath (Rom. 2:5, “righteous judgment”), woe (cf. Matt. 23:13–36), and fiery punishment and separation from God (5:22; 2 Thess. 1:5–10). On that day God will pronounce judgment against all who violated his law (Matt. 5:21ff.), spurned mercy (Jas. 2:13; but “mercy triumphs over judgment”), and his new covenant (Heb. 10:26–30; “a fearful prospect of judgment”), as well as against the ungodly (2 Pet. 2:9; Jude 15–16), the fallen angels (2 Pet. 2:4ff.; cf. 1 Cor. 6:3), and the antichrist (cf. 2 Thess. 2:1–12).
Believers also will receive judgment. God will judge their works (2 Cor. 5:10; cf. 1 Cor. 3:12–13), and bring to light the truth of their lives and faith (1 Cor. 4:5; cf. 1 Pet. 1:7). He will also pronounce a verdict of acquittal or righteousness, based not on works but on Christ, who bore their judgment already in the flesh by his life and blood (Rom. 5:16; cf. 8:31–34). By his Spirit God gives believers confidence in his love for them in Christ, and of his righteous verdict (1 John 4:17).
God’s final judgment is already experienced in the world’s rejection of Christ (John 3:19; 12:31); and in the Church, in its discipline (1 Cor. 5:3; 11:29), in the growth of love (1 John 4:16ff.), and in the joyful steadfastness in the face of persecution (2 Thess. 1:5–10; cf. 1 Pet. 1:7–8).
III. Last Judgment
Although the term itself does not occur, the biblical accounts point to a final judgment at the end of history whereby God or Christ will assign both the “living and the dead” to eternity in heaven or hell, as each deserves (1 Tim. 4:1; cf. Acts 10:42; Rev. 22:12). On that final, unspecified day, all who have passed away will be raised from the dead and will be judged with those who are still living. Those who have lived righteous lives will receive eternal life, while those who have spent their days in unrighteousness will suffer eternally (John 5:28–29, “resurrection of judgment”; cf. Rev. 20:11–15; 22:12). Believers are urged to prepare themselves for this event (cf. Matt. 24:42, 44 par.; 25:13) and to await Christ’s return and their deliverance from God’s wrath (cf. 1 Thess. 1:10); others are exhorted to repent and to believe (cf. Matt. 3:8–10; Acts 17:30–31).
Although the general features of the doctrine concerning God’s final judgment are clear, several questions arise. First, are there two divine judgments—one during or at the end of a person’s life (John 3:18, 36) and another general judgment at the end of time—or only one? Some scholars believe that such a second judgment confirms the first. Second, is judgment according to works (Matt. 16:27; 25:31–46; Rom. 2:6–8; 2 Cor. 5:10) compatible with salvation by grace through faith (Eph. 2:8)? Some theologians maintain that God’s sovereignty and human responsibility are ultimately compatible rather than contradictory emphases. Third, is God’s judgment, especially on unbelievers, fair? Some exegetes point out that God will judge each person on the basis of his or her response to the measure of revelation God has given that individual (e.g., the Phoenician cities of Tyre and Sidon were not judged as though they had been exposed to God’s nature as fully as had the Hebrew cities of Bethsaida and Capernaum [Matt. 11:20–24 par. Luke 10:13–15], and the Gentiles, likewise, were not to be judged according to the standards of Israel’s law [Rom. 2:12–16]). Fourth, what does Paul mean concerning the saints’ part in the judgment of the world and mankind’s judgment of angels (1 Cor. 6:2–3); or Matthew, regarding the angelic role in the separation between the righteous and the unrighteous (Matt. 13:49–50) and in gathering the elect from diverse places (24:31)? Paul, alluding to Dan. 7:22 (“saints of the Most High”), may have identified the saints with “the associates of the Son of Man” (F. F. Bruce, I & II Corinthians. NCBC [1980], p. 60).
For Christ did not enter a sanctuary made with hands (only a model of the true one) but into heaven itself, so that he might now appear in the presence of God for us. He did not do this to offer himself many times, as the high priest enters the sanctuary yearly with the blood of another. Otherwise, he would have had to suffer many times since the foundation of the world. But now he has appeared one time, at the end of the ages, for the removal of sin by the sacrifice of himself. And just as it is appointed for people to die once—and after this, judgment—so also Christ, having been offered once to bear the sins of many, will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.
Crept in like stealth- unoticed
“Be on your guard against false prophets who come to you in sheep’s clothing but inwardly are ravaging wolves.
they are ungodly,
turning the grace of our God into sensuality and
denying Jesus Christ, our only Master and Lord.
Jude is himself judging them
Doesnt the bible say only God can judge me....
Nope
For what business is it of mine to judge outsiders? Don’t you judge those who are inside? God judges outsiders. Remove the evil person from among you.
We are not to judge outsiders, but those within the church, yes we are mandated to judge one another
So if you dont want to be judged by the church dont join the church,
Because the church has standards
People want to join church without standars talking about people judging me
There is a such thing as righteous judgement.
Get over it read your bible
