Spring Bible Study Week 7: Jude

Introduction to Jude

Jude is probably the most neglected book in the New Testament. “ the neglect of this important letter says more about us than it does about the Book of Jude. “Its neglect reflects more the superficiality of the generation that neglects it than the irrelevance of its burning message.”

I. Author- Who Wrote Jude?

Any Guesses? Jude

But which one? There are 4 Jude/Judas’ in the NT. 1) Judas Iscariot 2.) Judas Thaddeus-a faithful disciple of Jesus who is referred to as Judas on several occasions in scripture. 3.) Judas Barsabbas-a trusted member of the Jerusalem Council who shows up in Acts 15. 4.) Judas the son of Joseph- Matthew 13:55, Mark 6:3.

So, who was Jude. We’re told in verse 1, Jude is the brother of James, & the servant of Jesus. The James here is almost undoubtedly the brother of Jesus, and therefore Jude is also, a brother of Jesus. Jude does not introduce himself any further which implies that he was likely well known. Unlike 2 Peter, there’s very little controversy or doubt surrounding the book’s authorship. There’s enough internal evidence to certify that Jude is in fact the author. Our knowledge of the person of Jude is limited. We only see Jude, the brother of Jesus in a couple passages in the NT outside of this letter. Mark 3:21 Mark 3:31 and John 7:5 and in both cases he’s group in with Jesus’ family to say that not even Jesus’ family believed him at first and even thought he was crazy. Its likely Jude became a believer after the resurrection. It says Jesus brother were part of the prayer meetings prior to Pentecost. 1 Corinthians 9 tells us that Jesus’ brothers became missionaries.

II. Date-Since Jude addresses a situation similar to that addressed by 2 Peter and exhibits a literary relationship (probably as a source) to 2 Peter, the two letters are commonly dated in fairly close proximity. (See Introduction to 2 Peter course: Author & Date.) Therefore, while external evidence is sparse, Jude is best dated in the mid-60s A.D.

III. Audience- This is the hardest question to identify on the front end of Jude. I’m not sure we have a great answer.

A. Jude does not identify his audience in the book28

B. The letter was probably not really a general letter because Jude identifies a people with a particular situation (3-5,17,18,20)29

C. The use of the Jewish Apocrypha probably is more of a clue about the author than about the recipients of the letter

D. Some suggests that the letter may have been sent to those in a district within the region of Palestine because verses 17 and 18 suggest that the readers may have heard some of the apostles and had some acquaintance with Paul (cf. Acts 20:29)30

E. The readers may have also been Gentile because it is a Greek letter and the heresy is syncretistic; but the language is not determinative (note the book of Hebrews), and there is insufficient information about this period to identify the heresy with accuracy

F. If Antioch is the location of the letter (which is very speculative but a considered judgment):

1. It would fit a Jewish-Gentile audience

2. It may match the possible pattern of Jude ministering like James in the Palestine area

3. It would match the place where many apostles ministered

IV. Genre-The format is that of the NT epistle, with its loose divisions of salutation, body, and closing. But the central unit of the letter (Jude 5–16) falls decisively into the genre of a judgment oracle: it has an object of attack, a many-sided vehicle in which the attack is embodied, a discernible harsh tone, and an implied standard by which the attack is being conducted (“the faith that was once for all delivered to the saints,” Jude 3). The description of the apostates (Jude 8–16) uses the portrait technique in which, as one learns more and more about the apostates, one finally has a picture of their character and actions. The concentrated use of images and allusions (e.g., to Sodom and Gomorrah and the archangel Michael) lends a poetic quality to the letter.

The writer displays horror over the spectacle of apostasy and the false teachers who induce it. The only NT passage that surpasses Jude in these traits is Jesus’ denunciation of the religious leaders in Matthew 23. But the letter begins with the usual soothing notes of NT epistles, and in the last two verses it modulates into one of the most moving benedictions in the NT.

V. Setting or Occasion: Jude warns against following those who have covertly gained entry to the church and are perverting the one true faith with false teaching. Indeed, the letter warns against allowing the false teachers to continue to have influence. Jude calls the church to defend the truth aggressively against this infiltration

VI. Themes

The church must contend for the one true faith once for all delivered to the saints (Jude 3), and people of faith must persevere to the end by resisting the false teachers and following the truth.

Christians need to defend the doctrines of the faith.

Jude 3

False teachers may be identified by their immoral character.

Jude 4, 8, 10, 12–13, 16, 18–19

God will judge false teachers.

Jude 4, 5–7, 11, 14–15

Saints must persevere to be saved.

Jude 17–23 ESV

17 But you must remember, beloved, the predictions of the apostles of our Lord Jesus Christ. 18 They said to you, “In the last time there will be scoffers, following their own ungodly passions.” 19 It is these who cause divisions, worldly people, devoid of the Spirit. 20 But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, 21 keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. 22 And have mercy on those who doubt; 23 save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh.

I. Opening Charge

Jude 1-4

1 Jude, a servant[a] of Jesus Christ and brother of James,

To those who are called, beloved in God the Father and kept for[b] Jesus Christ:

2 May mercy, peace, and love be multiplied to you.

3 Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. 4 For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ.

So Jude opens his letter with an introduction-he significantly introduces himself, like Peter, as a servant of Christ. Although he could have said, I’m Jesus’ brother, he chooses servant instead. Why? Jude was a longtime doubter of Christ. He probably didn’t believe until after the resurrection, but now he’s on board, right? I’m a Servant. Showing his submission to the lordship of Christ. Falling in line, like Peter with men like Abraham, Moses, and David who were also called servants of God. and a greeting.

v. 3 What’s the first word in verse three in your translation? The NIV does a really good job grasping a lot of the meaning behind Jude, but misses it here. Beloved is a better word. Beloved denotes not just that they’re loved by Jude, but they’re especially loved by God. He then says that he intended to write a different letter to his audience. What made him change his mind? Right, so again we have, we’ll see in verse 4, issue with false teachers infiltrating the church and doing harm to many. But Jude doesn’t say I wrote so that you could watch out for them, he doesn’t even at this point say, I wrote so you could remember the truth of the gospel, Why does he say he’s writing? To tell them to do what? To contend for the faith.

The word group from where we get “contend” can designate a military term or an athletic context. The metaphor often refers to a struggle or intense effort. Jude is exhorting his readers to strive intensely to preserve the faith once handed down to the saints. In this context, faith refers to the traditional teaching, the good news of the gospel, the word of the prophets and apostles—this teaching was to be safeguarded.

v. 4- Jude says, here’s the issue at hand, here’s why I’m writing, and here’s why you must contend for the faith: Certain people have crept in unnoticed: Now, how might someone creep in the church unnoticed? The phrase “secretly slipped in” here is certainly meant to be derogatory. They knew what they were doing when they snuck in. The verb implies the adversaries had hidden their true character and motives. It also indicates that they were outsiders, perhaps wandering prophets or teachers. They had been crafty, pretending to be godly members of the Christian church in order to infiltrate it.

Jude proceeds in verse four to tell us Four things about these False Teachers. The first is a statement about the fate of the teachers, and the next three are the reasons for said fate.

#1-Jude says of the teachers that they were “long ago designated for this condemnation” So Jude says they’ve been long designated, its long been known and decided that these false teachers are headed towards this condemnation. Well, what condemnation. The phrase “this condemnation” refers to the judgment that Jude is going to describe in verse 5-16 where Jude elaborates and illustrates the judgment that awaits the false teachers. But why is this their destiny? Jude gives three reasons.

and then why

#2-They’re ungodly-destitute of reverential awe towards God, condemning God, impious-the godless live as though God does not exist.

#3-They pervert the grace of our God into sensuality-or licentiousness If God does not exist, there are no consequences for my sins.

#4-They deny our Master and Lord Jesus - Their wicked lifestyles denied the existence of God and His Lordship. If God does not exist, I am my own Lord and Master.

II. THE COMPLAINT AND CORRUPTION OF THE FALSE TEACHERS

In the meat of his message, Jude is going to support, with examples, his accusations against the false teachers. He’s going to use OT references to illustrate the character of these infiltrators. In other words, v. 5-16 unpack Jude’s claim in v. 4 demonstrating that the assertions made there correspond to reality.

He starts in v. 5-10 where he gives us three examples of Rebellion and Divine Justice

5 Now I want to remind you, although you once fully knew it, that Jesus, who saved[c] a people out of the land of Egypt, afterward destroyed those who did not believe. 6 And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day— 7 just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire,[d] serve as an example by undergoing a punishment of eternal fire.

v. 5-7 function as typological warnings in which judgment from history are presented. What are our first three OT references found here?

Rebellious Israel in the Wilderness-Jude references the people who were saved out of the land of Egypt. This is a call back to the Exodus. What was the Exodus? Israel was delivered or saved out of Egypt through the Exodus. But, after freeing them from their bondage the Lord, according to Jude, “destroyed those who did not believe.” A key word there is afterward which the NIV rightly translates more accurately, Later. At first glance you might think this wiping out of non-believers would be the collapse of the Sea onto the Egyptians, but the wording makes it clear that those who were destroyed were numbered among Israel. So where is this reference from? Jude had in mind the event of Numbers 14., where the spies returned (except Caleb and Joshua) with their disbelieving report and the Israelites also disbelieved and were judged so that they were prevented from entering the promised land.

1, 2 Peter, Jude (1) Three Historical Examples of God’s Judgment (5–7)

The main point Jude made is clear. No person in the believing community can presume on God’s grace, thinking that an initial decision to follow Christ or baptism ensures their future salvation regardless of how they respond to the intruders. Israel’s apostasy stands as a warning to all those who think that an initial commitment secures their future destiny without ongoing obedience. Those who are God’s people demonstrate the genuineness of their salvation by responding to the warning given. The warnings are one of the means by which God preserves his people until the end. Those who ignore such warnings neglect the very means God has appointed for obtaining eschatological salvation. Nor should such a perspective be considered a form of works righteousness. Jude pinpointed the fundamental reason Israel was judged. They failed to “believe” in God. The call to perseverance is not a summons to something above and beyond faith. God summons his people to believe in his promises to the very end of their lives. Christians never get beyond the need to believe and trust, and all apostasy stems from a failure to trust in God’s saving promises in Christ, just as the wilderness generation disbelieved that God would truly bring them into the land of Canaan, thinking instead that he had maliciously doomed them to die in the wilderness.

1, 2 Peter, Jude (1) Three Historical Examples of God’s Judgment (5–7)

There is another sense in which the situation of Israel and Jude’s readers is likely the same. The Israelites destroyed in the wilderness probably believed they were truly part of God’s people. Their disobedience demonstrated otherwise. Similarly, some in Jude’s community may have thought they were genuinely part of God’s people, but Jude insisted that continued faithfulness is the only way to demonstrate this. Those who “apostatize” reveal that they were not truly members of God’s people (cf. 1 John 2:19). Responses to warnings reveal, retrospectively, who really belongs to the people of God.

The Angels of Gen. 6- The second example Jude uses involved the angels who sinned. We noted a few weeks ago that when Peter and Jude reference rebellious angels they’re speaking of those angels in Gen. 6 who had sex with the daughters or men. Jude’s accusation is a bit more detailed than their sexual sin. He charges the answers with no keeping “their positions of authority.” A better rendering might be they left their proper bounds. The language is vauge but it seems Jude meants that the angels left their proper sphere, came to the earth, became males, and had sexual relations with women. Their punishment then is that God has kept them “in darkness.”

1, 2 Peter, Jude (1) Three Historical Examples of God’s Judgment (5–7)

Abandoning what is right has consequences because God is still Lord of the world. These angels experience punishment even now in that they are “bound with everlasting chains.” We might think that literal chains are in view, but Hillyer rightly remarks: “We are not intended to imagine a literal dungeon in which fallen angels are fettered. Rather, Jude was vividly depicting the misery of their conditions. Free spirits and celestial powers, as once they were, are now shackled and impotent. Shining ones, once enjoying the marvelous light of God’s glorious presence, are now plunged in profound darkness.” Their current imprisonment, however, is not their final punishment. They are being preserved even now for the judgment on the day of the Lord. Now they are imprisoned, but they still await their final and definitive judgment on the last day. The main point is that those who transgress and sin will experience judgment. The angels did not escape unscathed when they violated what was fitting. Neither will the opponents sin with impunity, and hence Jude encouraged the church to resist their teaching.20

Sodom and Gomorrah- The third example is that of Sodom and Gomorrah. The Just as or “in the same way” depending on your translation that starts v. 7 connects the angels and Sodom by means of the parallel between the sexual immorality of the angels and the sexual immorality of Sodom.

Sexual sin was not the only sin for which Sodom and Gomorrah were punished. Ezekiel said they were also punished for their pride and lack of concern for the poor (Ezek 16:49). Sirach and 3 Maccabees mention their arrogance, and the latter also mentions “injustice” (Sir 16:8; 3 Mac 2:5). Josephus criticized Sodom for its pride and hatred of foreigners (Ant. 1.194). Some scholars, however, underestimate the extent to which homosexuality is listed in condemnations of Sodom. The sin of homosexuality is featured prominently in the account in Genesis in that the men of Sodom desired to have sexual relations (“know” in Hebrew) with the angels who visited Lot (Gen 19:5–8). Philo specifically traced their sin to homosexuality, though he scored the cities for general moral debauchery as well (T. Ab. 134–36; T. Mos. 2.58). Homosexuality is certainly in view in Testament of Naphtali, where Israel is exhorted to avoid the sin of Sodom which “departed from the order of nature” (3:4). Testament of Levi lists the sexual sins of Israel in a downward spiral and concludes with “your sexual relations will become like Sodom and Gomorrah” (14:6), suggesting the degradation of homosexuality. In Ezekiel the “abomination” (toevah) is surely a reference to sexual deviation (Ezek 16:50), and he does not specify the sin committed since the story was well known. Similarly, the author of Jubilees argues that Sodom and Gomorrah were judged for their fornication and impurity (Jub. 16:5; 20:5–6). Sexual promiscuity like that of Sodom is predicted by Benjamin (T. Ben. 9:1). Jude also focused on the sexual sin of Sodom and Gomorrah: they “gave themselves up to sexual immorality and perversion.” The NIV uses the word “perversion,” but the Greek literally says that they “went after other flesh” (apelthousai opisō sarkos heteras).

The reason Jude introduced the example of Sodom and Gomorrah is that their punishment functions as an “example” (deigma) of what God will do to the opponents in the future. Third Maccabees drives home the same point: the consumption of the cities with fire and sulfur made them an “example” (paradeigma) for those to come (3 Mac 2:5). Jude characterized the punishment endured as “eternal fire” (pyros aiōniou). This fire functions as an example because it is a type or anticipation of what is to come for all those who reject God. The destruction of Sodom and Gomorrah is not merely a historical curiosity; it functions typologically as a prophecy of what is in store for the rebellious. The narrative stresses the devastation of the Lord raining fire and brimstone upon the cities (Gen 19:24–28). The brimstone, salt, and wasted nature of the land function as a warning for Israel and the church elsewhere in the Scriptures (Deut 29:23; Jer 49:17–18; cf. Isa 34:9–10; Ezek 38:22; Rev 14:10–11; 19:3; 20:10). Jewish tradition particularly emphasized that one could still see the horrible consequences of what had occurred in the area south of the Dead Sea. “Evidence of their wickedness still remains: a continually smoking wasteland, plants bearing fruit that does not ripen” (Wis 10:7, RSV). Josephus said: “In fact, vestiges of the divine fire and faint traces of five cities are still visible. Still, too, may one see ashes reproduced in the fruits, which from their outward appearance would be thought edible, but on being plucked with the hand dissolve into smoke and ashes. So far are the legends about the land of Sodom borne out by ocular evidence” (J.W. 4.484–85). Philo made similar remarks (T. Ab. 141). He said: “Even to this day there are seen in Syria monuments of the unprecedented destruction that fell upon them, in the ruins, and ashes, and sulphur, and smoke, and the dusky flame which still is sent up from the ground as of a fire smouldering beneath” (Moses 2.56).

8 Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones. 9 But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, “The Lord rebuke you.” 10 But these people blaspheme all that they do not understand, and they are destroyed by all that they, like unreasoning animals, understand instinctively.

So, Jude makes these illustrations to make his indictment and then he applies it to the current teachers. He says IN LIKE MANNER, so just like the rebellious Israelites, just like the wicked angels, just like the wicked ones in Sodom, in this same vein, are the intruders, the false teachers among you. How does Jude describe their character? (D2Q3)

Rely on dreams-So Jude describes them as dreamers and then lists their three condemnable offesenses. There’s some questioning as to what Jude means by dreamers but most agree that the teachers appealed to their dreams a basis for their ungodly lifestyles. Their dreams were their source of revelation. They justified their moral laxity by appealing to dreams which they believed functioned as divine approval for their behavior. What was their behavior? Jude gives us three descriptors which will sound familiar.

Defile the flesh-This is a description again of sexual immorality. the NIV says “pollute their own bodies” This links again the teachers to the angels of Gen. 6 and Sodom and Gomorrah. The teachers rooted their freedom of sin in their dreams to say their freedom to sin was from God himself.

Reject authority-What does a rejection as used in v. 8 look like? So when we first read this we might think it could mean a rejection of any authority. But the language here doesn’t allow for that—the phrasising is never used for human authority. We’re talking about their rejection of Jesus as Lord.

Blaspheme the glorious ones-we dealt with this in 2 Peter as well. This is again a reference to how these teachers mockingly blasphemed the angels, likely the fallen angels as if their fate could ever be shared. It fits again here in light of v. 9 .

9 But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, “The Lord rebuke you.”

1, 2 Peter, Jude (2) Application to Adversaries: Three Sins Warranting Judgment (8–10)

Michael’s struggle with the devil is recounted, and Michael desisted from reviling the devil. Some commentators see a reference here to good angels, arguing that Jude would not be worried about scorn heaped on evil angels. But the parallel with v. 9, where Michael refused to pronounce his own judgment on the devil, suggests that Jude referred to evil angels in v. 8. Jude’s argument runs as follows: The intruders insult demons, but the archangel, Michael, did not even presume to blaspheme the devil himself but left his judgment to God. If Michael as an angel with high authority did not even presume to judge Satan, how can the opponents be so filled with pride that they insult demons, who have a certain glory, even though they have subsequently sinned?

10 But these people blaspheme all that they do not understand, and they are destroyed by all that they, like unreasoning animals, understand instinctively.

1, 2 Peter, Jude (2) Application to Adversaries: Three Sins Warranting Judgment (8–10)

10 Michael fully understood the devil’s wickedness and yet he did not presume to utter judgment against him, asking the Lord to judge him. Yet these men spoke abusively against “whatever they do not understand.” The word blasphēmousin (v. 10, translated “speak abusively against” by the NIV but by “slander” and “slanderous accusation” in vv. 8–9) links the three verses together: note blasphēmousin in v. 8 and blasphēmias in v. 9. When Jude said that these people slandered what they did not comprehend, he again had in mind the glorious angels of v. 8. The intruders believed they understood heavenly things, but they were far out of their depth. The one thing they did understand, however, was the power of physical appetites. Their physical desires urged them on daily, and like irrational animals they were driven by sexual instinct rather than reason. Jude’s language is highly ironic here, for presumably the intruders claimed a knowledge of heavenly matters, but their comprehension of truth did not exceed that of animals. Indeed by following their instincts they will be destroyed (phtheirontai). The destruction envisioned is not temporal (cf. 1 Cor 3:13; 2 Pet 2:12). Jude thought of their eternal judgment, when they will pay the consequences for being enslaved to their sinful desires, the only thing these people understood well.

1, 2 Peter, Jude (2) Application to Adversaries: Three Sins Warranting Judgment (8–10)

10 Michael fully understood the devil’s wickedness and yet he did not presume to utter judgment against him, asking the Lord to judge him. Yet these men spoke abusively against “whatever they do not understand.” The word blasphēmousin (v. 10, translated “speak abusively against” by the NIV but by “slander” and “slanderous accusation” in vv. 8–9) links the three verses together: note blasphēmousin in v. 8 and blasphēmias in v. 9. When Jude said that these people slandered what they did not comprehend, he again had in mind the glorious angels of v. 8. The intruders believed they understood heavenly things, but they were far out of their depth. The one thing they did understand, however, was the power of physical appetites. Their physical desires urged them on daily, and like irrational animals they were driven by sexual instinct rather than reason. Jude’s language is highly ironic here, for presumably the intruders claimed a knowledge of heavenly matters, but their comprehension of truth did not exceed that of animals. Indeed by following their instincts they will be destroyed (phtheirontai). The destruction envisioned is not temporal (cf. 1 Cor 3:13; 2 Pet 2:12). Jude thought of their eternal judgment, when they will pay the consequences for being enslaved to their sinful desires, the only thing these people understood well.

So, let’s talk about this for a minute. We’re not done with our study, but we’ve been hitting on some things repeatedly and I don’t know if we’ve done a good enough job of driving them home. We have three sins of teachers, the audacious, presumptuous sins.

They Sexually Immoral

They Reject the Authority of God and His Word.

They Presume they’re Above or Exempt from Judgment.

As we progress in the text we get to 11-13 which is a shift—Jude insert what we know as a Woe Oracle here. He’s going to switch almost to funeral language to speak strongly and say if you don’t stop living this way, you will face doom. Jude is also going to give us three more OT examples to connect to the character of the false teachers.

11 Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam's error and perished in Korah's rebellion.

Woe oracles are common in the Old Testament prophets, and they are also prominent in the teaching of Jesus, especially Matthew 23 (vv. 13, 15, 16, 23, 25, 27, 29 par.). Jude, following the example of others, gives the reason for the oracle (lit., “For they have taken; cf. Matt 23:13, 15, 23, 25, 27, 29 par.). The NIV omits the “for” for some reason. Woe is pronounced on the opponents because they fit the type of evil persons in the Old Testament Okay, so we get three more OT examples in v. 11. Who are they?

Jude naturally began with Cain since his sin is found in the earliest part of the Scriptures (Genesis 4), saying that the intruders “have taken the way of Cain.” Cain’s sin, of course, was murder (Gen 4:8; 1 John 3:12). Jude was scarcely suggesting that the opponents were actually murdering others. Nor is it any more convincing to conclude that the adversaries were like Cain in the sense that they murdered the souls of others.Cain was naturally chosen in that he is an example of a person who chose wickedness over goodness. When God confronted him about his evil sacrifice (Gen 4:6–8), Cain grew angry and killed his brother instead of repenting. Cain became, therefore, an example of sin and envy in subsequent literature (1 John 3:12; 1 Clem. 4:7; T. Benj. 7:5). The opponents had followed in Cain’s way, the path of evil.71

The second of the three bad examples is Balaam. The NIV understands Balaam’s motive to be greed: “They have rushed for profit into Balaam’s error.” (Num 22:15–20). The point of the story is that the Lord sovereignly spoke through Balaam to bless Israel, even though the prophet desired to curse God’s people (cf. Deut 23:4–5; Josh 24:9–10; Neh 13:2; cf. Josephus, Ant. 4.118–22; Philo, On the Life of Moses 1.277, 281, 283, 286; On the Migration of Abraham 114). The account in Numbers testifies to Balaam’s true character since he was slain fighting against Israel (Num 31:8), and the sexual sin at Baal Peor in which the Midianites snared Israel is attributed to Balaam’s advice (Num 31:16; cf. Rev 2:14;

Jude saw a parallel between Balaam and the opponents, for like Balaam “they poured themselves out” (“have rushed,” NIV) for the sake of money. The parallel with Balaam suggests that the opponents were false teachers, probably wandering prophets who spoke to make money., “They gave themselves completely to the kind of deception that Balaam practiced for the sake of money.” In their teaching the opponents propagated error in order to make money, and yet at the same time they were deceived enough to believe their own error..

The last type hearkens back to Korah and his rebellion in the Old Testament (Numbers 16; cf. Ps 106:16–18; Sir 45:18–19; cf. 1 Clem. 51:1–4). Once again we have a hint that the opponents were leaders since Korah had a priestly position but resented the authority of Moses and Aaron over him. Korah is listed last instead of in canonical order, probably to emphasize the judgment in store for the opponents. Just as Korah and his followers were swallowed up suddenly by the earth, so too the false teachers will perish in a severe judgment.

12 These are hidden reefs[e] at your love feasts, as they feast with you without fear, shepherds feeding themselves; waterless clouds, swept along by winds; fruitless trees in late autumn, twice dead, uprooted; 13 wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever.

Again Jude makes an assertion—an accusation and now applies it to the false teachers.

In your homework you were asked to summarize what you think Jude’s words towards the teachers might have meant.

Hidden Reefs-so other translations say blemish, or spot or stain, which makes sense but I like the hidden reefs it gives the picture of an undetected hazard that might shipwreck the unknowing.

Shepherds feeding themselves-This is not unique to Jude. In a woe oracle, form Ezekiel the ot prophet says “Woe to the shepherds who feed only themselves. This is the clearest indicator that the teachers in questions were in some way leaders. They had the ability to point others to God, but not the care to do so. They did not exert effort and scare for the flock but instead used their positions of leadership to establish a comfortable life for themselves.

Waterless clouds-

Palestine is a dry climate, tremendously dependent upon rains at crucial times to sustain life. When rain is desperately needed and thick clouds appear, the anticipation of and hope for rain climaxes. If no rain falls, bitter disappointment ensues. The opponents were like such clouds. They promised much but delivered little. Jude may have been alluding to the proverb, “Like clouds and wind without rain is a man who boasts of gifts he does not give” (Prov 25:14). We probably should not read any significance into the idea that the adversaries were driven by the wind, as if the wind symbolizes the devil or others who influence the opponents. The idea is that the opponents were like clouds that hover overhead with the prospect of rain and then are blown away without providing water. So too the false teachers promised to slake the thirst of those who heard them but left them parched.

Schreiner, T. R. (2003). 1, 2 Peter, Jude (Vol. 37, p. 466). Nashville: Broadman & Holman Publishers.

Fruitless trees-

The second illustration hails from the realm of agriculture. The intruders were also “autumn trees” that did not bear fruit. The word “autumn” (phthinopōrina) does not suggest that the tree previously had fruit that had already been picked since it was late autumn. Rather, it was late autumn and the tree still had not borne any fruit. Some trees may bear their fruit late, but the time for waiting had passed, and now the hope for any fruit was extinguished. In saying that they were “twice dead” Jude may have meant that they were dead before their so-called conversion and had died again by virtue of their apostasy.93 Or he may have been referring to their second death, in which they will die eternally. I would suggest, however, that the expression is emphatic, a way of saying they were “totally dead.” In the original “uprooted” follows “twice dead.” Jude may have been saying, then, that they were dead in that they bore no fruit, and they were also dead because they had been pulled up from the ground. No one, of course, expects fruit from uprooted trees. Jude mixed different metaphors to convey the spiritual poverty of the intruders.

Schreiner, T. R. (2003). 1, 2 Peter, Jude (Vol. 37, p. 467). Nashville: Broadman & Holman Publishers.

Twice dead-

Uprooted-

Wild waves of the sea-

In the previous example Jude argued that the opponents lacked any good fruits. Here he used an illustration from the sea to depict the opponents. When he said the opponents were “wild waves … foaming up their shame,” he focused on their evil works. Not only did they lack good works, but they specialized in evil ones. What they did is likened to the grimy foam that coats a beach, leaving a sticky residue of shame behind. Once again the Old Testament probably was in Jude’s mind, “The wicked are like the tossing sea, which cannot rest, whose waves cast up mire and mud” (Isa 57:20).

Schreiner, T. R. (2003). 1, 2 Peter, Jude (Vol. 37, p. 467). Nashville: Broadman & Holman Publishers.

Wandering stars-

The last illustration comes from the realm of space, where the planets reside. The NIV translates “wandering stars,” which is certainly possible, but it is even more likely that wandering planets are intended. To those living in New Testament times the planets strayed off course, not following an ordered course in the heavens. Hence, they were unreliable to guide people.96 The opponents were likened to such in that they had wandered (planētai) from the straight way to the way of evil.

So no we get to v. 14 where Jude is going to hearken all the way back to v. 4. where Jude says the teachers were “long ago designated for this condemnation.” That sounds like he’s referring to a prophecy, but whose?

14 It was also about these that Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord comes with ten thousands of his holy ones, 15 to execute judgment on all and to convict all the ungodly of all their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him.” 16 These are grumblers, malcontents, following their own sinful desires; they are loud-mouthed boasters, showing favoritism to gain advantage.

So the reference is to the words of Enoch. Who was Enoch?

1, 2 Peter, Jude 3. Enoch’s Prophecy (14–16)

Jude returned to a theme introduced in v. 4, namely, that the judgment of the false teachers was prescripted by God. The prophecy of Enoch demonstrates that the opponents were destined for judgment from the beginning. They had no hope of ultimately triumphing. The content of the prophecy comprises vv. 14–15. Enoch predicted long ago that the Lord would come and judge all those who lived ungodly lives. Their ungodliness reveals itself in both their works and their words. Jude used his characteristic “these” (houtoi) in v. 16, explaining that the opponents of his day were the object of Enoch’s prophecy. The sins named in v. 16 reveal that they were the ungodly persons anticipated by Enoch.

The surprising element to most readers is not the content of the prophecy but its source. First Enoch is not considered to be canonical Scripture by any religious group, whether we think of Judaism, Roman Catholicism, the Greek or Russian Orthodox, or Protestantism. It seems puzzling that Jude would cite 1 Enoch, for the quotation suggests to some that Jude believed 1 Enoch was part of inspired Scripture and an inspired Jude almost certainly derived the citation from the book of 1 Enoch, and the latter is clearly pseudepigraphical. 

We do not need to conclude, however, that the entire book is part of the canon of Scripture (rightly Augustine, City of God 15.23). Jude probably cited a part of 1 Enoch that he considered to be a genuine prophecy. Perhaps he referred to Enoch because the adversaries treasured the work, and thereby he used their own ammunition against them. Citing a quotation from another source does not indicate that the entire work is inspired, even if the saying drawn upon is true. For instance, Paul quoted Aratus (Phaenomena 5) in Acts 17:28, and he surely did not intend to teach that the entire work was inspired Scripture. Similarly, he quoted Epimenides in Titus 1:12, without any notion that he accepted the truth of the whole work. Jude simply drew from a part of the work that he considered true. Bauckham rightly says, “It need not imply that he regarded the book as canonical Scripture.

1, 2 Peter, Jude (1) The Prophecy: Judgment on the Ungodly (14–15)

The purpose of the Lord’s coming is explained in this verse. He is coming to judge those who have opposed him and to reprove them (“convict,” NIV) publicly. The “everyone” (pantōn) who will be judged refers only to unbelievers here. Jude emphasized thereby that no unbelieving person would escape the judgment. He will “convict all the ungodly” (pasan psychēn). Another connection to v. 4 exists in that the judgment is due to the “ungodliness” of the opponents. Indeed, Jude used three different terms from the “ungodly” word group in this verse. The false teachers are best described as ungodly. They lived their lives in disregard of God, as if he were not the sovereign and mighty God who deserves praise and honor and thanksgiving.

The judgment is specifically attributed to two matters—the evil works and words of the false teachers. We should note that the judgment includes “all the ungodly acts they have done.” No evil action is exempted; nothing wicked is erased from God’s database. It is the ungodliness of the actions that is featured. Those who have rejected God demonstrate such by the way they live. Second, the judgment also is executed because of the “harsh words” of the ungodly. Once again the text emphasizes that every harsh word will be judged. And their harsh words stem from rebellion against God because they are “spoken against him.” Some parallels to 1 Enoch are instructive. Enoch said to the wicked, “You have not done the commandments of the Lord, but you have transgressed and spoken slanderously grave and harsh words with your impure mouths against his greatness” (1 Enoch 5:4). The parallel to Jude is quite close in the Greek of 1 Enoch 5:4, where the expression sklērous logous (“harsh words”) is used. A similar idea appears in 1 Enoch 101:3, “You utter bold and hard words [megala kai sklēra] against his righteousness.” Similarly, judgment is pronounced against “those who speak with their mouth unbecoming words against the Lord and utter hard words concerning his glory” (1 Enoch 27:2).

 Application to Adversaries (16)

16 The “these” (houtoi) opening v. 16 indicates that Jude’s opponents were those about whom Enoch prophesied. Jude now explained why their judgment was deserved. Verse 15 grounds their judgment on both their ungodly actions and words, while v. 16 emphasizes their ungodly speech. The opponents were like Israel in the wilderness in that they were “grumblers” (gongystai) who complained against the Lord (cf. Exod 16:7–9, 12; 17:3; Num 11:1; 14:23; 16:41; 17:5, 11; Ps 105:25; Sir 46:7). The succeeding word “faultfinders” communicates the same truth.125 The false teachers were not joyous and loving but critical and quick to detect the weaknesses of others. Commentators debate about the object of grumbling.

They pursued pleasure by seeking to fulfill their own desires rather than thinking about how they could strengthen others. The Greek expression used here (lalei hyperonka, “he speaks arrogant things”) is also found in Theodotion’s translation of the Septuagint (Dan 11:36), reflecting Antiochus Epiphanes’ blasphemy against God (lalēsei hyperonka, “he will speak arrogant things”; cf. Dan 7:8, 20). Finally, they indulged in flattery for the sake of “advantage.” The advantage is almost surely financial (cf. v. 11). They spoke smooth things so that people would reward them with the comforts of this life so that they could pursue their own desires. The word “follow” (poreuomai) forms a link to v. 11 and anticipates v. 18. The Greek expression “marveling to the face” (thamazontes prosōpa) stems from a Hebrew idiom “lifting up the face” that occurs in the Old Testament (Gen 19:21; Lev 19:15; Deut 10:17; 28:50; 2 Chr 19:7; Job 13:10; Prov 18:5; 24:23; cf. in Greek, Jas 2:1). The expression denotes showing partiality, which is consistently forbidden in the Old Testament. We cannot be sure that the opponents received bribes from those they were teaching (cf. T. Mos. 5:5) since the text is not clearly parallel to Testament of Moses. We do not know what they said specifically to curry favor with their hearers, although we can imagine they taught what hearers thought was pleasant.

III. CLOSING CHARGE 17-25

A new section commences with v. 17, and it is marked in the text with the term (“beloved”),  The same term “beloved” commences the body opening of the letter in v. 3. his conclusion. Jude has turned from criticizing the opponents to encouraging and exhorting his readers.

Verses 17–23 should be divided into three subsections, which is not surprising given Jude’s penchant for triads. 

First, Jude summoned the readers to remember the predictions of the apostles (vv. 17–19). The apostles predicted that scoffers would arrive and that they would be consumed with their own selfish desires. The church therefore should not be surprised at their intrusion into the congregation but should be prepared to fend off the insidious presence of the interlopers. 

Second, believers should remain in God’s love (vv. 20–21). It is insufficient for believers to attack the false teachers. They must take positive steps to continue in the love of God, or their own love for God will slowly wither away. Love for God cannot thrive when believers devote all their attention to the deficiencies of others. They must continue to grow spiritually themselves. Three participles explain how the believers were to remain in God’s love. They were to build themselves up in the faith, pray in the Holy Spirit, and wait eagerly for the mercy of the Lord Jesus Christ. Jude did not leave his congregation in suspense about how to keep themselves in God’s love. He provided concrete instruction so that they would know how to do so. 

Third, Jude turned to how believers should treat those who were influenced by the false teachers (vv. 22–23). I see Three admonitions in this section. The three main segments of this section, then, focus on three different audiences. First, the readers should pay attention to the prophecies the apostles made about the false teachers (vv. 17–19). Second, the readers must not neglect their own spiritual growth but concentrate on how to preserve their own love for God (vv. 20–21). Third, the readers must show mercy to those affected by the false teachers, helping as many as possible to escape from imminent danger.

1. Remember the Apostolic Predictions (17–19)

(1) The Apostolic Word (17–18)

17 But you must remember, beloved, the predictions of the apostles of our Lord Jesus Christ. 18 They[f] said to you, “In the last time there will be scoffers, following their own ungodly passions.”

As stated above, a new section commences with the words “beloved” (agapētoi) and the emphatic “you” (hymeis) of v. 17. Jude called on his readers to remember the predictions of the apostles, for they anticipated that scoffers would arrive in the last days and that these mockers would pursue their desires for ungodly actions. Jude’s preference for the term “these” (houtoi) appears in v. 19, and Jude showed, as he did in v. 16 with the prophecy of Enoch, that the prophecy of the apostles was directed against the present opponents. In other words, the end-time prophecy was fulfilled currently, in the very lives of Jude’s congregation. 

17 The term “beloved” signals that believers are specially objects of God’s love. The NIV’s “dear friends” does not convey adequately the reference to God’s love in the term. What the readers must do is “remember” the words that the apostles previously spoke to them. Remembering in the Scriptures does not involve mere mental recollection, as when we remember a person’s name that we had temporarily forgotten. Remembering means that one takes to heart the words spoken, so that they are imprinted upon one’s life (cf. v. 5). The prophecies Jude referred to are those of the apostles. By apostles he did not refer to missionaries or messengers, though the term can bear that meaning (Rom 16:7; 2 Cor 8:23; Phil 2:25). Rather, Jude had in mind those who served as the foundation of the church (Eph 2:20), the authoritative interpreters and witnesses of the gospel (cf. 1 Cor 15:1–11). In this group belong the twelve, the apostle Paul, and perhaps Barnabas (Acts 14:4) and James, the brother of Jesus (Acts 12:17; 15:13; 21:18; Gal 1:19; 2:9; 1 Cor 15:7). Here Jude’s words are closely matched by 2 Pet 3:2. Peter directed attention to those who denied the second coming of Jesus Christ, but Jude’s warning is more general. The apostles anticipated mockers who would live to carry out their own desires.

18 Indeed, Jude conceived of the apostles’ words as directed to his hearers, and not as intended for some far off generation, for he said their admonitions were “said to you” (hymin, italics mine). The reference to “the last times” does not contradict the fact that the prophecies were directed to Jude’s readers. New Testament Christians believed that the last days had dawned with the coming of our Lord Jesus Christ and with his death and resurrection. The author of Hebrews could say, therefore, that “in these last days” God “has spoken to us by his Son” (Heb 1:2; cf. Acts 2:17; 1 Pet 1:20), indicating that the last days had arrived. Similarly, in both 1 Tim 4:1 and 2 Tim 3:1 the entrance of false teachers is located “in later times” and “in the last days” respectively. In both cases Paul understood these predictions to be fulfilled in the false teaching troubling the Ephesian church. A connection is likely drawn here to v. 4, where Jude implied that the arrival and judgment of the intruders was prescripted. We have seen that the Old Testament prophesied such false teachers, and now Jude said that the apostles anticipated their coming as well.

(2) Application to Adversaries (19)

19 It is these who cause divisions, worldly people, devoid of the Spirit.

19 Jude now connected the prophecy of the apostles to his own readers with the term “these” (houtoi). The opponents in the readers’ church were predicted by the apostles. Jude was not suggesting that the apostles were only thinking of one particular church. The apostles prophesied that the church in general would experience the entrance of false teachers. Once again we see another triad in Jude’s description of the opponents. 

First, the opponents were those “who divide you.” This could mean that the intruders made distinctions between people. Some they classified as spiritual and some as unspiritual. 

Second, the opponents “follow mere natural instincts.” The NRSV translates the term psychikoi as “worldly people.” 

Third, what Jude meant by this is best explained by the next phrase; they “do not have the Spirit.” To be “natural” means that one does not have the Holy Spirit. We know from Rom 8:9 that the presence of the Spirit is the mark of a Christian. Those who lack the Holy Spirit do not belong to God. Therefore, Jude excluded the opponents from the Christian community. They were “worldly people,” not spiritual people, and they were not genuine Christians since they did not have the Holy Spirit. Believers, on the other hand, “pray in the Holy Spirit” (v. 20). Jude’s words here remind us of Paul, who said that the “natural person” (psychikos) does not welcome the things of the Spirit, precisely because he lacks the Holy Spirit (1 Cor 2:14). Similarly, James said the wisdom of the world is “earthly, unspiritual [psychikē], of the devil” (Jas 3:15). The opponents in Jude fall into the same category. They caused divisions because they did not belong to God at all, because they lacked the Holy Spirit.

The readers should not have been surprised by the intrusion of the opponents. The apostles foresaw that it would happen. Foreseeing their arrival should strengthen the faith of the church since it confirms the truth of the faith that was once and for all given to them (v. 3). No false teaching, no threat from the outside can be considered a genuine threat to the truth since it has all been foreseen and predicted. God never promised that the church would progress in the world without enemies from within. People are apt to think that blessing from God would mean that the people of God exist in a blissful state with no conflict. On the contrary, the apostles foretold that opponents would come, and now they had arrived. They were evident by their words and their works. It should be clear to all, therefore, that they were not part of the people of God. The church should recognize them, reject their teaching, and reach out to those wavering under their influence.

2. Keep Yourselves in God’s Love (20–21)

20 But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, 21 keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life.

The exhortation to believers continues in these verses, Jude recognized that his readers would not continue to be devoted to the faith if they concentrated only on resisting the opponents, as important as that was. The readers must also grow in the Christian faith themselves and keep themselves in the sphere of God’s love. 

Most commentators see four independent commands in these verses. 

“build yourself up in the faith,” 

“Pray in the spirit,” 

Keep yourselves in the love of God,” 

and waiting for the mercy of Jesus

20 Unpack it. First, believers continue in God’s love by building themselves up “in your most holy faith.” The foundation in this instance is “your most holy faith.” Believers are to build on the faith’s foundation in order to preserve themselves in God’s love.

The metaphor of building on the foundation is used elsewhere in the New Testament. Paul said that the only foundation for the church is Jesus Christ, and people must build on that foundation rightly to receive a reward (1 Cor 3:10–15). The foundation upon which the church is built in Eph 2:20 is the apostles and prophets, with Christ Jesus being the cornerstone. Peter described believers as living stones that are being built up into a spiritual house (1 Pet 2:5). What Jude said here does not contradict Paul but represents a fresh use of the metaphor. The “most holy faith” upon which the church is built is the gospel of Jesus Christ, and this faith has Jesus Christ as its center. by continuing to grow in their understanding of the gospel, the teachings that were handed down to them at their conversion. Jude did not think that growth occurred mystically or mysteriously. Instead, believers experience God’s love as their understanding of the faith increases. Affection for God increases not through bypassing the mind but by means of it.

The second means by which believers can remain in God’s love is by praying “in the Holy Spirit.” the prayer in the Spirit is the ordinary prayer that should be part of the of the Christian life.19 A striking parallel is found in Eph 6:18, “And pray in the Spirit on all occasions with all kinds of prayers and requests.” Believers cannot keep themselves in God’s love without depending on him by petitioning him in prayer. Love for God cannot be sustained without a relationship with him, and such a relationship is nurtured by prayer.

21 The central command of the two verses now appears: “Keep yourselves in God’s love” (v. 21). Was Jude exhorting believers to maintain their love for God,  Or was he saying that they should keep themselves in the place where they experience God’s love for them? Our love for God depends upon his love for us. Hence, the two cannot and should not be rigidly separated.

 They must keep themselves in God’s love to avoid apostasy, so as not to be corrupted by the opponents. We have already seen that being preserved in God’s love will only be a reality if believers continue to grow in their understanding of the Christian faith and if they regularly pray.

The third means of remaining in God’s love is explicated with the last participle, waiting (prosdechomenoi) “for the mercy of our Lord Jesus Christ.” The word “waiting” is eschatological, focusing on the coming of the Lord. Jude conceived of eternal life here, then, as something that will be received on the last day, as something that believers will possess at the coming of the Lord.

Referring to Christ’s mercy is unusual in the New Testament. Why did Jude speak here of mercy? Probably because he thought of believers as needing mercy (not justice) on the last day when they meet Jesus Christ (cf. Matt 5:7; 2 Tim 1:18). We have an indication here that grace is the basis upon which believers receive eternal life. Jude clearly taught that believers must remain in God’s love until the end and avoid apostasy.Those who take their eyes off their future hope will find that their love for God is slowly evaporating, and it will be evident that their real love is for the present evil age.

3. Show Mercy to Those Affected by the Opponents (22–23)

22 And have mercy on those who doubt;23 save others by snatching them out of the fire; to others show mercy with fear, hating even the garment[g] stained by the flesh.

In vv. 17–19 Jude reminded his readers that the apostles predicted the opponents would arrive. Their presence did not constitute a surprise nor, ultimately, a threat to the faith once for all handed down to the saints. Then in vv. 20–21 he gave positive exhortations to believers. They must not think the faith will be preserved simply by attacking the false teachers and revealing their errors. The readers must be attentive to their own relationship with God. They must remain in God’s love by growing in their understanding of the faith, by praying fervently in the Holy Spirit, and by waiting eagerly for Jesus to return and to grant them his mercy. 

We come to the third stage of the argument in vv. 22–23. Verses 17–19 focus on the opponents; and vv. 20–21, on the readers. Now Jude explained to the readers how they should respond to those who had been affected by the false teachers and perhaps even how they should treat the false teachers themselves. 

The exhortation is threefold. First, those who were wavering under the influence of the false teachers should not be rejected or ignored. By showing mercy to them, as they struggle with doubts, such people could be reclaimed. 

Second, others were close to being captured by the teaching and behavior of the opponents. Believers must not give up on them. Their lives could still be salvaged, and they could be snatched from the fire that threatened to destroy them. 

Third, others had already been defiled by the false teachers. Perhaps Jude even spoke here about the false teachers themselves, although this seems less likely. Probably Jude spoke of those who had fallen into the libertinism of the false teachers. Even in this case mercy should still be extended. But the readers should be extremely careful, avoiding the danger of being stained by the sin of these opponents.32

22 Jude’s preference for threes manifests again as he gave three exhortations to his readers. He began by saying “have mercy on some who are wavering” . Jude began with those who were least affected by the intruders. They were affected to the extent that they were beginning to doubt whether the opponents were correct or whether the faith they received at the inception of their Christian life was normative (v. 3). It is tempting to dismiss those struggling with doubts, to lose patience with them and move on to something else. Jude encouraged those who were strong to show mercy and kindness to those wavering with doubts, to reclaim them with gentleness (cf. 2 Tim 2:25).

23 Others in the church were in even greater danger. They had fallen under the spell of the intruders to a significant extent. Perhaps they had begun to embrace some of the latter’s theology and were beginning to live in an antinomian manner. The “fire” here refers to future judgment in hell (cf. v. 7; cf. Matt 3:10, 12; 5:22; 2 Thess 1:8; Heb 10:27; Rev 20:14–15). Jude did not say, then, that the opponents were already in the fire. They were to be snatched from the fire that would consume them unless they repented. 

Jude exhorted the readers to play a similar role in the lives of those influenced by the opponents. The NRSV catches the emphasis of the Greek better than the NIV. The readers are to “save others by snatching them out of the fire” (italics mine). The main verb is “save,” and the participle “snatching” depicts how they are to save those entranced by the opponents. The image suggests that some have nearly been seduced by the false teachers. And yet there is still hope that they can be reclaimed, rescued from the judgment to come and restored to a right relationship with God.

Still another group of people are even more influenced by the false teachers, or perhaps Jude included some of the opponents in this category. Believers should “show mercy” even to those deeply ensnared in sin. They were not to despise them or abhor those so defiled by sin. And yet their mercy should be mingled with fear and hatred, knowing that sin had stained and defiled these people in a remarkable way.

 Some commentators think the fear here refers to the fear of God instead of the fear of contamination. But contamination seems to be more fitting since Jude proceeded to speak of detesting even the garment defiled by the flesh.39 If one gets too close, even the clothing will defile those attempting to show mercy. 

The Hebrew word for “filthy” is the word for excrement (Deut 23:14; 2 Kgs 18:27; Prov 30:12; Isa 36:12; Ezek 4:12), and it may be that Jude drew a connection between such excrement and the stained tunic (chitōn), which was the inner garment. Such a picture shocks the readers with how polluting and corrupting sin is. Believers are to beware lest their mercy is transposed into acceptance, and they themselves become defiled by the sin of those they are trying to help. 

The text constructs a nice balance between showing love and mercy and maintaining standards of purity and righteousness. Showing love for the sinner does not exclude an intense hatred for the corruption brought about by sin. Furthermore, believers need to beware of getting too entangled with some who sin, lest the sinner influence them rather than vice versa.

4. Doxology (24–25)

24 Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, 25 to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time[h] and now and forever. Amen.

Many letters close with a benediction but Jude concludes with a doxology, which is fitting for a sermon or in a liturgical setting. The doxology reminds the readers of the heart and soul of the Christian life. All glory and majesty and power belong to God. He will be praised forever and ever by believers in Jesus Christ. In particular, Jude reminded his readers that God is able and willing to keep them from succumbing to apostasy. The false teachers threatened, but those who truly belong to the Lord will not capitulate. They will continue to be faithful until the end. Their faithfulness until the end, however, is not due to their own nobility or inner strength. It is God himself who keeps his own from falling away. He grants the ability to stand before God blameless and joyful on the last day.

24 The doxology in Jude follows a form that is common in other New Testament doxologies.

 (1) God, the person who deserves the praise, is addressed (Rom 16:25; Eph 3:20; 2 Pet 3:18); 

(2) glory and honor are ascribed to God (Rom 16:27; Eph 3:21; 2 Pet 3:18); 

(3) the endless duration of God’s praise is featured (Rom 16:27; Eph 3:21; 2 Pet 3:18); and 

(4) a concluding “amen” is incorporated (Rom 16:27; Eph 3:21; 2 Pet 3:18). Jude shared all four of these elements, indicating that we have a common liturgical form here. 

When Jude spoke of God’s ability to keep believers from falling, he did not merely mean that believers might be kept from falling. The idea is that God will keep them from falling by his grace. The word for “keep” (phylaxai) is not the same term that has been used earlier in the letter (cf. tēreō, vv. 1, 6, 13, 21), but the concept is the same. The promise that God will preserve believers from apostasy does not cancel out the exhortation of v. 21, “keep yourselves in God’s love.” Ultimately, however, believers obey this admonition because God will strengthen them to do so. He gives us the grace so that we desire to keep ourselves in God’s love.

The preservation from “stumbling” (aptaistous) does not refer to sinlessness in this context. The verb “stumble” (ptaiō) does have that sense in James (2:10; 3:1). In Rom 11:11, however, the verb “stumble” refers to whether the Jews have stumbled irrevocably, so that they will be lost forever. Paul answered that question with an emphatic no! Peter used the verbal form of this word in reference to apostasy in 2 Pet 1:10. And that is how Jude used the adjective here. 

God does not promise that true believers will never sin. He promises that he will preserve us from committing apostasy, from abandoning the faith once and for all. That this is what Jude meant is confirmed by the next clause, “to present you before his glorious presence without fault.” Literally the term is “make you stand” (stēsai, NRSV) instead of “to present.” Elsewhere in the New Testament the term “stand” refers to eschatological vindication at God’s throne on the last day (Rom 14:4; 1 Cor 10:12; cf. Eph 6:11, 13, 14). What Jude said is that God is the one who will keep believers from committing apostasy so that they will be able to stand before God “with great joy” on the day of the Lord. Believers experience joy, and their joy brings honor to God as their patron and protector on the last day.

On the day of the Lord believers will be “without fault” (amōmous), which is translated by the NRSV as “without blemish.” The term “without blemish” is used of Old Testament sacrifices (Exod 29:1, 38; Lev 1:3, 10; 3:1, 6; 4:3; Num 6:14; Ezek 43:22–23, 25), of Jesus as a perfect sacrifice (Heb 9:14; 1 Pet 1:19), and of believers on the day of judgment (Eph 1:4; 5:27; Col 1:22). Jude used the term in the latter sense and with the same meaning. He was not suggesting that believers will in any sense be perfect in this life. The Lord will make his own, who have not abandoned him, blameless on the last day. God will complete his saving work on that day.

25 The one who is able to keep believers from falling is identified as “the only God our Savior” here. 

Glory, majesty, power, and authority always belong to God for all of history. “Glory” signifies the honor, resplendence, and beauty that is ascribed to God for his saving work. Neyrey says that glory “refers to the public reputation or fame of someone.”52 And he emphasizes that such glory must be “publicly expressed and acclaimed.” Since God does the protecting, saving, and preserving, he receives all the glory, acclamation, and praise. “Majesty” denotes his greatness and how worthy he is of honor given his exalted position. “Power” and “authority” are terms that are rather close in meaning. They indicate that God is sovereign and in control. The direction of all things is in his hand (1 Tim 6:16; Rev 4:11; 5:13; 19:1). Glory, majesty, power, and authority have always belonged to God, before the world began and will be his forever and ever. This is not a prayer, which would be rendered by the term “may be,” but a fact, and so the fitting verb is “are.” Because of who God is and what he has done, the praise and power are his forever. Readers rest secure in this truth, and Jude did as well, signifying it by saying “Amen.”