INTRODUCTION TO JUDE

The subject of this epistle is apostasy. Apostasy is shown to be wilful return to ungodliness. Two classes are dealt with: those who "kept not," and are therefore "kept"; and those who "keep themselves," and are "kept from stumbling."

—G. Campbell Morgan

I. Author

A. Jude

1. Bond servant of Jesus Christ

doúlos; gen. doúlou, masc. noun. A slave, one who is in a permanent relation of servitude to another, his will being altogether consumed in the will of the other (Matt. 8:9; 20:27; 24:45, 46). Generally one serving, bound to serve, in bondage (Rom. 6:16, 17).

Metaphorically spoken of voluntary service, a servant, implying obedience, devotion (John 15:15; Rom. 6:16).

2. Brother of James

Why did Jude not describe himself as the half-brother of the Jesus?

“For not even His brothers believed in Him” (John 7:5).

“They all were continually united in prayer, along with the women, including Mary the mother of Jesus, and his brothers” (Acts 1:14).

II. AUDIENCE

Either Jewish Christians, Gentile Christians, or Jewish and Gentile Christians

A. Called

This is a universal call—all may be saved, but only those who respond to the call are saved!

B. Loved by God (not sanctified)

How we need to be reminded that God does indeed love us!

C. Kept for Jesus Christ

What a great word—kept! We are eternally secure in Jesus Christ!

III. GREETINGS

Jude reminded his readers that the God who set his love upon them called them to faith and that Jesus Christ would preserve them to the end.

Schreiner, T. R. (2003). 1, 2 Peter, Jude (Vol. 37, p. 427). Broadman & Holman Publishers.

A. Multiplied

1. Mercy-look up

“let us approach the throne of grace with boldness, so that we may receive mercy and find grace to help us in time of need” (Hebrews 4:16).

2. Peace-look within

Characteristic of the NT is the view of peace as the present possession of the believer. In a single case it is used by Paul of that future blessedness which is to be expected by the righteous and the Parousía or Second Coming (Rom. 2:10), but in general it denotes the state of the Christian in this present life.

It is so used by Jesus in His farewell promise, "My peace I give unto you" (John 14:27). It is thus represented by Paul (Rom. 5:1; 8:6; 15:13; 2 Thess. 3:16; Col. 3:15), in which case peace acquires the technical meaning of the tranquil state of a soul assured of its salvation through Christ, fearing nothing from God and consequently content with its earthly lot, whatever it is.

This is the direct result of redemption by Christ (Eph. 2:15, 17) and consists primarily of a state of conscious reconciliation with God (Rom. 5:1), although it is often used in a broader sense to denote all the blessings which accompany and flow from that reconciliation (Rom. 1:7; 1 Cor. 1:3; 2Thess.3:16).

“Peace I leave with you. My peace I give to you. I do not give to you as the world gives. Don’t let your heart be troubled or fearful” (John 14:27).

3. Love-look out

Agape love born out of the heart of God.

“God’s love was revealed among us in this way: God sent His one and only Son into the world so that we might live through Him. 10) Love consists in this: not that we loved God, but that He loved us and sent His Son to be the atoning sacrifice for our sins” (1 John 4:9-10).

CONCLUSION

Someone has said that if the book Acts is called “The Acts of the Apostles”, then the book of Jude can be called “The Acts of the Apostates.” Jude is dealing with the problem of Apostasy. What is apostasy? Apostasy is a turning away from the faith. Jude, through his letter that we know as the book of Jude, gives a scathing rebuke to apostates/apostasy.

There was a preacher on Oprah some time ago, who was discussing the issue of same-sex marriage. He took the position that same-sex marriage is one of God’s wonderful gifts. In the segment he said people are going to have to come up with more evidence than some dusty letters that are two-thousand years old. In other words, he is claiming that Scripture is not relevant for this day. Simply stated, this so-called preacher is an apostate.

One of the most vexing issues when interpreting Jude and 2 Peter is how to explain the relationship between them. In a number of verses the two letters have remarkable parallels. The parallels would be even clearer if cited in Greek, but in this commentary I will cite the NIV for the sake of the English reader.