Jude 1

Hendriksen

‹ Chapter 0 Jude — All Chapters Chapter 2 ›

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 7 2 8 0 0 I. Greeting) 1 2) 1 Jude, a servant of Jesus Christ and a brother of James,) To those who have been called, who are loved by God the Father and kept by Jesus Christ:) 2 Mercy, peace and love be yours in abundance.) ) Like the other New Testament writers who have composed epistles, Jude first mentions his name. This was a customary procedure, as is evident from recorded letters in Acts (see 15:23; 23:26). Paul, Peter, and James also adhere to this practice. John, however, is the exception; he modestly refrains from calling attention to himself in his three epistles.) 1 1 2 8 0 “tw://bible.?id=59.1.1|AUTODETECT|” Jude s greeting differs from that of the apostles because Jude cannot claim apostleship. He introduces himself as a servant of Jesus Christ. As a further self-designation he says that he is a brother of James, who also identifies himself as a servant of God and of the Lord Jesus Christ 7 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” James 1:1) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0

Jude, a servant of Jesus Christ and a brother of James,) To those who have been called, who are loved by God the Father and kept by Jesus Christ.) a. Name) 1 1 2 8 0 “tw://bible.?id=40.1.2-40.1.3|AUTODETECT|” Jude was a common name. It was first borne by Judah, the son of Jacob and head of the tribe of Judah. The tribal head Judah is listed in Jesus genealogy 7 1 -1 9 0 “tw://bible.?id=40.1.2-40.1.3|AUTODETECT|” Matt. 1:2 3) 1 1 -1 9 0 “tw://bible.?id=42.3.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.33|AUTODETECT|” Luke 3:33) 1 1 -1 9 0 “tw://bible.?id=40.2.6|AUTODETECT|” ); references to the name and the land of his tribe occur frequently 7 1 -1 9 0 “tw://bible.?id=40.2.6|AUTODETECT|” Matt. 2:6) 1 1 -1 9 0 “tw://bible.?id=42.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.4|AUTODETECT|” Luke 2:4) 1 1 -1 9 0 “tw://bible.?id=58.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.14|AUTODETECT|” Heb. 7:14) 1 1 -1 9 0 “tw://bible.?id=66.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.5|AUTODETECT|” Rev. 5:5) 1 1 -1 9 0 “tw://bible.?id=66.7.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.5|AUTODETECT|” 7:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The designation Jude is the English variant of Judas, In English we distinguish Jude, the writer of the epistle, from Judas Iscariot, who betrayed Jesus. However, other persons mentioned in the New Testament have the name Judas:) 1 1 2 8 0 “tw://bible.*?id=42.6.16|AUTODETECT|”
Judas, the son of James 7 1 -1 9 0 “tw://bible.?id=42.6.16|AUTODETECT|” Luke 6:16) 1 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 1 1 -1 9 0 “tw://bible.?id=40.10.3|AUTODETECT|” ). He was one of the twelve disciples. He is also known as Thaddeus 7 1 -1 9 0 “tw://bible.?id=40.10.3|AUTODETECT|” Matt. 10:3) 1 1 -1 9 0 “tw://bible.?id=41.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.18|AUTODETECT|” Mark 3:18) 1 1 -1 9 0 “tw://bible.?id=43.14.22|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=43.14.22|AUTODETECT|” John 14:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.5.37|AUTODETECT|”
Judas the Galilean 7 1 -1 9 0 “tw://bible.?id=44.5.37|AUTODETECT|” Acts 5:37) 1 1 -1 9 0 0 ). He was a revolutionary who was killed because of his subversive activities.) 1 1 2 8 0 “tw://bible.?id=44.15.22|AUTODETECT|”
Judas Barsabbas, who was present at the Jerusalem Council and served as letter carrier to the Gentile churches 7 1 -1 9 0 “tw://bible.?id=44.15.22|AUTODETECT|” Acts 15:22) 1 1 -1 9 0 “tw://bible.?id=44.15.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.15.27|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=44.15.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.15.32|AUTODETECT|”
1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.*?id=42.3.33|AUTODETECT|”

Judas, an ancestor of Jesus 7 1 -1 9 0 “tw://bible.?id=42.3.33|AUTODETECT|” Luke 3:33) 1 1 -1 9 0 0 ; see also v. 30).) 1 1 2 8 0 “tw://bible.?id=40.13.55|AUTODETECT|”
Judas, the brother of James and the (half) brother of Jesus 7 1 -1 9 0 “tw://bible.?id=40.13.55|AUTODETECT|” Matt. 13:55) 1 1 -1 9 0 “tw://bible.?id=41.6.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.3|AUTODETECT|” Mark 6:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 From the self-identification of Judas as the brother of James we conclude that Jude, the (half) brother of Jesus, is the author who wrote the epistle. Notice that he does not call himself an apostle. Were that the case, we would know that the writer was Judas, the son of James. Instead, in his epistle the author separates himself from the apostles when he writes, Remember what the apostles of our Lord Jesus Christ foretold (v. 17).) 1 1 2 8 0 “tw://bible.?id=45.1.1|AUTODETECT|” Next, the author identifies himself as the brother of James. Usually a person would mention the name of his father, not his brother. But James had gained preeminence as the leader of the church in Jerusalem and was recognized as the author of an epistle. Both James and Jude introduce themselves not as apostles but as servants of Jesus Christ. Although apostles used the term servant to describe their relationship to Jesus and the church, the term itself is not the equivalent of apostle 7 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 1 1 -1 9 0 “tw://bible.?id=61.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.1|AUTODETECT|” II Peter 1:1) 1 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” ). Furthermore, James and Jude refrain from calling themselves Jesus brothers 7 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” James 1:1) 1 1 -1 9 0 “tw://bible.?id=40.12.46-40.12.50|AUTODETECT|” ; v. 1). We assume that they do not wish to use their familial relationship to Jesus as a means to gain recognition. For that reason, both James and Jude place themselves on the same level as all other believers. They refer to themselves as servants of Jesus Christ. By their use of this term they indicate that their physical kinship to Jesus does not provide them special privileges 7 1 -1 9 0 “tw://bible.?id=40.12.46-40.12.50|AUTODETECT|” Matt. 12:46 50) 1 1 -1 9 0 0 ). With all believers, they recognize Jesus as their Lord and Master.) 1 1 2 8 0 0 But who is James? Jude mentions that James is his brother, but he fails to identify him. In the New Testament, five persons are known as James:) 1 1 2 8 0 “tw://bible.?id=40.10.2|AUTODETECT|”
James the son of Zebedee 7 1 -1 9 0 “tw://bible.?id=40.10.2|AUTODETECT|” Matt. 10:2) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=40.10.3|AUTODETECT|”
James the son of Alphaeus 7 1 -1 9 0 “tw://bible.?id=40.10.3|AUTODETECT|” Matt. 10:3) 1 1 -1 9 0 0 );��1��) 1 1 2 8 0 “tw://bible.?id=41.15.40|AUTODETECT|”
James the younger 7 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” Mark 15:40) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=42.6.16|AUTODETECT|”
James the father of Judas 7 1 -1 9 0 “tw://bible.?id=42.6.16|AUTODETECT|” Luke 6:16) 1 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=40.13.55|AUTODETECT|”
James the (half) brother of the Lord 7 1 -1 9 0 “tw://bible.?id=40.13.55|AUTODETECT|” Matt. 13:55) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.13.55|AUTODETECT|” Of these five, the last one mentioned is the most likely person to be the brother of Jude. The Gospels tell us that among the sons of Joseph and Mary were James and Jude, the brothers of the Lord 7 1 -1 9 0 “tw://bible.?id=40.13.55|AUTODETECT|” Matt. 13:55) 1 1 -1 9 0 “tw://bible.?id=41.6.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=41.6.3|AUTODETECT|” Mark 6:3) 1 1 -1 9 0 0 ). The other persons in the list cannot claim this distinction. Further corroboration comes from a second-century Jewish-Christian historian named Hegesippus. He relates that grandsons of Jude were summoned before Emperor Domitian.��2�� This summons presumably took place in a.d. 96. When the emperor saw their calloused hands and learned of their meager income, he despised them as inferior people and dismissed them.) 1 5 2 8 0 0 b. Address) Jude writes his epistle to people who have been called and who are loved and kept. Already at the outset of his letter, the writer shows a fondness for expressing his thoughts in three parts. Throughout his work he develops this threefold scheme (e.g., see v. 2, mercy, peace, love).) To those who have been called. Jude fails to mention the epistle s place of destination. In his letter Jude provides no evidence that he functions as a spiritual father to a specific group of people.

Nevertheless, he writes to Christians who need counsel and encouragement to oppose the doctrines of false teachers. Jude first describes the spiritual gifts the believers have received. They have been called by God to be his people. That is, those who have been called are Christians. They have left the world of sin and have entered the light of life.��3��) Who are loved by God the Father. ��4�� Jude uses language that is similar to Paul s letter to the Romans: You & who are called to belong to Jesus Christ. To all in Rome who are loved by God (1:6 7).

When God calls sinners to himself through Jesus Christ, he as their Father expresses his love to them. He welcomes sinners into the family of believers and the household of God. Through Christ, then, believers experience the continual love of God the Father.) Many translators prefer the reading beloved in God the Father in place of loved by God the Father. ��5�� The difference in these two translations is not irreconcilable. Believers are living in the sphere of God s love, and consequently are loved by God. The clause loved by God relates to the environment in which God is actively loving his people. God, then, grants his love to his people and at the same time provides for them the sphere in which he expresses his love.��6��) 1 1 2 8 0 “tw://bible.?id=43.17.12|AUTODETECT|” And kept by Jesus Christ. These words echo the prayer of Jesus concerning his disciples: While I was with them, I protected them and kept them safe by that name you gave me 7 1 -1 9 0 “tw://bible.?id=43.17.12|AUTODETECT|” John 17:12) 1 1 -1 9 0 “tw://bible.?id=43.17.15|AUTODETECT|” ). Jesus protects his followers from the evil one. Although the previously mentioned clause is a faithful translation, another version has the reading kept for Jesus Christ. This version places the emphasis not on Jesus constant watchfulness over the believers, but on the believers being kept by God for the day of Jesus Christ. The Father protects the followers of Jesus from the attacks of Satan 7 1 -1 9 0 “tw://bible.?id=43.17.15|AUTODETECT|” John 17:15) 1 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” ) and keeps them whole and complete at the coming of Jesus Christ 7 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” I Thess. 5:23) 1 1 -1 9 0 0 ). We conclude that scriptural support for both translations is strong, for these two strands of teaching were current in the early church. Furthermore, the writers of the New Testament epistles often do not carefully differentiate between the work of the Father and the work of the Son.) 1 5 2 8 0 0 2. Mercy, peace and love be yours in abundance.) Note the following observations:) a. Translation) Many translators give the reader a paraphrase of the text. They do so because the literal translation is difficult to comprehend and explain. The exact translation is, May mercy and peace and love be multiplied to you (NASB). Since the idea of multiplying abstract qualities is difficult to grasp, translators express Jude s wish in terms of increasing the attributes of mercy, love, and peace.) b. Parallels) 1 1 2 8 0 “tw://bible.?id=60.1.2|AUTODETECT|” In his two epistles Peter has an apostolic greeting that features the same ending: Grace and peace be yours in abundance 7 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” I Peter 1:2) 1 1 -1 9 0 “tw://bible.?id=61.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.2|AUTODETECT|” II Peter 1:2) 1 1 -1 9 0 “tw://bible.?id=54.1.2|AUTODETECT|” ). Peter, however, follows the conventional norm of greeting someone with the words grace and peace.��7�� The greeting grace, mercy and peace was customary, too 7 1 -1 9 0 “tw://bible.?id=54.1.2|AUTODETECT|” I Tim. 1:2) 1 1 -1 9 0 “tw://bible.?id=55.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.2|AUTODETECT|” II Tim. 1:2) 1 1 -1 9 0 “tw://bible.?id=63.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=63.1.3|AUTODETECT|” II John 3) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 What is mercy? Here is one of many definitions: From a theological perspective the characteristic of mercy is rooted in God and experienced in relation to God, from whom it may be acquired as a Christian virtue and exercised in relation to fellow human beings. ��8��) c. Results) God reaches out to sinners in their misery and grants them his blessings. He extends his mercy to evildoers by demonstrating tolerance even when justice demands punishment. In response the offender who receives mercy expresses gratitude to God for his kindness and compassion.) When God grants mercy or when man shows mercy to his neighbor, peace results. Peace is the restoration of broken relationships.

And the blessing of peace culminates in spiritual and material prosperity. Peace means an absence of tensions prevalent in periods of conflict. Peace, in turn, results in love. That is, God expresses his love to man and man seeks to love God and his neighbor, according to the law.) ) Practical Considerations in 2) 1 1 2 8 0 “tw://bible.*?id=65.1.2|AUTODETECT|”
I remember my elementary-school days when my classmates and I had to learn the times tables. By constant repetition, the teacher taught us to multiply numbers until we mastered these tables. Later in life, I saw the same concept applied in ) 7 1 -1 9 0 “tw://bible.*?id=65.1.2|AUTODETECT|”
Jude 2) 1 1 -1 9 0 0: May mercy, peace and love be multiplied to you. I noticed that the writer did not say we must multiply mercy, but that it may be multiplied. Jude expresses a wish and implies that God is the one who multiplies mercy, peace, and love for us.) 1 18 2 8 0 0 I began to see that mercy is given to us and multiplied as we approach the throne of God and plead for remission of our sins. The more we come to God with our sins, the more God grants us the gifts of mercy, peace, and love.) Jude could have written, May mercy, peace, and love be added to you. But by using the word multiplied, he indicates that God s gifts are doubled, tripled, and even quadrupled. The one gift flows into the other, because mercy leads to peace and peace results in love.) I understood that when God grants us the gifts of mercy, peace, and love, we become multiplication signs. In fact, we are God s multiplication signs when we receive these gifts from God and extend them to our fellow man.) My thoughts drifted back to my school days in math class. I remember that it was easy for me to learn the rules for addition:) 2 + 2 = 4) 4 + 4 = 8) 8 + 8 = 16) 16 + 16 = 32) However, multiplying numbers was a different story:) 2 x 2 = 4) 4 x 4 = 16) 16 x 16 = 256) 256 � 256 = 65,536) These multiplied numbers are actually mind-boggling.

In the same way, when God applies the principle of multiplication to his gifts of mercy, peace, and love, we are unable to comprehend the results. God does not expect us to understand this truth in mathematical terms. He wants us to pray, May mercy, peace, and love be multiplied to you. ) ) Greek Words, Phrases, and Constructions in 1 2) Verse 1) � �� the preposition with the noun in the dative case is a dative of sphere.��9�� The position of �, if it is intended to go with 8�� as well as with �� , is extraordinary. ��10��) 1 1 2 8 0 “tw://bible.?id=46.1.2|AUTODETECT|” �� this is the perfect passive participle from the verb �� (I love). The perfect tense describes continuous activity. A number of manuscripts have a variant reading, !��, from the verb �� (I make holy). The latter reading, which is modeled upon ) 7 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” 1 Cor. 1.2) 1 1 -1 9 0 0 , was introduced by copyists in order to avoid the difficult and unusual combination � �� v ��. ��11��) 1 14 2 8 0 0 Verse 2) �� here is one of the few New Testament verbs in the optative mood. The form is the aorist passive optative of the verb �� (I multiply). The passive implies that God is the agent, the aorist is constative, and the optative expresses a wish.) ) II. Purpose for Writing) 3 4) 3 Dear friends, although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints. 4 For certain men whose condemnation was written about long ago have secretly slipped in among you. They are godless men, who change the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord.) ) In a few words Jude reveals the reason for the composition of his letter: first, he wants to encourage the readers to affirm their faith; next, he alerts them to the danger of immoral people who have slipped in among them; and last, he opens the eyes of the believers to the life and doctrine of their opponents.) 3. Dear friends, although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints.) Observe these points:) a.

Love) Jude addresses his readers with a common greeting of that day: dear friends (also see vv. 17, 20). Literally translated the term means beloved. He puts this greeting in the context of the address ( to those & who are loved by God, v. 1) and the blessing ( mercy, peace and love be yours in abundance, v. 2).) As a pastor, Jude clearly distinguishes between the recipients of his letter and the false teachers. He expresses his love to the readers, but also tells them to be aware of the pernicious teachings of these heretics. The term beloved demonstrates his affection for the members of the Christian church, who through Jesus Christ experience the love of God the Father.) b. Salvation) 1 1 2 8 0 “tw://bible.*?id=56.1.4|AUTODETECT|” Because of his pastoral love, Jude composes his letter and writes, Although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith. Jude indicates that circumstances caused him to change the content of the letter he was planning to write. We have only a few words about the content of this intended epistle: the salvation we share. We do well not to speculate what Jude would have written. But what does he mean by the phrase we share? The letter itself is too brief to provide any evidence that Jude is addressing both Jewish and Gentile Christians.

If we lack support for making a distinction between Christians of Jewish and Gentile backgrounds, we have to look at the purpose of Jude s epistle for an answer to this question. Writing his letter to strengthen the believers in their faith, Jude refers to the common bond of salvation they possess 7 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” Titus 1:4) 1 1 -1 9 0 “tw://bible.?id=44.2.44|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=44.2.44|AUTODETECT|” Acts 2:44) 1 1 -1 9 0 0 ). Moreover, he intimates that this bond helps them withstand the false teachers in their community who do not possess salvation. In verses 3 and 4 a contrast is evident between the salvation the believers share and the condemnation God reserves for the godless men.��12��) 1 2 2 8 0 0 c. Faith) Jude reveals his personal interest in the spiritual life of the readers. He says, I felt I had to write. He notes the necessity of exhorting the believers to contend for the faith. Notice that at the beginning and the end of his letter, Jude mentions the same subject. In the opening of his epistle he urges the readers to contend for the faith that was once for all entrusted to the saints. He concludes his epistle with this exhortation: But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit (v. 20).) 1 1 2 8 0 “tw://bible.?id=44.2.42|AUTODETECT|” What is this faith Jude mentions? In view of the context, we understand the word faith to mean the body of Christian beliefs. It is the gospel the apostles proclaimed and therefore is equivalent to the apostles teaching 7 1 -1 9 0 “tw://bible.?id=44.2.42|AUTODETECT|” Acts 2:42) 1 1 -1 9 0 0 ). Thus, it is not the trust and confidence that the individual believer has in God, for that is subjective faith. In this passage Jude speaks of Christian doctrine, that is, objective faith.) 1 1 2 8 0 “tw://bible.?id=45.3.2|AUTODETECT|” The context in which Jude discusses faith relates to its deposit in the community of the saints. Jude writes about the faith that was once for all entrusted to the saints. The saints, of course, are the members of the church.��13�� They have received God s revelation, just as the Jews, as Paul says, have been entrusted with the very words of God 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” Rom. 3:2) 1 1 -1 9 0 “tw://bible.?id=43.3.34|AUTODETECT|” ). God delivered his truth to Jesus Christ 7 1 -1 9 0 “tw://bible.?id=43.3.34|AUTODETECT|” John 3:34) 1 1 -1 9 0 0 ), and Jesus committed God s truth to the apostles, who in turn entrusted it to the believers.) 1 1 2 8 0 “tw://bible.?id=52.1.6-52.1.8|AUTODETECT|” What is the deposit of faith? The apostles transmitted the gospel to the church, which in turn proclaimed it throughout the world 7 1 -1 9 0 “tw://bible.?id=52.1.6-52.1.8|AUTODETECT|” I Thess. 1:6 8) 1 1 -1 9 0 “tw://bible.?id=42.1.2|AUTODETECT|” ). The idea of tradition, of the gospel as an authoritative message committed to and handed down in the Church, was integral to Christianity from the start. ��14�� The apostolic teaching as a body was transmitted once for all to the church 7 1 -1 9 0 “tw://bible.?id=42.1.2|AUTODETECT|” Luke 1:2) 1 1 -1 9 0 “tw://bible.?id=45.6.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.6.17|AUTODETECT|” Rom. 6:17) 1 1 -1 9 0 “tw://bible.?id=46.11.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.2|AUTODETECT|” I Cor. 11:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=55.4.7|AUTODETECT|” Jude urges his readers to contend for the faith. He encourages the believers not only to fight for the faith, but also to depend on that faith for spiritual help.��15�� The New Testament concept to contend is familiar to his readers. In brief, it means to exert oneself without distraction to attain a goal. It means self-denial to overcome obstacles, to avoid perils, and if need be to accept martyrdom.��16�� Jude implies that the members of the church must exert themselves in spreading the gospel and defeating heresy 7 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” II Tim. 4:7) 1 1 -1 9 0 0 ).) 1 11 2 8 0 0 Jesus, with Thy Church abide;) Be her Savior, Lord and Guide,) While on earth her faith is tried:) We beseech Thee, hear us.) May she holy triumphs win,) Overthrow the hosts of sin,) Gather all the nations in:) We beseech Thee, hear us.) Thomas Benson Pollock) ) Practical Considerations in 3) 1 1 2 8 0 “tw://bible.?id=55.4.2|AUTODETECT|” The task of the pastor is first and foremost to feed the people the living Word of God. On the Lord s Day and on other occasions he must faithfully preach and teach the Scriptures 7 1 -1 9 0 “tw://bible.?id=55.4.2|AUTODETECT|” II Tim. 4:2) 1 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” ). He must proclaim the gospel to strengthen the believer in his faith and to lead the sinner to conversion. He must call the people to repentance, plead on their behalf for remission of sins, and urge them to be reconciled to God 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 1 1 -1 9 0 “tw://bible.?id=44.6.4|AUTODETECT|” ). His task is to administer the sacraments of baptism and the Lord s Supper and to be a leader in prayer 7 1 -1 9 0 “tw://bible.?id=44.6.4|AUTODETECT|” Acts 6:4) 1 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” ). He must give leadership in the work of evangelism and mission to extend the church of Jesus Christ 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” Matt. 28:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.122.7-19.122.8|AUTODETECT|” The pastor s role is to counsel, exhort, and encourage the people to contend for the faith that was once for all entrusted to the saints. The pastor seeks to maintain order and discipline in the church; he opposes any person who through doctrine and life wants to lead the believers astray. With appointed leaders, the pastor is a watchman on the walls of Zion 7 1 -1 9 0 “tw://bible.?id=19.122.7-19.122.8|AUTODETECT|” Ps. 122:7 8) 1 1 -1 9 0 0 ). He is to promote the well-being of God s people.) 1 2 2 8 0 0 4. For certain men whose condemnation was written about long ago have secretly slipped in among you. They are godless men, who change the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord.) Why does Jude urge the recipients to contend for the faith? Jude says,) 1 1 2 8 0 “tw://bible.?id=48.2.4|AUTODETECT|” a. For certain men & have secretly slipped in among you. As pastor-teacher, Jude observes a dangerous development within the church. He feels the need to alert the members to be on guard and oppose the men who have slipped into the Christian community. Jude places the term certain men over against the greeting dear friends (v. 3) and indicates that the believers are facing adversaries to the faith. As Paul warns the Galatians to watch out for false brothers 7 1 -1 9 0 “tw://bible.?id=48.2.4|AUTODETECT|” Gal. 2:4) 1 1 -1 9 0 “tw://bible.?id=61.2.1|AUTODETECT|” , so Jude instructs his readers to oppose godless men. And Peter tells the readers of his second epistle to beware of false teachers who have entered their community and who secretly teach pernicious doctrines 7 1 -1 9 0 “tw://bible.?id=61.2.1|AUTODETECT|” II Peter 2:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=50.3.2|AUTODETECT|” We make two observations: Jude does not indicate whether these godless men at one time belonged to the Christian community; and these infiltrators are dishonest in their relations with the believers, for they furtively slip into the church. By their secrecy they reveal their motives. Probably they were itinerant teachers who were bent on destroying the church of Jesus Christ. The New Testament presents numerous warnings to the believers to avoid strange teachings from false teachers 7 1 -1 9 0 “tw://bible.?id=50.3.2|AUTODETECT|” Phil. 3:2) 1 1 -1 9 0 “tw://bible.?id=51.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.8|AUTODETECT|” Col. 2:8) 1 1 -1 9 0 “tw://bible.?id=55.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.6|AUTODETECT|” II Tim. 3:6) 1 1 -1 9 0 “tw://bible.?id=62.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.7|AUTODETECT|” I John 3:7) 1 1 -1 9 0 “tw://bible.?id=62.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.1|AUTODETECT|” 4:1) 1 1 -1 9 0 “tw://bible.?id=63.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=63.1.7|AUTODETECT|” II John 7) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 b. [Their] condemnation was written about long ago. There are four different interpretations for this clause, of which at least the first two encounter some difficulties.) 1. The translation was written about can even be given as Scriptures, for example, Long ago the Scriptures predicted the condemnation they have received (GNB; also see NEB). This reading, however, faces the problem that Jude refers to the Old Testament Scriptures in general and not to a specific passage. Consequently, the expression Scriptures is too vague.) 1 1 2 8 0 “tw://bible.?id=65.1.4|AUTODETECT|” 2. Some commentators accept the priority of II Peter and assert that Jude borrows his material from the apostle. For them, the translation Scriptures in ) 7 1 -1 9 0 “tw://bible.?id=65.1.4|AUTODETECT|” Jude 4) 1 1 -1 9 0 “tw://bible.?id=41.15.44|AUTODETECT|” relates to the second and third chapters of II Peter. These scholars cannot use the expression long ago in the clause [their] condemnation was written about long ago, and hence substitute the word already. They point out that this rendering is possible, for it appears in the New Testament 7 1 -1 9 0 “tw://bible.?id=41.15.44|AUTODETECT|” Mark 15:44) 1 1 -1 9 0 “tw://bible.?id=41.6.47|AUTODETECT|” ; also see the variant reading of the Greek text in ) 7 1 -1 9 0 “tw://bible.?id=41.6.47|AUTODETECT|” Mark 6:47) 1 1 -1 9 0 0 [NEB]). This is a plausible interpretation that clarifies verse 4 in Jude s epistle; yet a twofold objection remains. First, not all commentators are persuaded that II Peter predates the Epistle of Jude; next, the usual translation of the Greek word palai is not already but long ago. ) 1 1 2 8 0 0 3. Another possibility is to link the expression written about to the prophecy of Enoch (I En. 1:9) recorded in verses 14 15. Enoch predicts the coming of the Lord and the condemnation of the ungodly. Also, the words long ago support a reference to Enoch s prophecy.��17�� We should not place too much emphasis on the written text of I Enoch. We ought to know that in the early Christian church Jude s quotation from this apocryphal book, instead of a canonical book, caused the believers to hesitate before they received his epistle into the canon.) 1 1 2 8 0 “tw://bible.?id=61.2.3|AUTODETECT|” 4. Other scholars have understood the term written about metaphorically to refer to a list that is kept in heaven.��18�� The term appears in secular Greek writing for keeping a list of either influential people or outlaws. God is keeping a list of the godless who deserve condemnation. These sinners, whose names are on the list, are men who were marked out for condemnation (NIV, text note). In the parallel verse 7 1 -1 9 0 “tw://bible.?id=61.2.3|AUTODETECT|” II Peter 2:3) 1 1 -1 9 0 0 ) Peter gives credence to this reading. He writes about the false teachers and says, Their condemnation has long been hanging over them, and their destruction has not been sleeping. In brief, this last interpretation of a difficult clause has merit.) 1 1 2 8 0 “tw://bible.?id=56.1.16|AUTODETECT|” c. They are godless men, who change the grace of our God into a license for immorality. What are these intruders doing that they deserve divine condemnation? To put it in the words of Paul, They claim to know God, but by their actions they deny him. They are detestable, disobedient and unfit for doing anything good 7 1 -1 9 0 “tw://bible.?id=56.1.16|AUTODETECT|” Titus 1:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Jude does not say that these men are atheists. He indicates that they slyly enter the Christian church by acknowledging the existence of God; otherwise they would be denied entrance. But their personal conduct betrays godlessness (compare vv. 15, 18), for these men think that God s grace allows them to indulge in unbridled sexual freedom.) 1 1 2 8 0 “tw://bible.?id=48.5.13|AUTODETECT|” The word grace signifies God s forgiving love whereby the sinner receives freedom to serve God and to express his gratitude. These false instructors, however, teach the Christians to use that freedom not to honor God but to satisfy their sexual lusts 7 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” Gal. 5:13) 1 1 -1 9 0 “tw://bible.?id=60.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.16|AUTODETECT|” I Peter 2:16) 1 1 -1 9 0 “tw://bible.?id=61.2.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.19|AUTODETECT|” II Peter 2:19) 1 1 -1 9 0 “tw://bible.?id=61.2.7|AUTODETECT|” ). These people pervert the teachings of God s Word by engaging in a life of sexual filth. The term license for immorality is an expression Peter employs to describe the shameful homosexual conduct of the Sodomites 7 1 -1 9 0 “tw://bible.?id=61.2.7|AUTODETECT|” II Peter 2:7) 1 1 -1 9 0 0 ).��19��) 1 1 2 8 0 0 d. They are godless men, who & deny Jesus Christ our only Sovereign and Lord. This is the second characteristic of the heretics. Except for describing their conduct, Jude provides no information about how they deny Jesus. The Greek indicates that these godless persons are constantly renouncing the divine authority of Jesus Christ, who has absolute sovereignty in every area of life. The nineteenth-century Dutch theologian Abraham Kuyper pointedly stated, There is not so much as the breadth of a thumb in every area of life of which Christ has not said: It is mine. ) 1 1 2 8 0 “tw://bible.?id=61.2.1|AUTODETECT|” The expression Sovereign usually describes God in the New Testament. But in this verse Jesus is designated Sovereign and Lord. Some Greek manuscripts and at least two translations have the reading and deny the only Lord God and our Lord Jesus Christ. ��20�� This reading maintains unanimity by ascribing sovereignty to both God the Father and Jesus. However, the better manuscripts delete the word God, and translators favor the shorter text. We must apply a grammatical rule, because in the Greek only one definite article precedes the nouns Sovereign and Lord. The rule states that when one article controls two nouns the writer refers to one person.��21�� This means that Jude points to one person, not two 7 1 -1 9 0 “tw://bible.?id=61.2.1|AUTODETECT|” II Peter 2:1) 1 1 -1 9 0 0 ). He designates Jesus Christ our only Sovereign and Lord, and intimates that we cannot have any other master besides Jesus.) 1 16 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3 4) Verse 3) �� the present middle (reflexive) participle from the verb �� (I do, make) has a concessive connotation.) �� Jude writes the present active infinitive for his intended letter and the aorist infinitive �� for his epistle.) �� the preposition �� intensifies the meaning of this compound. The present tense of the infinitive shows continued action.) Verse 4) �� note that these words stand in opposition to �� (dear friends) and convey a measure of derision.) �� this compound participle from the verb �� (I write beforehand) emphasizes the concept time. The perfect passive tense denotes an action that occurred in the past but that has bearing on the present. The adverb �� (long ago) stresses time past.) ) III. Examples from History) 5 7) 5 Though you already know all this, I want to remind you that the Lord delivered his people out of Egypt, but later destroyed those who did not believe. 6 And the angels who did not keep their positions of authority but abandoned their own home these he has kept in darkness, bound with everlasting chains for judgment on the great Day. 7 In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.) ) A. Unbelieving Israel) 5) 1 1 2 8 0 “tw://bible.?id=61.2.4-61.2.8|AUTODETECT|” Before Jude continues with his description of the false teachers and his announcement of their forthcoming condemnation, he turns to history and provides three examples of divine judgment. Notice that Peter also relies on history for three examples 7 1 -1 9 0 “tw://bible.*?id=61.2.4-61.2.8|AUTODETECT|” II Peter 2:4 8) 1 1 -1 9 0 0 ), but Jude has a different sequence and even cites another event. Peter presents a chronological order: angels, flood, Sodom and Gomorrah. But Jude has a topical arrangement in which he mentions the unbelieving Israelites in the desert, the fallen angels, and the citizens of Sodom and Gomorrah. In these three instances, Jude stresses the theme of disobedience and rebellion against God that points inevitably to condemnation.) 1 6 2 8 0 0 5. Though you already know all this, I want to remind you that the Lord delivered his people out of Egypt, but later destroyed those who did not believe.) a. Preface) Jude introduces the three examples with a compliment and a wish to give the readers a reminder. Tactfully he praises the believers for their knowledge of the Old Testament Scriptures. With the use of the verb know, he indicates that the readers are acquainted with the historical facts pertaining to the examples Jude plans to give. The New International Version has the reading already, which in numerous translations is once or once for all.

The Greek manuscripts for this verse present some changes in word order, so that the term once appears in a subsequent clause: How the Lord once rescued the people of Israel (GNB; also see NEB). Because translators must convey accurately the meaning and place of the term, the translation already is plausible (JB, NAB, NIV).) We assume that Jude has instructed the readers on earlier occasions. He writes, I want to remind you and seems to refer to apostolic teaching in the form of Christian doctrine that was once for all entrusted to the saints (v. 3). In his second epistle, Peter also expresses his desire to remind the believers (see 2:12 15; 3:1). Perhaps both writers have in mind the content of catechetical instruction that new converts received when they became members of the church.) b. Divine deliverance) The first example comes from Israel s history, when the Lord delivered his people out of Egypt.

God considered Israel his special people. With many miracles he brought this nation out of Egypt and set his people free from slavery. Once again the Greek text has some variant readings. Translators favor the reading Lord, which they have chosen from the variants Jesus, God, and even God Christ. ) 1 1 2 8 0 “tw://bible.?id=46.10.4|AUTODETECT|” The question remains, however, whether the expression Lord refers to God or to the preexistent Christ.��22�� Scripture presents support for both readings. For instance, Paul says that the spiritual rock that accompanied the Israelites in the desert was Christ 7 1 -1 9 0 “tw://bible.?id=46.10.4|AUTODETECT|” I Cor. 10:4) 1 1 -1 9 0 “tw://bible.?id=4.14.29-4.14.37|AUTODETECT|” ).��23�� Yet the Old Testament narrative reveals that God destroyed the unbelievers in the desert 7 1 -1 9 0 “tw://bible.?id=4.14.29-4.14.37|AUTODETECT|” Num. 14:29 37) 1 1 -1 9 0 “tw://bible.?id=58.3.17-58.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.3.17-58.3.19|AUTODETECT|” Heb. 3:17 19) 1 1 -1 9 0 “tw://bible.?id=61.2.4|AUTODETECT|” ). If the subject of verse 5 in Jude s epistle is uncertain, verse 6 definitely points to God. Not Jesus but God consigned fallen angels to dark prisons 7 1 -1 9 0 “tw://bible.?id=61.2.4|AUTODETECT|” II Peter 2:4) 1 1 -1 9 0 0 ). Accordingly, I interpret the term Lord in verse 5 to refer to God.) 1 1 2 8 0 0 c. Impressive illustration) 1 1 2 8 0 “tw://bible.?id=4.1.45-4.1.46|AUTODETECT|” [The Lord] later destroyed those who did not believe. Jude reminds his readers that all the people who were twenty years of age and older, but did not believe, died in the desert. According to ) 7 1 -1 9 0 “tw://bible.?id=4.1.45-4.1.46|AUTODETECT|” Numbers 1:45 46) 1 1 -1 9 0 “tw://bible.?id=5.2.14-5.2.15|AUTODETECT|” , all the men who were twenty years old or more numbered 603,550. If we add an equal number of women, then those who died in the desert on the way to Canaan totaled 1,207,100 people. And if we divide that total by the number of days of the thirty-eight-year journey to Canaan after God pronounced the death penalty, we arrive at a staggering total of nearly ninety deaths per day 7 1 -1 9 0 “tw://bible.?id=5.2.14-5.2.15|AUTODETECT|” Deut. 2:14 15) 1 1 -1 9 0 0 ). A highly privileged nation witnessed many astounding miracles that effected their deliverance from slavery. Yet these people refused to trust God s visible leadership. By rejecting the guidance that God offered, they experienced God s wrath. That anger was expressed through severe punishments: Many Israelites perished in the desert and were forsaken by God. What a stern warning not to think lightly of God s judgment!) 1 7 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5) �0�� the perfect active participle with a present meaning (from the verb �6��, I know) is concessive in translation.��24�� The verb indicates inherent knowledge.) A �� although this reading is not as well attested as the words A 8��, the editors and translators prefer the reading A �� and explained the origins in terms of transcriptional oversight (KC being taken for C). ��25��) B. Evil Angels) 6) 6. And the angels who did not keep their positions of authority but abandoned their own home these he has kept in darkness, bound with everlasting chains for judgment on the great Day.) 1 1 2 8 0 “tw://bible.?id=49.1.21|AUTODETECT|” Jude s second example of rebellion against God concerns angels. God did not spare even the mighty creatures whom he had given powerful positions, principalities, and authorities 7 1 -1 9 0 “tw://bible.?id=49.1.21|AUTODETECT|” Eph. 1:21) 1 1 -1 9 0 “tw://bible.?id=49.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.10|AUTODETECT|” 3:10) 1 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” Col. 2:10) 1 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=19.104.4|AUTODETECT|” ). God also gave them tasks that included serving him as messengers 7 1 -1 9 0 “tw://bible.?id=19.104.4|AUTODETECT|” Ps. 104:4) 1 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” Heb. 1:7) 1 1 -1 9 0 0 ). However, when these angels rebelled against him, he punished them with imprisonment.) 1 1 2 8 0 “tw://bible.?id=61.2.4|AUTODETECT|” a. And the angels who did not keep their positions of authority. In the parallel passage Peter merely states that the angels sinned 7 1 -1 9 0 “tw://bible.?id=61.2.4|AUTODETECT|” II Peter 2:4) 1 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” ). Many commentators are of the opinion that angels left their positions of authority and went to earth to marry women 7 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” Gen. 6:2) 1 1 -1 9 0 “tw://bible.?id=1.6.4|AUTODETECT|” ). That is, when angels married the daughters of men, they fathered giants and corrupted the earth 7 1 -1 9 0 “tw://bible.?id=1.6.4|AUTODETECT|” Gen. 6:4) 1 1 -1 9 0 0 ). These commentators state that Jude received his material from Jewish and Gentile traditions and especially from the apocryphal book I Enoch.��26��) 1 1 2 8 0 “tw://bible.?id=27.10.12-27.10.21|AUTODETECT|” Other expositors observe that we know little about the positions of authority held by angels 7 1 -1 9 0 “tw://bible.?id=27.10.12-27.10.21|AUTODETECT|” Dan. 10:12 21) 1 1 -1 9 0 “tw://bible.?id=1.3.5|AUTODETECT|” ). Scripture does not reveal how these angels lost their status. We assume that they refused to obey God s command because they wanted to be like him 7 1 -1 9 0 “tw://bible.?id=1.3.5|AUTODETECT|” Gen. 3:5) 1 1 -1 9 0 “tw://bible.?id=42.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.6|AUTODETECT|” Luke 4:6) 1 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” ). Nevertheless, we should avoid giving prominence to traditions that link the fall of the angels to the intermarrying of the sons of God and the daughters of men 7 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” Gen. 6:2) 1 1 -1 9 0 “tw://bible.?id=40.22.30|AUTODETECT|” ). As spiritual beings, angels have no physical bodies and therefore are incapable of procreation. In answer to a question from the Sadducees about marriage at the resurrection, Jesus explains that people, like angels in heaven, will neither marry nor be given in marriage 7 1 -1 9 0 “tw://bible.*?id=40.22.30|AUTODETECT|” Matt. 22:30) 1 1 -1 9 0 0 ).��27��) 1 12 2 8 0 0 b. [The angels] abandoned their own home. Note the parallelism in this first part of verse 6.) ) And the angels ) who did not keep but abandoned ) their positions their own ) of authority home ) ) ) Jude strengthens the negative phrase did not keep with the verb abandoned. He balances the possessive pronouns, and with the two nouns authority and home he expresses synonymous concepts. These angels resided in heavenly splendor, but after their rebellion God consigned them to live in darkness. Because of their sin, they were no longer able to keep their domain or sphere of influence and left their own dwelling.��28�� At one time they held authority, but now they are prisoners in chains and wait for the day of judgment. Jude provides no details about the location of the domain or dwelling of these angels.

He is interested only in the theme that God punishes those who refuse to obey him.) c. These he has kept in darkness, bound with everlasting chains for judgment on the great Day. Here is one of Jude s descriptive contrasts: the angels & did not keep their positions of authority, but God has kept [these angels] in darkness. We should not interpret this text to mean that all the fallen angels are locked up in a certain place. If this were the case, the earth would not be plagued by demons. The picture Jude conveys is that the rebellious angels are living in spiritual darkness and are chained to their sentence of divine judgment from which they can never escape.��29��) ) Additional Comments on 6) 1 1 2 8 0 “tw://bible.?id=1.6.4|AUTODETECT|” Because Jude quotes directly from the apocryphal book I Enoch in verses 14 and 15, we are not surprised that he alludes to this work in verse 6. Jude and his contemporaries were familiar with the Book of Enoch. And even though the book is not canonical, it presents an account of the fall of the angels. In chapters 6 19 of I Enoch, the writer relates the origin of evil on the earth. He describes how fallen angels lust after the beautiful daughters of men, descend upon Mount Hermon, and commit adultery with them. These fallen angels are responsible for producing offspring, the Nephilim, who are the giants in the earth 7 1 -1 9 0 “tw://bible.?id=1.6.4|AUTODETECT|” Gen. 6:4) 1 1 -1 9 0 0 ), and for the multiplication of evil in the world. The result is that God destroys the world with a flood in the days of Noah.) 1 13 2 8 0 0 Verbal parallels between I Enoch and the Epistle of Jude demonstrate that Jude was acquainted with the content of this apocryphal book. Here are some of the sentences that show similarity:) I Enoch Jude ) [The angels] have abandoned And the angels who did not ) the high heaven, keep their positions of authority ) the holy eternal but abandoned their own ) place. (12:4) home (v. 6a) ) Bind Azaz el hand and foot these he has kept in darkness, ) (and) throw him into the bound with ) darkness! (10:4) everlasting chains (v. 6b) ) that he may be sent into for judgment ) the fire on the great day on the great Day. (v. 6c) ) of judgment. (10:6)��30�� ) ) 1 1 2 8 0 “tw://bible.?id=1.6.1-1.6.4|AUTODETECT|” The writer of I Enoch presents a commentary on ) 7 1 -1 9 0 “tw://bible.?id=1.6.1-1.6.4|AUTODETECT|” Genesis 6:1 4) 1 1 -1 9 0 0 and explains that the angels fell into sin by committing adultery with women. He writes that these angels corrupted the human race and received God s condemnation. They were put in prison and were bound forever. God destroyed the corrupt human race of Noah s day with the waters of the flood.��31��) 1 1 2 8 0 “tw://bible.?id=1.6.2|AUTODETECT|” Although the language in Jude s epistle resembles the word choice of selected passages in I Enoch, Jude provides no evidence that he wants to equate fallen angels with the sons of God who married the daughters of men 7 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” Gen. 6:2) 1 1 -1 9 0 0 ). Jude is acquainted with this interpretation, but we note that he does not endorse this idea in his epistle. Many scholars, however, see a definite connection between verses 6 and 7 in respect to sexual immorality. They read the intent of verse 7 into verse 6 because of the introductory phrase in a similar way.��32�� They understand this phrase to signify that as the men of Sodom and Gomorrah were driven by lust so the fallen angels were prone to lust. But verse 7 must be seen as the third example of those whom God has condemned for their rebellion.) 1 12 2 8 0 0 The three illustrations that describe the concept condemnation (v. 4) are the Israelites who died in the desert, the fallen angels, and the immoral citizens of Sodom and Gomorrah. These are the three examples of divine condemnation. And Jude uses them as a contrast to the concept salvation (v. 3).) For additional comments on this subject, see the section Doctrinal Considerations in 6 and 9. ) ) Greek Words, Phrases, and Constructions in 6) �� this adjunction instead of the conjunction �� (and) binds verses 5 and 6 closely together. Conversely, verse 7 stands next to these two verses and begins with the adverb a� (as).) �t� �� the use of the definite article in this phrase and the parallel �x 4�� 0�� (their own home) signifies the place given by God to the angels. The pronoun �� is balanced by 4�� and stresses personal possession. The noun �� (authority) points to the exalted position the angels occupied.) �� the perfect active from �� (I keep) conveys lasting significance.

Striking is the contrast with �� (aorist active); that is, the angels did not keep but left their place once for all, yet God keeps them in chains forever.) C. Sodom and Gomorrah) 7) 7. In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.) Notice these points:) a. Comparison) 1 1 2 8 0 “tw://bible.?id=1.14.2|AUTODETECT|” The third example of rebellion is the most vivid, for throughout the Old and New Testaments the cities of Sodom and Gomorrah stand out as symbols of immorality and are known because of their lasting destruction by fire and brimstone.��33�� The surrounding towns are Admah, Zeboiim 7 1 -1 9 0 “tw://bible.?id=1.14.2|AUTODETECT|” Gen. 14:2) 1 1 -1 9 0 “tw://bible.?id=5.29.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.29.23|AUTODETECT|” Deut. 29:23) 1 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” Hos. 11:8) 1 1 -1 9 0 “tw://bible.?id=1.19.22-1.19.23|AUTODETECT|” ), and Zoar 7 1 -1 9 0 “tw://bible.?id=1.19.22-1.19.23|AUTODETECT|” Gen. 19:22 23) 1 1 -1 9 0 0 ), which God spared.) 1 2 2 8 0 0 In a similar way, & [these] towns gave themselves up to sexual immorality and perversion. The New International Version avoids a literal translation and transmits the meaning of the text instead. However, a verbatim translation of the Greek has this reading: How Sodom and Gomorrah and the cities around them in a similar way to these were indulging in sexual immorality and went after other flesh. ) b. Interpretation) 1 1 2 8 0 “tw://bible.?id=1.19.4-1.19.11|AUTODETECT|” What is Jude saying? This is the usual explanation: As the angels fell because of their lust for women, so the Sodomites desired sexual relations with angels. ��34�� Scholars indicate that Jude s reference is to the Sodomites homosexual lust for those angels who came to visit Lot 7 1 -1 9 0 “tw://bible.?id=1.19.4-1.19.11|AUTODETECT|” Gen. 19:4 11) 1 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” ). The phrase in a similar way to these points to the angels who expressed their lust for the daughters of men 7 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” Gen. 6:2) 1 1 -1 9 0 0 ). And by contrast, the men of Sodom desired to have sexual relations with angels.) 1 1 2 8 0 “tw://bible.?id=1.19.4|AUTODETECT|” The objection to this view is that angels are spiritual beings and do not have bodies. Angels assumed physical bodies when they went to Sodom. In fact, all the men from every part of the city of Sodom both young and old call out to Lot and ask: Where are the men who came to you tonight? Bring them out to us so that we can have sex with them 7 1 -1 9 0 “tw://bible.?id=1.19.4|AUTODETECT|” Gen. 19:4) 1 1 -1 9 0 “tw://bible.?id=1.19.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.19.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ; italics added). The men of Sodom were setting the example of homosexual practices for all the surrounding towns.) 1 1 2 8 0 “tw://bible.?id=1.19.8-1.19.9|AUTODETECT|” If we look again at the literal translation of verse 7a, we are able to read the text as follows: How Sodom and Gomorrah (and the cities surrounding them in a similar way to these) were indulging in sexual immorality and went after other flesh. In the context of the verse, the position of the pronoun these indicates that Jude refers to the men of Sodom.��35�� But what is the meaning of the term other flesh? The Greek reveals that in the case of duality (for example, male and female) the word other can mean a second of two and in the context denote a difference of kind.��36�� Therefore, when the men of Sodom were interested in sexual relations with men, they perverted the created order of natural intercourse. That is, the men of Sodom did not desire females 7 1 -1 9 0 “tw://bible.?id=1.19.8-1.19.9|AUTODETECT|” Gen. 19:8 9) 1 1 -1 9 0 0 ); instead, these men demanded homosexual relations with the men who visited Lot. The activity of the Sodomites is perversion. This is precisely how translators of the New International Version render the phrase went after other flesh.) 1 18 2 8 0 0 c. Punishment) In verse 7, Jude remarks that the inhabitants of Sodom and Gomorrah serve as an example of those who suffer the punishment of eternal fire. The literal translation of the verb serve is exposed to public view. The evidence of God s judgment on the cities of the plain has been open to view since the day fire and sulfur destroyed the area. Sodom never occurs again in the Bible as a living city, but the memory of its sin and consequent destruction was kept alive by Moses, the prophets, Jesus, and the authors of the N[ew] T[estament]. Sodom and Gomorrah have become bywords and tokens of God s wrath on sin. ��37��) Jude links the lasting destruction of Sodom and Gomorrah and surrounding towns to the punishment of eternal fire that is waiting for the people who refuse to obey God and choose to disobey him.

The term example signifies not something that we should follow or copy but rather something that we must avoid. In short, the term is a synonym of warning. ) ) Greek Words, Phrases, and Constructions in 7) a� translated how, this adverb is equivalent to E�� (v. 5) and �� (v. 6). It introduces the third example that Jude lists.) �� the nearest antecedents of this pronoun are the nouns Sodom and Gomorrah. Although Jude uses the names of the cities, the reference actually is to the inhabitants. Note that the word order is unique for the phrase �x� E�� . This phrase stands between the noun �� (cities) and the aorist participle feminine plural ��.

The accusative case in this phrase is the so-called adverbial accusative or the loose use of this case.��38��) ) IV. Application and Examples) 8 11) 8 In the very same way, these dreamers pollute their own bodies, reject authority and slander celestial beings. 9 But even the archangel Michael, when he was disputing with the devil about the body of Moses, did not dare to bring a slanderous accusation against him, but said, The Lord rebuke you! 10 Yet these men speak abusively against whatever they do not understand; and what things they do understand by instinct, like unreasoning animals these are the very things that destroy them.) 11 Woe to them! They have taken the way of Cain; they have rushed for profit into Balaam s error; they have been destroyed in Korah s rebellion.) ) A. Godless Men) 8) After giving three examples of rebellion against the will of God and subsequent descriptions of divine judgment, Jude continues to portray the godless men of his day. He already has characterized them as men who change the grace of our God into a license for immorality (v. 4). Now he offers more detail: he describes the acts of these men with the three verbs pollute, reject, and slander.

Jude writes,) 8. In the very same way, these dreamers pollute their own bodies, reject authority and slander celestial beings.) a. Pollute) 1 1 2 8 0 “tw://bible.?id=4.14.1-4.14.4|AUTODETECT|” Jude now depicts the false teachers and compares them to the unbelieving Israelites, the rebellious angels, and the perverted Sodomites. He begins the sentence with the phrase in the very same way. Notice that the three evils which Jude lists correspond (in reverse order) with the sins named in the preceding three verses. The sin of polluting matches the homosexual acts mentioned in verse 7; the sin of rebelling echoes the rebellion of angels (v. 6). And the sin of slandering celestial beings is equivalent to the unbelief of the Israelites in the desert (v. 5). The unbelieving Israelites slandered God who had redeemed them from slavery and had cared for them in numerous ways 7 1 -1 9 0 “tw://bible.?id=4.14.1-4.14.4|AUTODETECT|” Num. 14:1 4) 1 1 -1 9 0 “tw://bible.?id=4.14.10-4.14.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.14.10-4.14.11|AUTODETECT|” 10 11) 1 1 -1 9 0 0 ). Their utter rejection of God brought about a display of divine glory by which God expressed his anger to the rebellious people.��39�� Accordingly we conclude that Jude s purpose is to show that God s judgment falls on those who rebel. He demonstrates that in spite of the evidence of divine judgment, Jude s contemporaries are unwilling to listen to reason and thus invite eternal punishment.) 1 1 2 8 0 “tw://bible.?id=44.2.17|AUTODETECT|” Jude calls these godless men dreamers. This term means either that they were mystics who claimed to have access to supernatural revelation or that as a result of their sexual immorality these men spent their time dreaming erotic fantasies. Although scholars are divided on this issue, evidence for either interpretation is strong. In support of the first view, commentators note that the noun dreamers is the subject of the three verbs pollute, reject, and slander. They also refer to Peter s Pentecost sermon in which he quotes the prophecy of Joel: Your old men will dream dreams 7 1 -1 9 0 “tw://bible.?id=44.2.17|AUTODETECT|” Acts 2:17) 1 1 -1 9 0 “tw://bible.?id=29.2.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.2.28|AUTODETECT|” Joel 2:28) 1 1 -1 9 0 0 ).��40�� By contrast, other expositors point out that Jude portrays these godless men not as false prophets who derive their teachings from dreams and ecstasies, but as men who live immorally and who follow their own evil desires (v. 16; also see vv. 4, 18 19).) 1 1 2 8 0 “tw://bible.?id=3.18.24-3.18.28|AUTODETECT|” These dreamers pollute their own bodies. They indulge in sexual excess that is comparable to the sins committed by the residents of Sodom and Gomorrah. They engage in homosexual acts that defile the land 7 1 -1 9 0 “tw://bible.?id=3.18.24-3.18.28|AUTODETECT|” Lev. 18:24 28) 1 1 -1 9 0 “tw://bible.?id=45.1.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.27|AUTODETECT|” Rom. 1:27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. Reject) 1 1 2 8 0 “tw://bible.?id=61.2.10|AUTODETECT|” Jude observes that these godless men reject authority. In the parallel passage Peter expresses the same sentiment when he describes the wicked who are kept for the day of judgment. He says, This is especially true of those who follow the corrupt desire of the sinful nature and despise authority 7 1 -1 9 0 “tw://bible.?id=61.2.10|AUTODETECT|” II Peter 2:10) 1 1 -1 9 0 0 a).) 1 1 2 8 0 “tw://bible.?id=49.1.21|AUTODETECT|” The expression authority, which in the Greek is kuriots (lordship), occurs in Paul s epistles as dominion and powers. Paul writes that Christ sits at God s right hand, far above all rule and authority, power and dominion 7 1 -1 9 0 “tw://bible.?id=49.1.21|AUTODETECT|” Eph. 1:21) 1 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” ; italics added for clarification). And he says that Christ created all things, whether thrones or powers or rulers or authorities 7 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” Col. 1:16) 1 1 -1 9 0 0 ; italics added). Jude, however, is not focusing attention on angelic authority as such but on the divine authority (lordship) of Jesus Christ.��41��) 1 2 2 8 0 0 In all his brevity, Jude refers to the godless men who deliberately reject divine authority. The words reject authority mean that these men scorn God s authority over them. The verb reject in the Greek specifies that they have set aside divine law; consequently they show their contempt for Christ and his gospel. They want to rule their own lives and want to be free from the lordship of Jesus Christ (see v. 4).) c. Slander) 1 1 2 8 0 “tw://bible.?id=61.2.10|AUTODETECT|” The last vice Jude mentions is slander[ing] celestial beings. Peter says virtually the same thing when he relates that these men are not afraid to slander celestial beings 7 1 -1 9 0 “tw://bible.?id=61.2.10|AUTODETECT|” II Peter 2:10) 1 1 -1 9 0 0 b). In the context of his epistle, Jude mentions a dispute that the archangel Michael had with the devil. The writer discloses that even though Michael hesitated to bring a slanderous accusation against Satan (v. 9), these godless men utter slander (v. 10).) 1 1 2 8 0 “tw://bible.?id=44.7.53|AUTODETECT|” Are these celestial beings good or evil angels? The answer lies in the Greek word doxas (glories) that is translated celestial beings. This term accurately describes the angels that surround God s throne but does not apply to evil angels. Only God s faithful angels reflect his glory. The New Testament also teaches that the law of God was put into effect through angels 7 1 -1 9 0 “tw://bible.?id=44.7.53|AUTODETECT|” Acts 7:53) 1 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” ; also see v. 38; ) 7 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” Gal. 3:19) 1 1 -1 9 0 “tw://bible.?id=58.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.2|AUTODETECT|” Heb. 2:2) 1 1 -1 9 0 0 ). That is, at the time God gave the law to the Israelites, angels were his messengers.) 1 12 2 8 0 0 Why are these godless men slandering angels? In their desire for complete freedom, the infidels slandered angels and refused to accept the authority of anyone connected with the law. In other words, their slandering of the angels was a way of detaching the Law from God and interpreting it simply as an evil. ��42��) ) Greek Words, Phrases, and Constructions in 8) A�� in the same way, too. ��43�� The conjunction �� has the adversative meaning but in this context.��44��) �r� & �r & �r & observe Jude s literary skill in employing these particles to create structural balance in verses 8 and 9.) �� the middle participle from �� (I dream) is in the present tense to describe the usual conduct of these godless men. The three main verbs in verse 8 are in the present tense; they indicate a continual course of action.) B. Michael and Satan) 9 10) In these two verses Jude relies on information that is recorded in the apocryphal book the Testament of Moses or the related work known as the Assumption of Moses.��45�� Unfortunately, the ending of this testament is no longer extant, but scholars have been able to reconstruct it from early Christian sources.) Because of this allusion to a noncanonical book and the direct quote from the apocryphal book I Enoch, the church in the first few centuries hesitated to accept the Epistle of Jude as canonical. The fact remains, however, that although Jude uses material from other sources, he does not recognize these books as inspired.

He borrows examples from apocryphal literature or from the oral tradition of his day to illustrate and clarify his own teachings.) 9. But even the archangel Michael, when he was disputing with the devil over the body of Moses, did not dare to bring a slanderous accusation against him, but said, The Lord rebuke you! ) a. Michael) 1 1 2 8 0 “tw://bible.?id=52.4.16|AUTODETECT|” The name given to the archangel means who is like God? and is common in the Old Testament. The name also belongs to ten different persons, all of whom are virtually unknown.��46�� In the prophecy of Daniel, the name Michael belongs to the angel who is one of the chief princes (10:13) and the great prince who protects the people Israel (12:1). He opposes and overcomes demons whom Satan has sent to influence the rulers of Persia and Greece (10:13, 20). The term prince is equivalent to the word archangel 7 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” I Thess. 4:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=66.8.2|AUTODETECT|” Apocryphal literature teaches that there are seven archangels. This information corresponds with John s description of the seven angels who stand before God 7 1 -1 9 0 “tw://bible.?id=66.8.2|AUTODETECT|” Rev. 8:2) 1 1 -1 9 0 “tw://bible.?id=66.12.7-66.12.9|AUTODETECT|” ).��47�� Four of these have names; they are Michael, Gabriel, Raphael, and Uriel. Michael is the leader of the heavenly armies that fight Satan and his fallen angels and drive them out of heaven 7 1 -1 9 0 “tw://bible.?id=66.12.7-66.12.9|AUTODETECT|” Rev. 12:7 9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. Moses) 1 1 2 8 0 “tw://bible.?id=5.34.6|AUTODETECT|” But even the archangel Michael & was disputing with the devil about the body of Moses. The Old Testament is silent about this dispute between Michael and Satan and only records that God buried [Moses] in Moab, in the valley opposite Beth Peor, but to this day no one knows where his grave Isaiah 7 1 -1 9 0 “tw://bible.?id=5.34.6|AUTODETECT|” Deut. 34:6) 1 1 -1 9 0 0 ). A reconstructed outline of the lost ending of the Testament of Moses gives this account of Moses burial:) 1 4 2 8 0 0 ) Joshua accompanied Moses up Mount Nebo, where God showed Moses the land of promise. Moses then sent Joshua back to the people to inform them of Moses death, and Moses died. God sent the archangel Michael to remove the body of Moses to another place and bury it there, but Samma el, the devil, opposed him, disputing Moses right to honorable burial.& The devil brought against Moses a charge of murder, because he smote the Egyptian and hid his body in the sand. But this accusation was not better than slander against Moses and Michael, not tolerating the slander, said to the devil, May the Lord rebuke you, devil! At that the devil took flight, and Michael removed the body to the place commanded by God, where he buried it with his own hands. Thus no one saw the burial of Moses.��48��) Jude uses this illustration about the dispute between Michael and Satan to demonstrate that even this mighty archangel did not dare to rebuke the devil.

Even though Michael ranked high above Satan and from our point of view had every right to reprimand this devil, the archangel avoided uttering a rebuke. God is the judge.) c. Satan) 1 1 2 8 0 “tw://bible.?id=38.3.1|AUTODETECT|” The Lord rebuke you! This sentence is reminiscent of the account that describes Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to accuse him 7 1 -1 9 0 “tw://bible.?id=38.3.1|AUTODETECT|” Zech. 3:1) 1 1 -1 9 0 “tw://bible.?id=61.2.11-61.2.12|AUTODETECT|” ). Then the Lord said, The Lord rebuke you, Satan! (v. 2). Likewise Michael turned Satan over to God when Satan forced him to argue about the body of Moses. Jude uses the literary device of comparison: the greater versus the lesser. That is, if the mightiest archangel Michael refuses to rebuke Satan, how much more should sinful man refrain from reviling 7 1 -1 9 0 “tw://bible.?id=61.2.11-61.2.12|AUTODETECT|” II Peter 2:11 12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 10. Yet these men speak abusively against whatever they do not understand; and what things they do understand by instinct, like unreasoning animals these are the very things that destroy them.) 1 1 2 8 0 “tw://bible.?id=61.2.12|AUTODETECT|” In passing we note that Peter provides a parallel that is even clearer than the wording in Jude s epistle. He writes, But these men blaspheme in matters they do not understand. They are like brute beasts, creatures of instinct, born only to be caught and destroyed, and like beasts they too will perish 7 1 -1 9 0 “tw://bible.?id=61.2.12|AUTODETECT|” II Peter 2:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.2.14|AUTODETECT|” After illustrating his teaching with an incident that involves Michael and Satan, Jude returns to the subject of his discussion, namely, the godless men, whom he calls dreamers (v. 8). He depicts them as people who lack spiritual discernment and yet speak abusively against anyone and everything. As Jude says elsewhere, [They] follow mere natural instincts and do not have the Spirit (v. 19). Indeed, they are devoid of divine wisdom, unable to comprehend spiritual truth and unwilling to admit their foolishness 7 1 -1 9 0 “tw://bible.?id=46.2.14|AUTODETECT|” I Cor. 2:14) 1 1 -1 9 0 “tw://bible.?id=19.14.0|AUTODETECT|” ). David also reflected on the thoughts and deeds of evil men when he composed ) 7 1 -1 9 0 “tw://bible.?id=19.14.0|AUTODETECT|” Psalms 14) 1 1 -1 9 0 0 . This is David s view, presented here in verse:) 1 5 2 8 0 0 The God who sits enthroned on high) The foolish in their heart deny;) Not one does good; corrupt in thought,) Unrighteous works their hands have wrought.) Psalter Hymnal) 1 1 2 8 0 “tw://bible.?id=45.1.24|AUTODETECT|” What things they do understand by instinct, like unreasoning animals these are the very things that destroy them. What is Jude trying to say? He means that persons without spiritual discernment are abysmally ignorant of reality and depend on instinct. That is, they have lowered themselves to the level of animals and in their sexual pursuits (see v. 8) are guided by instinct. Yet, unlike the animals which abide by the laws of nature, these godless men are destroyed by the very things they fail to understand. When men live by instinct, they abandon even natural law and consequently perish. They place themselves on a par with the animals, but because of their refusal to obey even the laws God has placed in nature, they are destroyed 7 1 -1 9 0 “tw://bible.?id=45.1.24|AUTODETECT|” Rom. 1:24) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 ) Doctrinal Considerations in 6 and 9) 1 1 2 8 0 “tw://bible.?id=5.33.2|AUTODETECT|” Do you know how many angels there are? The Bible says that there are myriads 7 1 -1 9 0 “tw://bible.?id=5.33.2|AUTODETECT|” Deut. 33:2) 1 1 -1 9 0 “tw://bible.?id=27.10.13|AUTODETECT|” ), which means that their number is countless. Angels have been created to serve God in classes, orders, and ranks; for example, Michael is one of the chief princes 7 1 -1 9 0 “tw://bible.?id=27.10.13|AUTODETECT|” Dan. 10:13) 1 1 -1 9 0 “tw://bible.?id=27.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.12.1|AUTODETECT|” 12:1) 1 1 -1 9 0 “tw://bible.?id=1.3.24|AUTODETECT|” ); others are cherubim 7 1 -1 9 0 “tw://bible.?id=1.3.24|AUTODETECT|” Gen. 3:24) 1 1 -1 9 0 “tw://bible.?id=23.6.2|AUTODETECT|” ) and seraphs 7 1 -1 9 0 “tw://bible.?id=23.6.2|AUTODETECT|” Isa. 6:2) 1 1 -1 9 0 “tw://bible.?id=19.103.20|AUTODETECT|” ). Together the angels form powerful armies that oppose Satan s forces 7 1 -1 9 0 “tw://bible.?id=19.103.20|AUTODETECT|” Ps. 103:20) 1 1 -1 9 0 “tw://bible.?id=40.26.53|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.53|AUTODETECT|” Matt. 26:53) 1 1 -1 9 0 “tw://bible.?id=66.12.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.7|AUTODETECT|” Rev. 12:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.1.19|AUTODETECT|” Do you know that angels have individual personalities? They have names 7 1 -1 9 0 “tw://bible.?id=42.1.19|AUTODETECT|” Luke 1:19) 1 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” ), they rejoice over the salvation of a sinner 7 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” Luke 15:10) 1 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” ), and they desire to learn about man s salvation 7 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” I Peter 1:12) 1 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” ). Conversely, evil angels lie 7 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 1 1 -1 9 0 “tw://bible.?id=59.2.19|AUTODETECT|” ), have faith 7 1 -1 9 0 “tw://bible.?id=59.2.19|AUTODETECT|” James 2:19) 1 1 -1 9 0 “tw://bible.?id=62.3.8|AUTODETECT|” , believe that there is one God ), and sin 7 1 -1 9 0 “tw://bible.?id=62.3.8|AUTODETECT|” I John 3:8) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Do you know that men and angels differ in numerous ways? Here are some of the differences:) 1. Man has a body and a soul, which together form a unit. The soul without the body is incomplete. On the other hand, an angel is a spirit without a body, yet is complete. He has no physical body, and therefore is an individual being who is unrelated to the other angels.) 1 1 2 8 0 “tw://bible.?id=40.22.30|AUTODETECT|” 2. Whereas man is related to fellow human beings by family ties, angels exist without families. Angels, then, do not marry 7 1 -1 9 0 “tw://bible.?id=40.22.30|AUTODETECT|” Matt. 22:30) 1 1 -1 9 0 “tw://bible.?id=42.20.35-42.20.36|AUTODETECT|” ), are immortal 7 1 -1 9 0 “tw://bible.?id=42.20.35-42.20.36|AUTODETECT|” Luke 20:35 36) 1 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” ), and are invisible 7 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” Col. 1:16) 1 1 -1 9 0 0 ). Man belongs to a human family and with his fellow men forms humanity. But angels have no families and therefore are unable to form angelity, so to speak.��49��) 1 1 2 8 0 “tw://bible.?id=1.2.7|AUTODETECT|” 3. Man was formed from the dust of the earth 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 “tw://bible.?id=1.1.28|AUTODETECT|” ), crowned with glory and honor, and appointed to rule God s creation 7 1 -1 9 0 “tw://bible.?id=1.1.28|AUTODETECT|” Gen. 1:28) 1 1 -1 9 0 “tw://bible.?id=19.8.5-19.8.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.8.5-19.8.8|AUTODETECT|” Ps. 8:5 8) 1 1 -1 9 0 “tw://bible.?id=58.2.7-58.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.7-58.2.8|AUTODETECT|” Heb. 2:7 8) 1 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” ). Angels are created spirits and are appointed to minister and serve 7 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” Heb. 1:7) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.5.12|AUTODETECT|” 4. Adam fell into sin, but the second Adam has come to redeem him 7 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” Rom. 5:12) 1 1 -1 9 0 “tw://bible.?id=45.5.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=46.15.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.45|AUTODETECT|” I Cor. 15:45) 1 1 -1 9 0 “tw://bible.?id=58.2.16|AUTODETECT|” ). Angels fell into sin but are not redeemed by Jesus Christ 7 1 -1 9 0 “tw://bible.?id=58.2.16|AUTODETECT|” Heb. 2:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.1.27|AUTODETECT|” 5. And do you know that men, but not the angels, are created in the image of God 7 1 -1 9 0 “tw://bible.?id=1.1.27|AUTODETECT|” Gen. 1:27) 1 1 -1 9 0 “tw://bible.?id=19.104.4|AUTODETECT|” )? Angels are God s messengers and his servants 7 1 -1 9 0 “tw://bible.?id=19.104.4|AUTODETECT|” Ps. 104:4) 1 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” Heb. 1:7) 1 1 -1 9 0 0 ). Conclusively, Scripture teaches that the difference between men and angels is profound.) 1 13 2 8 0 0 ) Greek Words, Phrases, and Constructions in 9 10) Verse 9) A �� this combination indicates a change of subject in the discourse.) �� the use of this middle participle in the present tense denotes duration of time. The tense of the participle relates to the tense of the main verb.) �� from the verb �� (I discuss), this form is in the imperfect middle indicative to show duration in the past tense. The imperfect is descriptive.) Verse 10) �W�� Jude returns to the subject of verse 8. The combination of these two Greek words reveals a change of subject in the discourse.) �4�� this verb in the perfect tense with a present meaning (from �6��, I know) expresses innate knowledge) C. Cain, Balaam, and Korah) 11) Jude mentions three examples of wickedness that are recorded in the Old Testament Scriptures. Notice that once again Jude s penchant for grouping items in triads is evident (compare vv. 1, 2).

Moreover, in the triad of Cain, Balaam, and Korah, Jude achieves a gradual crescendo by mentioning the nouns way, error, and rebellion.��50��) 11. Woe to them! They have taken the way of Cain; they have rushed for profit into Balaam s error; they have been destroyed in Korah s rebellion.) 1 1 2 8 0 “tw://bible.?id=40.11.21|AUTODETECT|” The lamentation Woe to them! (with variations) is a typical phrase that the Old Testament prophets uttered repeatedly to condemn persons or nations. Jesus uses the word woe to place a curse on Korazin and Bethsaida 7 1 -1 9 0 “tw://bible.?id=40.11.21|AUTODETECT|” Matt. 11:21) 1 1 -1 9 0 “tw://bible.?id=40.23.0|AUTODETECT|” ), and he rebukes the Pharisees with a series of seven woes 7 1 -1 9 0 “tw://bible.?id=40.23.0|AUTODETECT|” Matt. 23) 1 1 -1 9 0 “tw://bible.?id=46.9.16|AUTODETECT|” ). And Paul calls a woe upon himself should he fail to preach the gospel 7 1 -1 9 0 “tw://bible.?id=46.9.16|AUTODETECT|” I Cor. 9:16) 1 1 -1 9 0 0 ). Likewise, Jude pronounces woes upon his godless contemporaries and tells them that they are heading for destruction. At the same time his words are a warning to his readers not to permit these godless men to lead them astray.) 1 1 2 8 0 0 a. Cain) 1 1 2 8 0 “tw://bible.?id=1.4.2|AUTODETECT|” They have taken the way of Cain. The Scriptures mention Cain in four different books: ) 7 1 -1 9 0 “tw://bible.?id=1.4.2|AUTODETECT|” Genesis 4:2) 1 1 -1 9 0 “tw://bible.?id=1.4.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.4.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=1.4.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.4.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=1.4.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.4.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=58.11.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.4|AUTODETECT|” Hebrews 11:4) 1 1 -1 9 0 “tw://bible.?id=65.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.11|AUTODETECT|” Jude 11) 1 1 -1 9 0 “tw://bible.?id=62.3.12|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=62.3.12|AUTODETECT|” I John 3:12) 1 1 -1 9 0 “tw://bible.?id=1.4.7|AUTODETECT|” . In these passages Cain is depicted as the first murderer and the first willful unbeliever. God spoke to him when he rejected Cain s offering and instructed Cain to overcome sin 7 1 -1 9 0 “tw://bible.?id=1.4.7|AUTODETECT|” Gen. 4:7) 1 1 -1 9 0 “tw://bible.?id=58.11.4|AUTODETECT|” ). After Cain killed Abel, God protected Cain by placing a mark on him (v. 15). But in spite of God s grace, Cain went out from the Lord s presence (v. 1). Hence, Cain not only murdered his brother, but also rejected God. Hardened by unbelief, he deliberately cast his lot with the devil 7 1 -1 9 0 “tw://bible.?id=58.11.4|AUTODETECT|” Heb. 11:4) 1 1 -1 9 0 “tw://bible.?id=62.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.12|AUTODETECT|” I John 3:12) 1 1 -1 9 0 “tw://bible.?id=1.4.8|AUTODETECT|” ). An early Jewish commentary on ) 7 1 -1 9 0 “tw://bible.?id=1.4.8|AUTODETECT|” Genesis 4:8) 1 1 -1 9 0 0 puts these words on the lips of Cain: There is no judgment, no judge, no world to come; no reward will be given to the righteous, and no destruction for the wicked. ��51��) 1 1 2 8 0 “tw://bible.?id=62.3.15|AUTODETECT|” What is the way of Cain which the godless men have taken? Not only Cain lacked the virtues of faith and love; the godless men of Jude s day also are devoid of these qualities.��52�� They lack selflessness and generosity (see v. 16). They nurture the vices of envy and greed; they have hearts filled with hatred toward God and man. And hatred leads to murder, as John points out in his epistle 7 1 -1 9 0 “tw://bible.?id=62.3.15|AUTODETECT|” I John 3:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. Balaam) 1 1 2 8 0 “tw://bible.?id=4.31.16|AUTODETECT|” They have rushed for profit into Balaam s error. A superficial reading of the Old Testament account leaves the impression that Balaam obeyed God by blessing the Israelites.��53�� In fact, the Old Testament passages fail to disclose that Balaam indeed received a reward for his prophecies. Nevertheless, Scripture indicates Balaam sought to corrupt the Israelites by enticing them to sexual immorality and idol worship 7 1 -1 9 0 “tw://bible.?id=4.31.16|AUTODETECT|” Num. 31:16) 1 1 -1 9 0 “tw://bible.?id=66.2.14|AUTODETECT|” ). When John records Jesus letter to the church of Pergamum he writes, You have people there who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin by eating food sacrificed to idols and by committing sexual immorality 7 1 -1 9 0 “tw://bible.?id=66.2.14|AUTODETECT|” Rev. 2:14) 1 1 -1 9 0 “tw://bible.?id=4.25.0|AUTODETECT|” ). Jesus is referring to Israel s sin at Baal-Peor 7 1 -1 9 0 “tw://bible.?id=4.25.0|AUTODETECT|” Num. 25) 1 1 -1 9 0 “tw://bible.?id=4.31.8|AUTODETECT|” ). Because of this sin, thousands of Israelites died in a plague and thousands of Midianites died on the battlefield. Among the slain Midianites was Balaam 7 1 -1 9 0 “tw://bible.?id=4.31.8|AUTODETECT|” Num. 31:8) 1 1 -1 9 0 “tw://bible.?id=61.2.15|AUTODETECT|” ). Balaam loved not God and his people, but money. And because he loved money, he sold Israel to the king of Moab. Accordingly, Peter reveals that Balaam loved the wages of wickedness 7 1 -1 9 0 “tw://bible.?id=61.2.15|AUTODETECT|” II Peter 2:15) 1 1 -1 9 0 0 ). As Balaam sought the destruction of Israel, so the godless men desire the downfall of God s people.) 1 2 2 8 0 0 We should not understand the term error in a passive sense, that is, as if Balaam was led astray and thus erred. Rather, this term has an active meaning Balaam deceived the Israelites by leading them into sin. Similarly, the objective of Jude s opponents is to deceive the Christian community and to make a profit.) c. Korah) 1 1 2 8 0 “tw://bible.?id=4.16.1-4.16.35|AUTODETECT|” They have been destroyed in Korah s rebellion. The sad account of Korah s rebellion against Moses is recorded in ) 7 1 -1 9 0 “tw://bible.?id=4.16.1-4.16.35|AUTODETECT|” Numbers 16:1 35) 1 1 -1 9 0 0 . Korah, Dathan, and Abiram with their respective families were swallowed up by the earth; 250 leaders were consumed by fire. This happened as a result of their refusal to accept the leadership of Moses and Aaron. God severely punished these people for challenging his administration and teaching.) 1 19 2 8 0 0 How does Korah s sin differ from that of Cain and Balaam? Cain broke his relationship with God; Balaam desired to lead God s people into sin for profit; but Korah questioned God s wisdom in appointing Moses and Aaron leaders of Israel. Likewise, Jude s adversaries presumably rejected apostolic leadership and teaching in the Christian church. In comparison with Korah and his followers, the adversaries, too, will perish because of God s judgment. Jude is so positive that he writes the verb destroy in the past tense, as if the action already had taken place: They have been destroyed in Korah s rebellion. ) These three examples are not merely interesting historical accounts. Jude employs the three references to show that in his day godless men are bent on destroying God s people.) ) Greek Words, Phrases, and Constructions in 11) �� this verb and the other two in verse 11 are constative aorists.��54�� The three datives are unique: A�� (dative of place), �� (dative of advantage), and �� (dative of means).) �� p� �� although the definite article can be construed either with the personal name Balaam or with the noun profit, in harmony with the other two parts of this verse I take it with the name Balaam.) �� the genitive �� is objective, for profit, and is classified as a genitive of price.��55�� The verb form is the aorist passive from �� (I pour out).

In the passive it means give up or abandon oneself. ��56��) ) V. Descriptions) 12 16) 12 These men are blemishes at your love feasts, eating with you without the slightest qualm shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted twice dead. 13 They are wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever.) 14 Enoch, the seventh from Adam, prophesied about these men: See, the Lord is coming with thousands upon thousands of his holy ones 15 to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him. 16 These men are grumblers and faultfinders; they follow their own evil desires; they boast about themselves and flatter others for their own advantage.) ) A. Contemporaries) 12 13) In these two verses Jude resorts to using many figures from nature to portray his godless adversaries. His metaphors are eloquent, colorful, and pointed, and aid the reader in recognizing these men who are perverting God s truth. Here is poetic description at its best.) 12.

These men are blemishes at your love feasts, eating with you without the slightest qualm shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted twice dead.) In this verse Jude provides another indication that these apostates are mingling freely with the members of the church (see v. 4). They are brazen in their behavior; they boldly come to the love feasts of the believers.) These men are blemishes) 1 1 2 8 0 “tw://bible.?id=61.2.13|AUTODETECT|” What is the meaning of the word blemishes? The term is used to describe spots or stains that cover an object, for example, a body. These spots mar the appearance of the item in question. In the parallel of this text, Peter characterizes the false teachers as blots and blemishes at the love feasts of the church 7 1 -1 9 0 “tw://bible.?id=61.2.13|AUTODETECT|” II Peter 2:13) 1 1 -1 9 0 “tw://bible.?id=61.2.13|AUTODETECT|” ). The original meaning of the Greek word is reefs. The term refers to a hidden reef or a dangerous obstacle (JB) on which a ship can be wrecked when it is approaching land. This translation, then, points to the heretics who mingle in the Christian community and have not yet been identified as dangerous to the life of the church. The choice between these two translations is difficult. Nevertheless, the godless persons who come boldly to the love feasts are anything but secretive in their actions. They live immoral lives, reject authority (v. 8), behave like animals (v. 10), and are divisive in their work (v. 15). Accordingly, many translators prefer the reading blemishes. They do so in view of the parallel in ) 7 1 -1 9 0 “tw://bible.?id=61.2.13|AUTODETECT|” II Peter 2:13) 1 1 -1 9 0 0 , where Peter uses a different Greek word which means spots. ) 1 3 2 8 0 0 At your love feasts) Without hesitation these intruders come to the love feasts of the Christian community. What is a love feast? It is a common meal eaten by early Christians in connection w[ith] their church services, for the purpose of fostering and expressing brotherly love. ��57�� At these feasts the apostates satisfy their physical appetites. They do this without qualm in the presence of the Christians whose unity and harmony they seek to destroy.) Shepherds who feed only themselves) 1 1 2 8 0 “tw://bible.?id=46.11.21|AUTODETECT|” This is an obvious reference to the prophecy of Ezekiel, where God pronounces woes upon the spiritual shepherds of Israel who only take care of themselves instead of God s people (34:2; also see vv. 8, 10). Jude s adversaries come to the love feasts to feed themselves 7 1 -1 9 0 “tw://bible.?id=46.11.21|AUTODETECT|” I Cor. 11:21) 1 1 -1 9 0 “tw://bible.?id=46.11.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.11.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” ). But the text says that they were shepherding themselves, which points to a spiritual dimension. The concept shepherd in the New Testament relates to the church of Jesus Christ that is spiritually fed by faithful shepherds 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” Acts 20:28) 1 1 -1 9 0 “tw://bible.?id=46.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.7|AUTODETECT|” I Cor. 9:7) 1 1 -1 9 0 “tw://bible.?id=60.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.2|AUTODETECT|” I Peter 5:2) 1 1 -1 9 0 0 ).��58�� By contrast, these false teachers are not caring for the members of the church; instead they expect monetary support from these members. They take all and give nothing.) 1 5 2 8 0 0 Therefore, Jude describes his adversaries with four metaphors taken from nature: from the air, the earth, the sea, the heaven. ��59�� He depicts waterless clouds that symbolize deception, dead fruit trees that symbolize uselessness, foaming waves of the sea that show unruliness, and wandering stars that portray disobedience.) They are clouds without rain) An anxious farmer looks expectantly at approaching clouds. He hopes to receive abundant rain for his parched fields. But much to his dismay, he sees these clouds drift past, blown by the wind. They fail to give him a single drop of rain. He knows that he has been deceived by the appearance of these waterless clouds. Similarly, the heretics are verbose in speech but fail to present anything that is substantive and refreshing.) Autumn trees, without fruit and uprooted twice dead) Here Jude presents a picture of dead fruit trees which apparently had not produced a harvest during the autumn.

To the fruit farmer, these trees were dead, that is, useless, and therefore he had pulled them out of the ground to make room for other trees. In their uprooted state, the wood of the trees dried up, so that the farmer rightly could call them twice dead. Except as firewood, these trees had no value for him.) 1 1 2 8 0 “tw://bible.?id=40.7.20|AUTODETECT|” The spiritual application of this metaphor means that the godless men bear no spiritual fruit in their lives 7 1 -1 9 0 “tw://bible.?id=40.7.20|AUTODETECT|” Matt. 7:20) 1 1 -1 9 0 “tw://bible.?id=61.2.20|AUTODETECT|” ). Because they deny Jesus Christ as their Lord and Savior (v. 4), they are spiritually dead. They are the false teachers about whom Peter writes, If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning 7 1 -1 9 0 “tw://bible.?id=61.2.20|AUTODETECT|” II Peter 2:20) 1 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” Heb. 6:4 6) 1 1 -1 9 0 0 ). And for this reason, Jude describes them as twice dead.) 1 1 2 8 0 “tw://bible.?id=66.2.11|AUTODETECT|” Another view is that Jude regards the physical destruction of these sinners an accomplished fact (v. 11b), even though they are still living. Moreover, God has condemned them (compare vv. 4a, 7b, 14 15). Because they have change[d] the grace of & God into a license for immorality, they demonstrate that they have died a spiritual death. In Scripture, this phenomenon is known as the second death 7 1 -1 9 0 “tw://bible.?id=66.2.11|AUTODETECT|” Rev. 2:11) 1 1 -1 9 0 “tw://bible.?id=66.20.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.6|AUTODETECT|” 20:6) 1 1 -1 9 0 “tw://bible.?id=66.20.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.20.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=66.21.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.8|AUTODETECT|” 21:8) 1 1 -1 9 0 0 ). The term second death is an apocalyptic phrase that expresses God s condemnation of the wicked.��60�� Indeed this view has merit.) 1 1 2 8 0 0 13. They are wild waves of the sea, foaming up their shame.) 1 1 2 8 0 “tw://bible.?id=23.57.20|AUTODETECT|” Here is a slightly different metaphor, in which Jude mixes the physical elements of nature (waves) with the moral qualities of man (shame). The Old Testament parallel is ) 7 1 -1 9 0 “tw://bible.?id=23.57.20|AUTODETECT|” Isaiah 57:20) 1 1 -1 9 0 “tw://bible.?id=59.1.6|AUTODETECT|” , But the wicked are like the tossing sea, which cannot rest, whose waves cast up mire and mud. In this picture Jude portrays both the fierce brute force of the waves and their instability and unpredictability as they roll toward shore 7 1 -1 9 0 “tw://bible.?id=59.1.6|AUTODETECT|” James 1:6) 1 1 -1 9 0 0 ). They pick up foam and debris which they scatter abroad.) 1 4 2 8 0 0 This picture of the sea depicts the wicked whose evil hearts impel them to engage in shameful acts that affect the people who surround them. The evil they commit is forceful, untamed, unpredictable, and involves any unwary bystander. With this metaphor Jude projects an element of fearfulness. As a person standing along the shore tries to avoid the spray of the waves, so the believer ought to shun the words and deeds of the wicked.) Wandering stars) Jude uses this last metaphor to cause the reader to look at the night sky and see the planets. He knows that a careful observer sees some planets wander through the heavens. They illuminate the darkness but because of their wandering courses, they cannot be relied on for navigational purposes.

We should stay with the exact wording of the text and not interpret the words to mean meteors or shooting stars that disappear in the darkness of the night. Jude places the emphasis on the concept wander, which aptly applies to the false teachers. In fact, the word error (v. 11) derives from the verb to wander. By applying this concept to the heretics, Jude describes them as apostates in whose company no Christian can chart a straight paths.��61�� Their devious course of life leads to eternal damnation.) For whom blackest darkness has been reserved forever) 1 1 2 8 0 “tw://bible.?id=61.2.17|AUTODETECT|” Jude is no longer speaking about the wandering stars but is applying the last line of verse 13 to the godless men whom God has consigned to hell. Notice the resemblance of their destiny to that of the fallen angels whom God has placed in dark dungeons. These [angels] he has kept in darkness, bound with everlasting chains for judgment on the great Day (v. 6). Jude qualifies the term darkness with the word blackest, which also occurs in the parallel passage, Blackest darkness is reserved for them 7 1 -1 9 0 “tw://bible.?id=61.2.17|AUTODETECT|” II Peter 2:17) 1 1 -1 9 0 0 ). That is, these wicked men will spend eternity in utter darkness. They exist without hope in absolute oblivion.) 1 14 2 8 0 0 Of these four metaphors, the last one reveals the ultimate destiny of the false prophets who pretend to be guiding lights but instead are wandering stars. Jude employs the passive voice in the clause for whom blackest darkness has been reserved forever. With the passive he indicates that God himself has placed the godless men, together with the fallen angels (v. 6), in everlasting darkness.��62��) ) Greek Words, Phrases, and Constructions in 12 13) Verse 12) �� this adverb translated without qualm modifies either the preceding present middle participle �� (feasting together) or the following present active participle �� (shepherding). Translators are equally divided and the choice is difficult.) �� Jude uses the plural form of �� (wind) to depict the frequent changes of direction.) �� the compound of the preposition � (out of) and the verb �� (I cause to take root) is both directive and perfective in scope. The passive voice metaphorically points to God as the divine agent.) Verse 13) �� these two nouns stand in apposition to each other. They lack definite articles and are translated wandering stars, literally, stars that are planets.

To translate these two nouns freely as shooting stars is inaccurate.) �7� grammatically the nearest antecedent of this masculine plural relative pronoun is ��. However, the sense of the verse dictates that the antecedent is �W�� (these) in verse 12.) B. Saints and Sinners) 14 15) In the next two verses Jude quotes from the apocryphal book I Enoch, which was widely known in the first century of the Christian era. It circulated originally in Aramaic and possibly Hebrew. Archaeologists discovered fragments of this book, written in Aramaic, among the Dead Sea Scrolls. Scholars assume that Jude consulted an Aramaic copy of I Enoch and translated into Greek the verses he needed for his epistle.) 14.

Enoch, the seventh from Adam, prophesied about these men: See, the Lord is coming with thousands upon thousands of his holy ones 15. to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him. ) 1 1 2 8 0 “tw://bible.*?id=61.1.21|AUTODETECT|” Before I interpret these two verses, a few comments must be made. First, even though Jude cites an apocryphal book, he provides no evidence that he regarded it as Scripture. He used this document because, in the two centuries before and after the birth of Christ, I Enoch was a well-known and highly respected volume of religious writings. Next, upon close examination we learn that this apocryphal document has been responsible for influencing indirectly the language and thought of many New Testament books (see the allusions to I Enoch especially in Matthew, Luke, Romans, Hebrews, and Revelation). Their writers show familiarity with the content of I Enoch. Last, we must ask whether the quotation from I Enoch in its biblical context is authoritative.

The answer is affirmative. Divine inspiration takes place when the Holy Spirit fills an author and directs him to write Scripture 7 1 -1 9 0 “tw://bible.?id=61.1.21|AUTODETECT|” II Peter 1:21) 1 1 -1 9 0 “tw://bible.?id=44.17.28|AUTODETECT|” ). The Holy Spirit is free to inspire borrowed words and make them part of God s Word 7 1 -1 9 0 “tw://bible.?id=44.17.28|AUTODETECT|” Acts 17:28) 1 1 -1 9 0 0 ). Also, we know that God himself stands behind his Word to give it absolute authority.) 1 2 2 8 0 0 Observe these points:) a. Enoch) 1 1 2 8 0 “tw://bible.?id=1.5.18|AUTODETECT|” This godly person is known to us from the genealogy in ) 7 1 -1 9 0 “tw://bible.?id=1.5.18|AUTODETECT|” Genesis 5:18) 1 1 -1 9 0 “tw://bible.?id=1.5.21-1.5.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.5.21-1.5.24|AUTODETECT|” 21 24) 1 1 -1 9 0 “tw://bible.?id=1.5.3-1.5.24|AUTODETECT|” . He is the man who walked with God, which is a phrase used twice (in vv. 22 and 24) to reveal his intimate spiritual life. Because of Enoch s devotion, God took him so that he did not see death. Jude designates him the seventh from Adam. Beginning with Adam, we have seven names, including Seth, Enosh, Kenan, Mahalalel, Jared, and Enoch 7 1 -1 9 0 “tw://bible.?id=1.5.3-1.5.24|AUTODETECT|” Gen. 5:3 24) 1 1 -1 9 0 “tw://bible.?id=13.1.1-13.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.1.1-13.1.3|AUTODETECT|” I Chron. 1:1 3) 1 1 -1 9 0 0 ).��63�� To the Jew, the number seven signifies completion or fullness.) 1 1 2 8 0 “tw://bible.?id=61.2.5|AUTODETECT|” Enoch & prophesied about these men. If we assume that the words of Enoch were spoken by the godly person who lived before the flood, then we hear a voice from early antiquity. Listing examples from the past (vv. 5 7), Jude makes no reference to any person living prior to the flood. By contrast, Peter in his parallel account includes Noah and his family 7 1 -1 9 0 “tw://bible.*?id=61.2.5|AUTODETECT|” II Peter 2:5) 1 1 -1 9 0 0 ). In the place of Noah, Jude mentions Enoch, who prophesied in the days before the flood.��64��) 1 8 2 8 0 0 Does Jude mean that the verb to prophesy in this text must be understood as referring to inspired prophecy? Hardly. Donald Guthrie writes:) ) It seems most likely that [Jude] did not intend the word in this sense, but rather in the sense of predicting , since he applies to his own day what purports to come from the antediluvian world. It would have been different if any of the normal citation-formulae had been used, for then there would have been little doubt that Jude was treating the book of Enoch as Scripture. But in the absence of a specific formula, the presumption must be in favour of a more general use of the verb.��65��) Jude makes no appeal to Scripture and omits the common introduction, it is written, that is used by other New Testament writers. This much we can at least say without straining, that the designation Scripture as scripture and its citation by the formula It is written attest primarily its indefectible authority. ��66��) b.

Return of Christ) See, the Lord is coming with thousands upon thousands of his holy ones. Except for a few variations (perhaps because Jude presents his own translation), the text is virtually the same as that of I Enoch 1:9. Here is Enoch s prophecy:) ) Behold, he will arrive with ten million of the holy ones in order to execute judgment upon all. He will destroy the wicked ones and censure all flesh on account of everything that they have done, that which the sinners and the wicked ones committed against him.��67��) 1 1 2 8 0 “tw://bible.?id=40.25.31|AUTODETECT|” Note that Jude makes the Lord the subject of the sentence. He puts the quotation in the perspective of Christ s return. When Jesus comes back, he will be accompanied by thousands upon thousands of his holy ones, that is, his angels. In the Gospel Jesus affirms that when the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory 7 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” Matt. 25:31) 1 1 -1 9 0 “tw://bible.?id=5.33.2|AUTODETECT|” ; see 24:30 31). The text gives no precise number of angels but is merely descriptive of an exceedingly great multitude 7 1 -1 9 0 “tw://bible.?id=5.33.2|AUTODETECT|” Deut. 33:2) 1 1 -1 9 0 “tw://bible.?id=27.7.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.7.10|AUTODETECT|” Dan. 7:10) 1 1 -1 9 0 “tw://bible.?id=38.14.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.14.5|AUTODETECT|” Zech. 14:5) 1 1 -1 9 0 “tw://bible.?id=58.12.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.22|AUTODETECT|” Heb. 12:22) 1 1 -1 9 0 0 ). The Lord returns to pass judgment on all people and to convict the wicked.) 1 8 2 8 0 0 c. Judgment) [The Lord is coming] to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all harsh words ungodly sinners have spoken against him. John Newton describes Christ s return:) At His call the dead awaken,) Rise to life from earth and sea;) All the powers of nature, shaken) By His looks, prepare to flee.) Careless sinner,) What will then become of thee?) 1 1 2 8 0 “tw://bible.?id=43.5.27-43.5.30|AUTODETECT|” Enoch not only observes the wickedness of his day, but also looks into the future and addresses all godless people, including the adversaries of Jude. Jude, then, notes that the Lord judges everyone, for God has given Jesus the authority to judge the people 7 1 -1 9 0 “tw://bible.?id=43.5.27-43.5.30|AUTODETECT|” John 5:27 30) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Note the repetition, obviously for emphasis, in this verse (v. 15). Jude uses the comprehensive and inclusive Greek adjective all four times (in the NIV all [three times] and everyone [once]). He also repeats the word ungodly (four times). Every human being must stand before the Judge. The righteous will be acquitted through the redeeming work of Christ, but the wicked will receive their just recompense. In the judgment day the unbelievers cannot claim ignorance, for they have received warnings throughout history. In fact, the ungodly deliberately ignore these admonitions and sin regardless. In his terse manner, John Albert Bengel remarks, A sinner is bad; one who sins without fear, is worse. ��68��) d. Conviction) 1 1 2 8 0 “tw://bible.?id=39.3.13|AUTODETECT|” As Jude develops his letter, he explains his earlier comment about God s condemnation of godless men (v. 4). Thus, he discloses that these men live immorally, spurn authority, and slander celestial beings (vv. 8, 10). He reveals that they find fault, boast, brag, and flatter (v. 16); they scoff at divine revelation and willfully follow their own ungodly desires (v. 18). Applying the prophecy of Enoch, Jude indicates that these men will be convicted because of the evil acts they have committed and the harsh words they have spoken against the Lord. All ungodly persons will be judged and all their ungodly deeds and all their hard words will be held as evidence against them in a court of law 7 1 -1 9 0 “tw://bible.?id=39.3.13|AUTODETECT|” Mal. 3:13) 1 1 -1 9 0 “tw://bible.?id=40.12.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.12.36|AUTODETECT|” Matt. 12:36) 1 1 -1 9 0 0 ). The writer s emphasis on the terms all and ungodly is designed to call the attention of these godless men to the seriousness of their sin. They deliberately taunt God, dishonor him, and scorn his Word. In the Greek Jude places the two words ungodly sinners last in the sentence for special emphasis. A literal translation of these words reveals the climax of the sentence: sinners, godless persons. ) 1 15 2 8 0 0 ) Greek Words, Phrases, and Constructions in 14 15) Verse 14) �� this conjunction is omitted in many translations.��69�� Perhaps this �� is a misplaced conjunction that should have preceded the noun ��.��70��) �� the difficulties with this demonstrative pronoun are disturbing. First, the lack of a preposition before the dative case is confusing because the dative is not an indirect object. Translators meet the problem by supplying the preposition about, that is, he prophesied about these men. Next, the antecedent of the pronoun appears to be the godless men mentioned earlier in Jude s epistle (vv. 4, 8, 10, 12). But did Enoch by-pass the wicked generation of his own day?) �� the aorist active of �� (I come, go) is used in a prophetic sense and is given a future connotation.) � the meaning of this preposition draws close to �� and �� in usage. ��71��) Verse 15) �� the aorist infinitive reveals single action in the court case. The noun �� (the process of judging) refers to the duration of the trial in which every deed and every word is examined.) �� this verb refers to not so much the content of the spoken words as the manner in which they were uttered.) C.

Grumblers) 16) After quoting Enoch s prophecy, Jude applies it to the ungodly men whom he first introduced in verse 4. He demonstrates that these men in effect sin against God in word and deed. He shows that they are godless sinners.) 16. These men are grumblers and faultfinders; they follow their own evil desires; they boast about themselves and flatter others for their own advantage.) Jude is completing his description of these heretics; he has portrayed them graphically with a series of four metaphors taken from nature (vv. 12 13). Now he lists at least five of their sinful practices and reprehensible characteristics. He writes,) 1 1 2 8 0 “tw://bible.?id=44.6.1|AUTODETECT|” a. These men are grumblers. In some situations in life, necessity forces people to utter legitimate complaints. For example, in the Jerusalem church, the Greek-speaking Jews complained against the Aramaic-speaking Jews because their widows were being neglected in respect to the daily food distribution 7 1 -1 9 0 “tw://bible.?id=44.6.1|AUTODETECT|” Acts 6:1) 1 1 -1 9 0 “tw://bible.?id=4.16.41|AUTODETECT|” ). Jude, however, uses the term grumblers not with a positive but with a negative meaning. These men, he intimates, give vent to their discontent by complaining not against men but against God. When the Israelites grumbled in the desert, they were killed by God s destroying angel 7 1 -1 9 0 “tw://bible.?id=4.16.41|AUTODETECT|” Num. 16:41) 1 1 -1 9 0 “tw://bible.?id=4.17.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.17.5|AUTODETECT|” 17:5) 1 1 -1 9 0 “tw://bible.?id=4.17.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.17.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=46.10.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.10|AUTODETECT|” I Cor. 10:10) 1 1 -1 9 0 “tw://bible.?id=43.6.41|AUTODETECT|” ). In Jesus day, not only the Jews but even the disciples grumbled about the words Jesus spoke 7 1 -1 9 0 “tw://bible.?id=43.6.41|AUTODETECT|” John 6:41) 1 1 -1 9 0 “tw://bible.?id=43.6.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.43|AUTODETECT|” 43) 1 1 -1 9 0 “tw://bible.?id=43.6.61|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.61|AUTODETECT|” 61) 1 1 -1 9 0 0 ). The term grumble denotes dissatisfaction with someone s words or deeds and often leads to condemning the speaker or doer.) 1 3 2 8 0 0 b. Faultfinders. The godless persons in Jude s day went one step further; they were grumblers and faultfinders. These two terms are synonymous. Persons who are faultfinders are finding fault with [their] lot. ��72�� They bemoan the place God has given them in life and thus they direct their criticism toward God. They consider God responsible for their adversities, losses, and disappointments.

They are the ungodly sinners who speak harsh words against God (v. 15).) c. They follow their own evil desires. Jude repeats these words in verse 18 . By adding the qualifying adjective evil, Jude rules out the possibility of interpreting the word desires in a favorable sense. He is referring to physical lust that reveals itself in unlawful craving.��73�� These ungodly people are enslaved to their evil desires, for daily they pursue them and consequently commit ungodly acts (see v. 15).) d. They boast about themselves.

Literally Jude says, And their mouth speaks haughty words. They utter arrogant speech which they are unable to confirm. They make boastful comments that are empty, without substance, and baseless. Yet in their arrogance they directed these comments to God.) 1 1 2 8 0 “tw://bible.?id=3.19.15|AUTODETECT|” e. [They] flatter others for their own advantage. These godless men are showing partiality to gain profits for themselves. The Greek has the expression to admire faces; it is best translated flatter. This expression is actually a Hebrew idiom translated into Greek; it conveys the meaning to show partiality for the sake of material benefits. But in the Old Testament God instructed the Israelites, Do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly 7 1 -1 9 0 “tw://bible.?id=3.19.15|AUTODETECT|” Lev. 19:15) 1 1 -1 9 0 “tw://bible.?id=5.16.19|AUTODETECT|” ; also compare ) 7 1 -1 9 0 “tw://bible.?id=5.16.19|AUTODETECT|” Deut. 16:19) 1 1 -1 9 0 “tw://bible.?id=59.2.1-59.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.1-59.2.9|AUTODETECT|” James 2:1 9) 1 1 -1 9 0 0 ). The apostates speak arrogant words to God and flattering words to the rich. With their arrogance they flout God s honor and with their flattery they deceive their fellow men.) 1 18 2 8 0 0 ) VI. Exhortations to Believers) 17 23) 17 But, dear friends, remember what the apostles of our Lord Jesus Christ foretold. 18 They said to you, In the last times there will be scoffers who will follow their own ungodly desires. 19 These are the men who divide you, who follow mere natural instincts and do not have the Spirit.) 20 But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit. 21 Keep yourselves in God s love as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life.) 22 Be merciful to those who doubt; 23 snatch others from the fire and save them; to others show mercy, mixed with fear hating even the clothing stained by corrupted flesh.) ) A. Remember the Gospel) 17 18) Except for a brief comment on the divisiveness of the godless persons, Jude has concluded the major part of his epistle. He is making the transition from describing the heretics (vv. 5 16) to addressing the Christians (vv. 17 23). In a sense, the main part of his letter is an explanation of his remark about the condemnation of ungodly men (v. 4). But in the concluding part of the epistle, Jude wants to write about the salvation of the believers (v. 3).��74�� Accordingly, in the next two verses he exhorts the believers to listen to the teaching of Christ s apostles.) 17.

But, dear friends, remember what the apostles of our Lord Jesus Christ foretold. 18. They said to you, In the last times there will be scoffers who will follow their own ungodly desires. ) a. Address) After writing the lengthy discourse on the conduct of false teachers, Jude once more addresses the original recipients of his epistle. He has warned them about the words and deeds of godless men whom God has condemned (see vv. 4, 7, 13). Now he addresses them tenderly with the expression dear friends. He uses this term three times, once at the beginning of his epistle (v. 3) and twice at the end (vv. 17, 20).

The readers are loved by God (v. 1) and by their faithful pastor Jude.) b. Recall) Notice the close parallel to this text in Peter s second epistle: I want you to recall the words spoken in the past by the holy prophets and the command given by our Lord and Savior through your apostles (3:2). Jude gives his readers a command when he says, Remember. He has spoken encouraging words earlier when he commended them for their knowledge of Old Testament teaching (v. 5). But now a direct command is necessary, for neglect of factual knowledge is detrimental to their salvation. The readers must be able to recall the message of the gospel so that they can defend themselves against the pernicious attacks of the heretics.

They must know that they can effectively oppose their adversaries with the gospel which has been preached by Christ s apostles.) c. Apostles) Who are the apostles? Jude writes, Remember what the apostles of our Lord Jesus Christ foretold. He implies that he is not one of them. Although Jude mentions no apostolic names, the qualification of our Lord Jesus Christ provides the evidence that he means the original twelve apostles and Paul. We know almost nothing about their ministry, except for the missionary labors of Peter and Paul recorded in their epistles and in Acts.

Because the New Testament is silent about the labors of the broader circle of apostles, we assume that Jude is thinking of the well-known apostles Peter and Paul.) d. Message) 1 1 2 8 0 “tw://bible.?id=44.20.29|AUTODETECT|” The literal text has, Remember the words which were spoken before by the apostles (NKJV). That is, the Greek term rmatMn (words) refers not to the entire gospel but rather to individual sayings of the apostles. Perhaps Jude has recorded one of these sayings in the next verse (v. 18). The apostles were conscious of the approaching last days and warned the Christians to expect difficult times. Hence in his farewell message to the Ephesian elders Paul said, Know that after I leave, savage wolves will come in among you and will not spare the flock 7 1 -1 9 0 “tw://bible.?id=44.20.29|AUTODETECT|” Acts 20:29) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 e. Saying) 1 1 2 8 0 “tw://bible.?id=61.3.3|AUTODETECT|” What do the apostles say? In the last times there will be scoffers who will follow their own ungodly desires. The Greek text reveals that the apostles repeatedly taught the content of this saying. Peter also has recorded it, albeit with slight variations from Jude s wording: First of all, you must understand that in the last days scoffers will come, scoffing and following their own evil desires 7 1 -1 9 0 “tw://bible.?id=61.3.3|AUTODETECT|” II Peter 3:3) 1 1 -1 9 0 “tw://bible.?id=54.4.1-54.4.2|AUTODETECT|” ). Teaching orally, the apostles drilled these words into the hearts and minds of the believers. They taught that the early Christians lived in the last days or last times, in which false teachers would undermine the members of the church. From the New Testament epistles we know that this teaching was common 7 1 -1 9 0 “tw://bible.?id=54.4.1-54.4.2|AUTODETECT|” I Tim. 4:1 2) 1 1 -1 9 0 “tw://bible.?id=55.3.1-55.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.1-55.3.5|AUTODETECT|” II Tim. 3:1 5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.24.4-40.24.5|AUTODETECT|” In New Testament literature, the expression last times applies to the present and the future. This time has its beginning in the first century when Christ came and brought the gospel and lasts until his eventual return. Scripture teaches that during this period, the forces of evil will become increasingly visible and audible. The apostles repeat the warnings of Jesus, who in his discourse on the end of the age repeatedly predicts that false prophets will appear to deceive, if possible, even the elect 7 1 -1 9 0 “tw://bible.?id=40.24.4-40.24.5|AUTODETECT|” Matt. 24:4 5) 1 1 -1 9 0 “tw://bible.?id=40.24.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.24.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=40.24.23-40.24.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.24.23-40.24.24|AUTODETECT|” 23 24) 1 1 -1 9 0 “tw://bible.?id=40.24.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.24.26|AUTODETECT|” 26) 1 1 -1 9 0 0 ). In a similar vein, the apostles warn the believers to watch out for scoffers.) 1 1 2 8 0 “tw://bible.?id=60.1.20|AUTODETECT|” Even though we are aware of the negative work of heretics, we should not forget to stress the positive support that God gives us. The author of the Epistle to the Hebrews writes that in these last days God has spoken to us through his Son 7 1 -1 9 0 “tw://bible.?id=60.1.20|AUTODETECT|” I Peter 1:20) 1 1 -1 9 0 0 ). And God s Word stands forever.) 1 1 2 8 0 0 f. Scoffers) 1 1 2 8 0 “tw://bible.?id=61.3.3|AUTODETECT|” Scoffers will come, scoffing 7 1 -1 9 0 “tw://bible.?id=61.3.3|AUTODETECT|” II Peter 3:3) 1 1 -1 9 0 0 ). The people Jude describes are not ignorant of God s Word. On the contrary, they are well informed. Because of their knowledge of divine revelation, they make a continual mockery of that which is holy and sacred. Scoffing is not a light, humorous parody but a serious attack on God, his Word, and his people. Scoffers openly demonstrate their contempt and derision for God by following their own ungodly desires. They deliberately reject God s judgment and opt for a lifestyle of sin instead.) 1 2 2 8 0 0 Jude has described these scoffers as immoral men who reject authority and slander celestial beings (v. 8). The apostolic saying, however, relates as much to the future as to the present: In the last times there will be scoffers (italics added). The apostles, then, predict that as the end of time approaches scoffers will increasingly ridicule Christians. As they deride the Christian faith they display their own spiritual bankruptcy. They are apostates who revel in lust and greed.) g. Lust) 1 1 2 8 0 “tw://bible.?id=61.3.3|AUTODETECT|” About these scoffers Jude writes, [They follow] their own ungodly desires. He restates the words of verse 16 7 1 -1 9 0 “tw://bible.?id=61.3.3|AUTODETECT|” II Peter 3:3) 1 1 -1 9 0 0 ). Why does Jude repeat himself? We assume that he wants to summarize his portrayal of these godless men by putting emphasis on the term ungodly. The Greek text has the wording walking after their own lusts of ungodlinesses. Granted that the literal English translation is awkward, in Greek the stress is on the plural form ungodlinesses. Jude wishes to tell his readers that the sinful desires of these apostates include all acts of impiety (see especially v. 15) and that these men fulfill Enoch s prophecy.) 1 6 2 8 0 0 The attitude of the scoffers is diametrically opposed to that of the believer, who desires to do God s will and to express his gratitude to him. Scoffers purposely transgress the law of God to fill up the measure of their godlessness. For believers the impiety of these godless people is a sign that the end of the world is near.) ) Practical Considerations in 17) In the days of the apostles, the believers relied on memory for the singing of psalms and hymns in their worship services. They learned by heart numerous messianic passages from the Old Testament and retained the message of the gospel they had heard from the apostles. They were forced to develop their retentive memories because they had only limited access to the written books of Scripture kept in local churches.) In our day we have become accustomed to relying on the written word and therefore fail to exercise our memories. We claim that as long as we are able to refer to something in print, we have no need to memorize it.

Our minds, then, are like erasable boards; we retain facts for immediate use but soon replace them with new information.) This mind-set also prevails when we worship God on the Lord s day. Routinely we enter the sanctuary each Sunday morning to hear the pastor preach, yet our minds will retain his message for only a few days. As statistics show, during a given Sunday we retain only 30 percent of the sermon the pastor preaches that day. This percentage dwindles to less than 5 percent by the last day of that same week.) 1 1 2 8 0 “tw://bible.?id=19.119.11|AUTODETECT|” In the Old and New Testaments, however, we are told to treasure God s Word. The psalmist rejoices in that Word and confides to God, I have hidden your word in my heart that I might not sin against you 7 1 -1 9 0 “tw://bible.?id=19.119.11|AUTODETECT|” Ps. 119:11) 1 1 -1 9 0 “tw://bible.?id=66.2.25|AUTODETECT|” ). And Jesus exhorts the churches in Thyatira and Philadelphia with these words: Only hold on to what you have until I come 7 1 -1 9 0 “tw://bible.?id=66.2.25|AUTODETECT|” Rev. 2:25) 1 1 -1 9 0 0 ; with variation, 3:11).) 1 25 2 8 0 0 ) Greek Words, Phrases, and Constructions in 17 18) Verse 17) �� the aorist passive imperative of the deponent verb �� (I remember) takes an object (�� , the words) in the genitive case. The use of the aorist instead of the present tense sharpens the command to remember these apostolic words.) �� as a compound from a �� (before) and the defunct form �� (I say), this perfect passive participle shows action that occurred in the past but has lasting effect for the present.) Verse 18) �� note the use of the imperfect tense to indicate repeated action in the past.) �� although the plural godlessnesses is cumbersome in English, in Greek these words (definite article and noun) are emphatic at the end of the sentence. They are also descriptive because the plural form summarizes the words and deeds of the godless men (see vv. 4, 8, 13, 15, 16).) B. Avoid Heretics) 19) Here is Jude s last word on the errorists who are bent on dividing and destroying the church. Throughout his epistle Jude has not called these men false teachers, but in this verse he designates them the ones who cause a division. ��75�� They do the opposite of those who are building each other up in respect to the Christian faith.) 19. These are the men who divide you, who follow mere natural instincts and do not have the Spirit.) Precisely what are these godless men doing in the Christian community?

Jude says that they are busy drawing boundaries for the purpose of separating Christians from the fellowship of believers. They are making divisions or separations in the church.��76�� Obviously, their purpose is to create schisms and factions, which is the common practice of people who proclaim heresies.) Some scholars assert that Jude employs key words in Greek that were important within the heretical movement called Gnosticism. The Gnostics of the second century taught that a division existed between the physical and the spiritual realm. The physical was the lower realm and the spiritual the higher. In this higher realm were two categories of people, the psychic and the spiritual. Christians belonged to the psychic class, but Gnostics to the spiritual category.

The Gnostics were spirit-filled people who, free from moral obligations, assumed a position far superior to that of the psychic Christians.��77��) However, the objection to this explanation is that although we know these key words were employed in second-century Gnostic teaching, we have no evidence that Gnosticism was an issue one hundred years earlier when Jude wrote his epistle. Perhaps we can say that the heretics in Jude s day were forerunners of the movement which in the second century became known as Gnosticism. It is safer to interpret Jude s words in their own context. ��78��) Jude characterizes the heretics as persons who created divisions in the church. Apparently they claimed to have the Spirit and to be morally free in respect to their behavior. Most likely they indicated that the Christians lacked this gift. Jude, however, turns the matter around and states that the heretics follow mere natural instincts and do not have the Spirit.

These people are apostates. In a few words Jude has put the godless men in their place. They have no part in the church, for they lack the Spirit of God.) ) Greek Words, Phrases, and Constructions in 19) �W�� describing the apostates in the major part of his letter, Jude resorts to frequent use of this demonstrative pronoun (see vv. 8, 10, 12, 16).) �� from �� (away from), �� (through), and E�� (limit), this compound present active participle appears only here in the New Testament. It means making separations. ) C. Persevere and Pray) 20 21) The last few verses of his letter Jude devotes to the initial readers. In contrast with the lengthy discourse about the wickedness of the apostates, the final remarks to the believers are brief.

In a series of four commands Jude tells them to cultivate the familiar Christian virtues of faith, prayer, love, and hope. Moreover, in these two verses Jude refers to the Trinity: God, Jesus Christ, and the Holy Spirit.) 20. But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit.) a. Dear friends. Once again (see v. 17) Jude contrasts the readers with the heretics, and now with pastoral care he addresses them as dear friends, that is, beloved by God (v. 1) and by Jude himself. After depicting the destructive life of the unbelievers, he states how believers ought to live positively.

The first command is:) 1 1 2 8 0 “tw://bible.?id=49.4.12|AUTODETECT|” b. Build yourselves up in your most holy faith. While the godless men enter the Christian community to bring division, Jude commands the readers to build each other spiritually and thus strengthen the unity of the church. Jude writes an apostolic command, for he puts in his own words Paul s description of the pastor s role: To prepare God s people for works of service, so that the body of Christ may be built up 7 1 -1 9 0 “tw://bible.?id=49.4.12|AUTODETECT|” Eph. 4:12) 1 1 -1 9 0 “tw://bible.?id=51.2.7|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=51.2.7|AUTODETECT|” Col. 2:7) 1 1 -1 9 0 “tw://bible.?id=52.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.11|AUTODETECT|” I Thess. 5:11) 1 1 -1 9 0 0 ). Jude instructs his readers: You must continue to build yourselves up on the foundation of your most holy faith. He illustrates his message with a reference to the building trade: build on a foundation.) 1 1 2 8 0 “tw://bible.?id=44.2.42|AUTODETECT|” What is that foundation on which the believers must construct their spiritual house? Faith! This is the first virtue in the series of four Jude lists in this verse and the next (v. 21). He has returned to the subject faith with which he began his epistle: Dear friends, & I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints (v. 3). Hence he begins and ends his letter with the subject faith. This faith is the body of Christian doctrines which the apostles taught 7 1 -1 9 0 “tw://bible.?id=44.2.42|AUTODETECT|” Acts 2:42) 1 1 -1 9 0 0 ). The reference here is not to subjective faith, the personal trust the believer places in Jesus Christ, but rather to objective faith (Christian beliefs), which is the foundation for the body of Christ.) 1 1 2 8 0 0 Notice how verses 3 and 20 complement each other. At the beginning of his letter, Jude urges the readers to contend for the faith that was once for all entrusted to the saints (v. 3). And in verse 20 he exhorts the believers to build themselves up in the most holy faith. This faith is a gift of God that is entrusted to Christians and is described in superlative form as most holy. This faith which originates with God is perfect, pure, and incomparable. Believers should put forth every effort to fortify their brothers and sisters with this precious gift which they together possess.

By continuing to strengthen each other, they achieve unity and purpose to become the one holy community of the Lord. ��79�� In their task, however, they do not stand alone as the body of Christ. Jude lists the second of four virtues (faith, prayer, love, and hope) and commands the believers to pray.) 1 1 2 8 0 “tw://bible.?id=49.6.18|AUTODETECT|” c. Pray in the Holy Spirit. Together Christians must pray continually in the Spirit to show their complete dependence upon God. Jude s wording is similar to that of Paul, who writes, And pray in the Spirit on all occasions with all kinds of prayers and requests 7 1 -1 9 0 “tw://bible.?id=49.6.18|AUTODETECT|” Eph. 6:18) 1 1 -1 9 0 “tw://bible.?id=52.5.17|AUTODETECT|” ) to oppose the spiritual attacks of Satan. Jude presents the apostolic teaching, known among the early Christians, to pray continually 7 1 -1 9 0 “tw://bible.?id=52.5.17|AUTODETECT|” I Thess. 5:17) 1 1 -1 9 0 “tw://bible.?id=45.8.26|AUTODETECT|” ). He exhorts the believers: Keep on praying, for you possess the Spirit. The Spirit takes our feeble prayers and perfects and presents them to God the Father. As Paul tells the church, The Spirit himself intercedes for us with groans that words cannot express 7 1 -1 9 0 “tw://bible.?id=45.8.26|AUTODETECT|” Rom. 8:26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 21. Keep yourselves in God s love as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life.) 1 1 2 8 0 “tw://bible.?id=40.22.37-40.22.39|AUTODETECT|” d. Keep yourselves in God s love. Of the four Christian virtues enumerated in this passage, Jude introduces the third, namely, love. Amid the uncertainties, difficulties, and temptations that surround the believers, Jude admonishes them to keep themselves within the circle of God s love and literally to stay in that sphere. Christians are recipients of this love when they strive to do God s will by loving him with heart, soul, and mind and by loving their neighbor as themselves 7 1 -1 9 0 “tw://bible.?id=40.22.37-40.22.39|AUTODETECT|” Matt. 22:37 39) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.15.9-43.15.10|AUTODETECT|” The phrase the love of God can mean either God s love for man or man s love for God. Even though the choice is difficult to make, the context seems to favor God s love for man. As Jude states in the salutation in verse 1, the readers are loved by God the Father 7 1 -1 9 0 “tw://bible.?id=43.15.9-43.15.10|AUTODETECT|” John 15:9 10) 1 1 -1 9 0 “tw://bible.?id=62.2.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.2.5|AUTODETECT|” I John 2:5) 1 1 -1 9 0 0 ). God comes to man and surrounds him with divine love; in response man comes to God with human love.) 1 1 2 8 0 “tw://bible.?id=44.24.15|AUTODETECT|” e. As you wait for the mercy of our Lord Jesus Christ. This is the fourth Christian virtue Jude introduces: hope. Granted that the word itself is not in the text, we know that the context clearly expresses the idea. To hope and to wait eagerly are twin concepts to which the text, in effect, testifies. The text literally says: As you are waiting with anticipation. For instance, this expression also is used to describe our expectation of the resurrection 7 1 -1 9 0 “tw://bible.?id=44.24.15|AUTODETECT|” Acts 24:15) 1 1 -1 9 0 “tw://bible.?id=42.12.36|AUTODETECT|” ), the prospect of eternal glory (Thus 2:13), and servants who await the return of their master 7 1 -1 9 0 “tw://bible.?id=42.12.36|AUTODETECT|” Luke 12:36) 1 1 -1 9 0 0 ).��80��) 1 9 2 8 0 0 A Christian waits with eager expectation for the day of judgment in which Christ s mercy will acquit him. In other words, the text calls attention to the judgment day when all believers will experience the mercy of our Lord Jesus Christ, but all the wicked will receive their just reward. Notice that Jude once again (see v. 17) refers to Jesus as our Lord Jesus Christ. That is, the believers who acknowledge him as their Lord and Savior know that he grants them eternal life.) f. To bring you to eternal life. In this last phrase Jude summarizes the work of the Trinity (God the Father, the Holy Spirit, and the Lord Jesus Christ) and the result of four Christian virtues (faith, prayer, love, and hope).

Believers have everlasting fellowship with God when they experience the fullness of eternal life in his presence.��81��) D. Show Mercy) 22 23) With two verses that contain additional admonitions, Jude concludes his brief epistle. He designates mercy the overriding characteristic that Christians must show to their fellow men. Thus he writes,) 22. Be merciful to those who doubt; 23. snatch others from the fire and save them; to others show mercy, mixed with fear hating even the clothing stained by corrupted flesh.) What is the believer s response to the mercy of Jesus Christ which he awaits with anticipation? He responds by showing mercy to those whose hearts are filled with doubt.

He wants mercy to be his hallmark. In words attributed to Stephen Grellet, he says:) ) I expect to pass through this world but once; any good thing therefore that I can do, or any kindness that I can show to my fellow-creature, let me do it now; let me not defer or neglect it, for I shall not pass this way again.) 1 1 2 8 0 “tw://bible.?id=61.2.18|AUTODETECT|” a. Be merciful to those who doubt. The New English Bible has a lucid and striking translation: There are some doubting souls who need your pity. Jude is alerting the readers to the danger some weak Christians face when they are confronted by the apostates 7 1 -1 9 0 “tw://bible.?id=61.2.18|AUTODETECT|” II Peter 2:18) 1 1 -1 9 0 0 ). Whenever these people begin to doubt Christian teachings, reassure them by giving them help and understanding. Avoid any form of criticism, but show mercy and love to those who waver.) 1 1 2 8 0 “tw://bible.?id=30.4.11|AUTODETECT|” b. Snatch others from the fire and save them. After informing the readers about the first class of people, the doubters, Jude acquaints them with another group. These people are being scorched by the fire of sin. Jude has borrowed the imagery from the Old Testament. God says to Israel, You were like a burning stick snatched from the fire 7 1 -1 9 0 “tw://bible.?id=30.4.11|AUTODETECT|” Amos 4:11) 1 1 -1 9 0 “tw://bible.?id=38.3.2|AUTODETECT|” ). And God says the same thing about the high priest Joshua, who stands with the accuser Satan before God 7 1 -1 9 0 “tw://bible.?id=38.3.2|AUTODETECT|” Zech. 3:2) 1 1 -1 9 0 0 ). The image of fire relates to imminent destruction that is about to engulf those who are weak in faith and are being burned by sin. In their case, time is precious. Christians must save them by snatching them out of the fire. The question in this text is not whether man has the power to save others. We know that only God has the power to save man. What, then, is the meaning? John Calvin gives a clear explanation: The word to save, is transferred to men, not that they are the authors, but [they are] the ministers of salvation. ��82��) 1 1 2 8 0 0 c. To others show mercy, mixed with fear. Jude repeats the word mercy (see v. 22), but now he is not interested in the two groups of spiritually weak Christians who are doubters or in danger of being destroyed. Here he refers to a third class of people who persist in sin. Pity these people, counsels Jude, and be kind [to them] with great caution (JB). That is, be wary of sin so that it does not entrap you. What should be the Christian s reaction to sin? This is the answer:) 1 1 2 8 0 “tw://bible.?id=38.3.3-38.3.4|AUTODETECT|” d. Hating even the clothing stained by corrupted flesh. The imagery recalls the high priest Joshua, who was dressed in filthy clothes as he stood before the angel. The angel said to those who were standing before him, Take off his filthy clothes 7 1 -1 9 0 “tw://bible.?id=38.3.3-38.3.4|AUTODETECT|” Zech. 3:3 4) 1 1 -1 9 0 “tw://bible.?id=66.3.4|AUTODETECT|” ). As Joshua s garments symbolized sin, so clothing that is stained by corrupted flesh represents iniquity. In brief, Jude resorts to the use of a metaphor. Jesus also uses this imagery when he addresses the church in Sardis: Yet you have a few people in Sardis who have not soiled their clothes 7 1 -1 9 0 “tw://bible.?id=66.3.4|AUTODETECT|” Rev. 3:4) 1 1 -1 9 0 0 ).) 1 26 2 8 0 0 What is Jude trying to communicate? The picture is of undergarments that are soiled by discharges of the body. Jude wants the readers to feel intense aversion, even to the point of hatred, especially when they think about clothes that belong to someone else. Jude is saying to the readers, Avoid all contact with sin so that it does not contaminate you. In fact, hate sin as you would loathe filthy undergarments stained by human excretions. ) ) Textual Variations in 22 23) The Greek text in verses 22 and 23 presents many difficulties that have given rise to various translations. Apart from minor variations, the verses present either three or two categories of people.

The reading in the New International Version depicts three groups of people: those who doubt; others who are snatched from the fire; and others who receive pity.��83��) Many translations reduce these categories to two: on some have compassion, but others save with fear (NKJV).��84�� In view of Jude s penchant for presenting his material in groups of three (e.g., vv. 1, 2, 11), many scholars believe that the triple arrangement of the passage is original.��85��) Apart from the question whether the passage mentions two or three classes of people, individual variants also cause translation difficulties. Two variations in the reading of verse 22 go back to differences in the Greek text: And convince some, who doubt (RSV); And on some have compassion, making a distinction (NKJV).) The first of these has the verb convince as a well-attested reading in Greek manuscripts. Without doubt it suits the meaning of the sentence, because Christians ought to convince a doubter that the gospel message is true. Conversely, if the Greek of this verb is a variation caused by an ancient scribe who wanted to avoid repetition of the verb be merciful (vv. 22 and 23), then we are inclined to assume that this repetitous reading is original indeed.) Before we accept this argument, however, we must consider still another Greek witness. The earliest known Greek manuscript of Jude, a papyrus document (P72) dating from the third century, has the shortest text of all the witnesses: Snatch some from the fire, but on those who dispute [doubt] have mercy with fear. ��86�� In other words, this manuscript deletes verse 22 altogether. If we apply the general rule of textual criticism that the shorter reading deserves preference, the papyrus document may be correct.

But even though this reading has merit, we must face the question whether the scribe considered verse 22 redundant and accordingly deleted it. Mainly because of this unanswered question, modern translators have not adopted this shorter reading.) Next, in the sentence, And on some have compassion, making a distinction, the italicized clause is poorly attested. [The] reading is obviously a secondary development, introduced by copyists in order to conform the [Greek] participle to the nominative case in agreement with the following two participles [ snatching and hating ] in verse 23. ��87�� Moreover, the clause itself is difficult to explain.) Last, the prepositional phrase with fear is placed either in the first clause of verse 23 after the verb save or after the second clause modifying the verb show mercy. The phrase should be placed in the second clause of verse 23. There it serves as an introduction to and explanation of the last part of the text, hating even the clothing stained by corrupted flesh. ) The textual variations in this passage are too complex to expect unanimity on every point. When the text itself is not clear, we ought to avoid being dogmatic and should be willing to examine and discuss all the points of view pertaining to the variants.) ) Greek Words, Phrases, and Constructions in 22 23) Verse 22) �U� �� this is the third time that Jude employs the triple form ��, ��, �� to achieve literary balance (see vv. 8, 10).) Verse 23) �� instead of the usual form Q��, the preposition �� denotes not only agency but also causal origin.) �� in contrast with 1�� (outer garment), this word is used for a garment worn next to the skin, and by both sexes. ��88��) ) VII. Doxology) 24 25) 24 To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy 25 to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore!

Amen.) ) In a beautiful ascription of praise the writer turns to God. Jude begins his epistle by attributing love and protection to God the Father and Jesus Christ. He concludes his letter by praising God and Jesus Christ for protecting the believers and presenting them in the presence of God. In this doxology, the church of all ages and places puts its trust and confidence in God alone.) 24. To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy 25. to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord before all ages, now and forevermore! Amen.) This doxology may have been sung in the early Christian church.

These two verses provide literary balance and cadence that lend themselves to antiphonal singing. For instance, note the two main verbs in verse 24 (to keep and to present) with two qualifiers (fault and joy); the two names with appositions in verse 25 (God our Savior, and Jesus Christ our Lord), the four attributes (glory, majesty, power, authority) and the triple reference to past time, the present, and the future . The conclusion to this balanced doxology is the word amen.) 1 1 2 8 0 “tw://bible.?id=55.1.12|AUTODETECT|” a. To him who is able to keep you from falling. The person to whom this paean of praise is directed is God our Savior. Although the believers observe the apostasy of heretics, they know that God is able to protect his own and keep their salvation intact. Compare the jubilant statement of Paul, I & am convinced that he is able to guard what I have entrusted to him for that day 7 1 -1 9 0 “tw://bible.?id=55.1.12|AUTODETECT|” II Tim. 1:12) 1 1 -1 9 0 0 b).��89��) 1 1 2 8 0 “tw://bible.?id=5.32.10|AUTODETECT|” Fully aware of the danger of falling into temptation and being attacked by sin, Jude tells the Christians to put their trust in almighty God. He says, [God] is able to keep you. God is able to guard his own people as the apple of his eye 7 1 -1 9 0 “tw://bible.?id=5.32.10|AUTODETECT|” Deut. 32:10) 1 1 -1 9 0 “tw://bible.?id=61.2.5|AUTODETECT|” ), for they are his precious possession. The verb to keep in verse 24 means providing protection from external attack. Hence God protected righteous Noah and his family from the raging waters of the flood 7 1 -1 9 0 “tw://bible.?id=61.2.5|AUTODETECT|” II Peter 2:5) 1 1 -1 9 0 0 ), yet Noah had to build the ark. Consequently, the believer knows that as God provides the means for defense against any assault, so he must use these means to protect himself.��90��) 1 2 2 8 0 0 In his letter Jude teaches the twofold doctrine of God s protecting care and man s responsibility. He assures the believers that God is able to keep them from falling (v. 24), and tells them to keep themselves in God s love (v. 21). He confirms that God will present them without fault in glory (v. 24), yet they must build themselves up in the faith (v. 20).��91��) b. Keep you from falling. Literally the text reads, keep you from being tripped. The reference is not to a sure-footed horse that keeps itself from stumbling.

Rather, the text describes believers who are kept by God himself from stumbling into sin and thus from falling away from him. Jude, then, is speaking about falling away spiritually, as is evident from the next clause: God presents the believers without fault in his glorious presence. God is active in the work of saving his own people.) 1 1 2 8 0 “tw://bible.?id=60.1.19|AUTODETECT|” c. To present you before his glorious presence without fault and with great joy. We are unable to enter heaven on our own account, but God who is rich in mercy protects us from falling away and causes us to enter heaven s glory. Through the work of Jesus Christ, God presents us blameless in his glorious presence.��92�� Peter uses the words without blemish when he describes Christ as a lamb without defect 7 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” I Peter 1:19) 1 1 -1 9 0 “tw://bible.?id=42.15.5|AUTODETECT|” ). God not only cleanses us from sin, but also grants his people unceasing joy. That is, heaven is filled with the continuous rejoicing of saints and angels 7 1 -1 9 0 “tw://bible.?id=42.15.5|AUTODETECT|” Luke 15:5) 1 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” Rev. 19:7) 1 1 -1 9 0 0 ). Because of their redemption, Christians are filled not with terror but with joy when they enter the presence of God.) 1 1 2 8 0 “tw://bible.?id=45.16.27|AUTODETECT|” d. To the only God our Savior. Here is the second part of Jude s exquisite doxology.��93�� Jude ends his epistle by ascribing glory to God alone; compare the well-known Latin motto Soli Deo Gloria (to God alone be the glory). The adjective only is commonly used in doxologies 7 1 -1 9 0 “tw://bible.?id=45.16.27|AUTODETECT|” Rom. 16:27) 1 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” I Tim. 1:17) 1 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” 6:15) 1 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” ) and reflects Israel s creed, Hear, O Israel: The Lord our God, the Lord is one 7 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” Deut. 6:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=51.1.12-51.1.14|AUTODETECT|” Granted that the New Testament writers apply the term Savior to Jesus, in several passages they mention that God is our Savior.��94�� This ascription is common in the Old Testament, especially in the Psalms and the prophetical books. God is the Savior of his people; in the fullness of time he sent his Son to redeem them from sin. Through Jesus Christ we are redeemed from sin and guilt and translated to glory 7 1 -1 9 0 “tw://bible.?id=51.1.12-51.1.14|AUTODETECT|” Col. 1:12 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=54.6.16|AUTODETECT|” e. [To him] be glory, majesty, power and authority. In his doxology Jude lists four divine attributes. To God belongs everlasting glory, for it is essential to his being. Glory is commonly ascribed to him in doxologies 7 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” I Tim. 6:16) 1 1 -1 9 0 “tw://bible.?id=60.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.11|AUTODETECT|” I Peter 5:11) 1 1 -1 9 0 “tw://bible.?id=45.8.30|AUTODETECT|” ). Ascribing glory to God, however, is merely acknowledging an essential aspect of his being, for in essence God is glory. On earth Christ s followers reflect the glory of God in word and deed. But when they enter heaven, believers are glorified and share in God s glory 7 1 -1 9 0 “tw://bible.?id=45.8.30|AUTODETECT|” Rom. 8:30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The expression majesty applies only to God the Father. It occurs three times in the New Testament (twice in the Epistle to the Hebrews, where it is used instead of the name of God [1:3; 8:1], and once here). In postapostolic literature the term also refers to God.��95��) 1 1 2 8 0 “tw://bible.?id=54.6.16|AUTODETECT|” In the New Testament the last two attributes, power and authority, are virtually synonymous. The word power appears in doxologies and refers to God and to Christ 7 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” I Tim. 6:16) 1 1 -1 9 0 “tw://bible.?id=60.4.11|AUTODETECT|” [ might, NIV]; ) 7 1 -1 9 0 “tw://bible.?id=60.4.11|AUTODETECT|” I Peter 4:11) 1 1 -1 9 0 “tw://bible.?id=60.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.11|AUTODETECT|” 5:11) 1 1 -1 9 0 “tw://bible.?id=66.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.6|AUTODETECT|” Rev. 1:6) 1 1 -1 9 0 “tw://bible.?id=66.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.13|AUTODETECT|” 5:13) 1 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ). And the term authority occurs in Jesus majestic utterance: All authority in heaven and on earth has been given to me 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” Matt. 28:18) 1 1 -1 9 0 “tw://bible.?id=43.5.27|AUTODETECT|” ). Thus, God the Father gave his Son Jesus Christ all authority 7 1 -1 9 0 “tw://bible.?id=43.5.27|AUTODETECT|” John 5:27) 1 1 -1 9 0 “tw://bible.?id=66.12.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.10|AUTODETECT|” Rev. 12:10) 1 1 -1 9 0 0 ).) 1 19 2 8 0 0 f. Through Jesus Christ our Lord. This is the fourth time in his epistle that Jude names Jesus Christ our Lord (vv. 4, 17, 21, 25). In the Greek, the previously mentioned phrase follows the words to the only God our Savior. We can give glory, majesty, power, and authority to God only through our Lord Jesus Christ. Conversely, the proximity of this clause to the word savior should not be overlooked.

The translators of the New International Version place the clause near the end of the doxology to connect it with the last phrase.) g. Before all ages, now and forevermore! Amen. In a few words Jude describes the totality of time pertaining to the past, the present, and the future. With our finite minds we are unable to comprehend eternity and accordingly must express ourselves in generalities. The writer of Hebrews uses common terms when he describes time in relation to Jesus.

He says, Jesus Christ is the same yesterday and today and forever (13:8).) Jude ends this outstanding doxology with a resounding amen. May everyone concur and say, So be it. Following Jewish custom, Christians normally end their doxologies with the concluding amen.) ) Greek Words, Phrases, and Constructions in 24) �� this is the constative aorist active infinitive of �� (I guard, protect). This use of the aorist contemplates the action in its entirety. ��96��) �� the verbal adjective expresses the passive voice together with the negative (not to be tripped).) �� the dative of �� (exultation) denotes manner. The -�� ending of the noun signifies process.) Summary of the Epistle of Jude) Jude writes a letter to strengthen the readers in their faith and to warn them not to be misled by apostates who in life and doctrine try to lead them astray. After identifying himself, he greets the recipients and pronounces a blessing of mercy, peace, and love.) In a personal manner, Jude says that he had planned to write a letter about the doctrine of salvation and to urge the recipients to contend for the faith, that is, the gospel.

However, he changes his mind because of the presence of immoral men who have infiltrated the Christian community. Jude reminds the believers of three Old Testament examples that illustrate divine judgment: the unbelieving Israelites in the desert, the rebellious angels who left their positions of authority, and the immoral men of Sodom and Gomorrah.) Jude calls the infiltrators dreamers who engage in immorality, rebellion, and slander. He cites the incident of the archangel Michael, who refrained from bringing an accusation against Satan. These ungodly men follow the way of Cain, Balaam, and Korah. They are blemishes in the company of Christians. Relying on a prophecy of Enoch, Jude describes the coming of the Lord with his myriads of angels.

The Lord will judge the ungodly according to their words and deeds.) The readers know about the coming of the scoffers, for the apostles have given them instructions. Jude urges the believers to strengthen one another in the faith and to wait prayerfully for the realization of eternal life. He exhorts them to show mercy to doubters, to save others from destruction, and to be wary of sin s contamination. He concludes his epistle with a splendid doxology to God.) ) ) ) ) 1 John Calvin states that the apostle James (son of Alphaeus) was Jude s brother. Commentaries on the Catholic Epistles: The Epistle of Jude, ed. and trans. John Owen (Grand Rapids: Eerdmans, 1948), pp. 428 29.) 2 Eusebius Ecclesiastical History 3.19.1; 3.20.6 (LCL).

Also see Josephus Antiquities 20.200 (LCL).) 1 1 2 8 0 “tw://bible.?id=45.1.6-45.1.7|AUTODETECT|” 3 Compare the use of the word called in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=45.1.6-45.1.7|AUTODETECT|” Rom. 1:6 7) 1 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” 8:28) 1 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” I Cor. 1:2) 1 1 -1 9 0 “tw://bible.?id=46.1.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.1.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ). Refer to Lothar Coenen, NIDNTT, vol. 1, p. 275; Karl Ludwig Schmidt, TDNT, vol. 3, p. 494.) 1 1 2 8 0 “tw://bible.?id=46.1.2|AUTODETECT|” 4 Two translations of this text have the reading sanctified instead of loved (see KJV, NKJV; also consult the Majority Text). This reading has been influenced by the text of ) 7 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” I Cor. 1:2) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 5 With individual variations, these translations have the reading in God the Father: RV, ASV, NASB, NAB, RSV, GNB.) 1 1 2 8 0 “tw://bible.?id=45.9.25|AUTODETECT|” 6 Compare ) 7 1 -1 9 0 “tw://bible.?id=45.9.25|AUTODETECT|” Rom. 9:25) 1 1 -1 9 0 “tw://bible.?id=49.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.6|AUTODETECT|” Eph. 1:6) 1 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” Col. 3:12) 1 1 -1 9 0 “tw://bible.?id=52.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.4|AUTODETECT|” I Thess. 1:4) 1 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 1 1 -1 9 0 “tw://bible.?id=66.20.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.9|AUTODETECT|” Rev. 20:9) 1 1 -1 9 0 0 . Also consult S. Greijdanus, De Brieven van de Apostelen Petrus en Johannes, en de Brief van Judas, Kommentaar op het Nieuwe Testament series (Amsterdam: Van Bottenburg, 1929), p. 603.) 1 1 2 8 0 0 NASB New American Standard Bible) 1 1 2 8 0 “tw://bible.?id=45.1.7|AUTODETECT|” 7 See ) 7 1 -1 9 0 “tw://bible.?id=45.1.7|AUTODETECT|” Rom. 1:7) 1 1 -1 9 0 “tw://bible.?id=46.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.3|AUTODETECT|” I Cor. 1:3) 1 1 -1 9 0 “tw://bible.?id=47.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.2|AUTODETECT|” II Cor. 1:2) 1 1 -1 9 0 “tw://bible.?id=48.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.3|AUTODETECT|” Gal. 1:3) 1 1 -1 9 0 “tw://bible.?id=49.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.2|AUTODETECT|” Eph. 1:2) 1 1 -1 9 0 “tw://bible.?id=50.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.2|AUTODETECT|” Phil. 1:2) 1 1 -1 9 0 “tw://bible.?id=51.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.2|AUTODETECT|” Col. 1:2) 1 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” I Thess. 1:1) 1 1 -1 9 0 “tw://bible.?id=53.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.2|AUTODETECT|” II Thess. 1:2) 1 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” Titus 1:4) 1 1 -1 9 0 “tw://bible.?id=57.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.3|AUTODETECT|” Philem. 3) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 8 Peter C. Craigie, Mercy, EDT, p. 708. Also see David E. Garland, Mercy, ISBE, vol. 3, pp. 322 23.) 9 Consult A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 588.) 10 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 47.) 11 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 723.) 12 Consult John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, trans. William Fletcher, 7th ed., 5 vols. (Edinburgh: Clark, 1877), vol. 5, p. 163.) 1 1 2 8 0 “tw://bible.?id=45.1.7|AUTODETECT|” 13 Followers of Jesus Christ bear the name saints. See, e.g., ) 7 1 -1 9 0 “tw://bible.?id=45.1.7|AUTODETECT|” Rom. 1:7) 1 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” II Cor. 1:1) 1 1 -1 9 0 “tw://bible.?id=49.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.1|AUTODETECT|” Eph. 1:1) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 14 J. N. D. Kelly, A Commentary on the Epistles of Peter and Jude, Thornapple Commentaries series (1969; Grand Rapids: Baker, 1981), p. 248. Consult Karl Hermann Schelkle, Die Petrusbriefe, Der Judasbrief, Herders Theologischer Kommentar zum Neuen Testament series, 5th rev. ed. (Freiburg: Herder, 1980), vol. 13/2, pp. 149 50.) 15 Refer to Bauer, p. 281.) 16 Consult Ethelbert Stauffer, TDNT, vol. 1, pp. 137 38; Karl Heinrich Ringwald, NIDNTT, vol. 1, pp. 646 48.) GNB Good News Bible) NEB New English Bible) 17 Consult Joseph B. Mayor, The Epistle of St.

Jude and the Second Epistle of St. Peter: Greek Text with Introduction and Notes (1907; Grand Rapids: Baker, 1965), p. 24. Also see Bengel, Gnomon of the New Testament, vol. 5, p. 164.) 18 See Gottlob Schrenk, TDNT, vol. 1, pp. 771 72; Calvin, The Epistle of Jude, p. 432; Kelly, Peter and Jude, pp. 250 51.) NIV New International Version) 1 1 2 8 0 “tw://bible.?id=45.13.13|AUTODETECT|” 19 Also see ) 7 1 -1 9 0 “tw://bible.?id=45.13.13|AUTODETECT|” Rom. 13:13) 1 1 -1 9 0 “tw://bible.?id=47.12.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.21|AUTODETECT|” II Cor. 12:21) 1 1 -1 9 0 “tw://bible.?id=48.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.19|AUTODETECT|” Gal. 5:19) 1 1 -1 9 0 “tw://bible.?id=49.4.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.19|AUTODETECT|” Eph. 4:19) 1 1 -1 9 0 “tw://bible.?id=60.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.3|AUTODETECT|” I Peter 4:3) 1 1 -1 9 0 “tw://bible.?id=61.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.2|AUTODETECT|” II Peter 2:2) 1 1 -1 9 0 “tw://bible.?id=61.2.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=61.2.18|AUTODETECT|” 18) 1 1 -1 9 0 0 .) 1 13 2 8 0 0 20 NKJV; also see KJV, and the marginal reading in NEB, TR, and the Majority Text.) 21 Consult H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (1927; New York: Macmillan, 1967), p. 147.) JB Jerusalem Bible) NAB New American Bible) 22 Consult Richard J. Bauckham, Jude, 2 Peter, Word Commentary series, vol. 50 (Waco: Word, 1983), p. 49.) 23 Charles Biggs declares, By the Lord is no doubt meant Christ. A Critical and Exegetical Commentary on the Epistles of St.

Peter and St. Jude, International Critical Commentary series (1901; Edinburgh: Clark, 1961), p. 328.) 24 Consult Robertson, Grammar, p. 1129.) 25 Metzger, Textual Commentary, p. 724.) 26 Refer to Bauckham, Jude, 2 Peter, p. 51; Kelly, Peter and Jude, pp. 256 57. Also consult Edwin A. Blum, Jude, in Hebrews-Revelation, vol. 12 of The Expositor s Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1981), p. 390.

And see SB, vol. 3, pp. 780 85.) 27 R. C. H. Lenski mentions the term fiction when he refers to the story of angels and women intermarrying. The Interpretation of the Epistles of St. Peter, St.

John, and St. Jude (Columbus: Wartburg, 1945), pp. 310, 620.) 28 Refer to Bauer, pp. 112, 557.) 29 Consult Calvin, The Epistle of Jude, p. 436.) 30 E. Isaac, I (Ethiopic Apocalypse of) Enoch, in The Old Testament Pseudepigrapha, ed. James H. Charlesworth, 2 vols. (Garden City, N. Y.: Doubleday, 1983), vol. 1, pp. 17 19.) 1 1 2 8 0 “tw://bible.?id=1.6.1-1.6.4|AUTODETECT|” 31 For a comprehensive discussion of the interpretation of ) 7 1 -1 9 0 “tw://bible.?id=1.6.1-1.6.4|AUTODETECT|” Gen. 6:1 4) 1 1 -1 9 0 “tw://bible.?id=1.6.1-1.6.4|AUTODETECT|” , see Willem A. Van Gemeren, The Sons of God in ) 7 1 -1 9 0 “tw://bible.?id=1.6.1-1.6.4|AUTODETECT|” Genesis 6:1 4) 1 1 -1 9 0 0 , WTJ 43 (1981): 320 48.) 1 1 2 8 0 0 32 For instance, see Michael Green, The Second Epistle General of Peter, and the General Epistle of Jude: An Introduction and Commentary, Tyndale New Testament Commentaries (Grand Rapids: Eerdmans, 1968), p. 166.) 1 1 2 8 0 “tw://bible.?id=1.13.10|AUTODETECT|” 33 Compare, e.g., ) 7 1 -1 9 0 “tw://bible.?id=1.13.10|AUTODETECT|” Gen. 13:10) 1 1 -1 9 0 “tw://bible.?id=1.13.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.13.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=1.18.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.18.20|AUTODETECT|” 18:20) 1 1 -1 9 0 “tw://bible.?id=1.18.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.18.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=1.19.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.19.24|AUTODETECT|” 19:24) 1 1 -1 9 0 “tw://bible.?id=5.29.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.29.23|AUTODETECT|” Deut. 29:23) 1 1 -1 9 0 “tw://bible.?id=23.13.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.13.19|AUTODETECT|” Isa. 13:19) 1 1 -1 9 0 “tw://bible.?id=24.49.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.49.18|AUTODETECT|” Jer. 49:18) 1 1 -1 9 0 “tw://bible.?id=24.50.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.50.40|AUTODETECT|” 50:40) 1 1 -1 9 0 “tw://bible.?id=40.10.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.10.15|AUTODETECT|” Matt. 10:15) 1 1 -1 9 0 “tw://bible.?id=40.11.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.24|AUTODETECT|” 11:24) 1 1 -1 9 0 “tw://bible.?id=45.9.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.29|AUTODETECT|” Rom. 9:29) 1 1 -1 9 0 “tw://bible.?id=61.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.6|AUTODETECT|” II Peter 2:6) 1 1 -1 9 0 “tw://bible.?id=66.11.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.8|AUTODETECT|” Rev. 11:8) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 34 Bauckham, Jude, 2 Peter, p. 54. And compare SB, vol. 3, pp. 785 86.) 35 Other scholars interpret the word these to relate to the angels (v. 6) or to the two previous examples of unbelief and disobedience (the Israelites, v. 5, and the angels, v. 6).) 36 Robertson, Grammar, p. 748.) 37 Robert L. Alden, Sodom, ZPEB, vol. 5, p. 466.) 38 Consult Robertson, Grammar, p. 486.) 39 Consult Greijdanus, De Brieven, p. 624.) 40 Refer to J. W. C. Wand, The General Epistles of St.

Peter and St. Jude, Westminster Commentaries series (London: Methuen, 1934), p. 205.) 41 See Kelly, Peter and Jude, p. 262.) 42 Bauckham, Jude, 2 Peter, p. 59.) 43 Bauer, p. 567.) 44 Refer to Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), sec. 450.1. Also refer to Robertson, Grammar, pp. 1154, 1188.) 45 Refer to J. Priest, Testament of Moses, in The Old Testament Pseudepigrapha, ed. James H.

Charlesworth, 2 vols. (Garden City, N.Y.: Doubleday, 1983), vol. 1, p. 925.) 1 1 2 8 0 “tw://bible.?id=4.13.13|AUTODETECT|” 46 Consult Douglas Stuart, Michael, ISBE, vol. 3, p. 347. See, e.g., ) 7 1 -1 9 0 “tw://bible.?id=4.13.13|AUTODETECT|” Num. 13:13) 1 1 -1 9 0 “tw://bible.?id=13.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.5.13|AUTODETECT|” I Chron. 5:13) 1 1 -1 9 0 “tw://bible.?id=13.5.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=13.5.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=13.6.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.6.40|AUTODETECT|” 6:40) 1 1 -1 9 0 “tw://bible.?id=13.7.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.7.3|AUTODETECT|” 7:3) 1 1 -1 9 0 “tw://bible.?id=13.8.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.8.16|AUTODETECT|” 8:16) 1 1 -1 9 0 “tw://bible.?id=13.12.20-13.12.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.12.20-13.12.21|AUTODETECT|” 12:20 21) 1 1 -1 9 0 “tw://bible.?id=13.27.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.27.18|AUTODETECT|” 27:18) 1 1 -1 9 0 “tw://bible.?id=15.8.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=15.8.8|AUTODETECT|” Ezra 8:8) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 47 See I En. 9:1; 20:1 7; 40:9; Tob. 12:15.) 48 Bauckham, Jude, 2 Peter, pp. 72 73. The ending of the Testament of Moses is no longer extant, yet the church fathers supply source material for its ending.) 49 Refer to Herman Bavinck, Gereformeerde Dogmatiek, 4 vols. (Kampen: Kok, 1928), vol. 2, p. 423.) 1 1 2 8 0 “tw://bible.?id=65.1.11|AUTODETECT|” 50 For further details consult G. H. Boobyer, The Verbs in ) 7 1 -1 9 0 “tw://bible.?id=65.1.11|AUTODETECT|” Jude 11) 1 1 -1 9 0 0 , NTS 5 (1958): 45 47.) 1 2 2 8 0 0 51 Jerusalem Targum (author s translation).) 52 See Mayor, Jude and Peter, p. 37.) 1 1 2 8 0 “tw://bible.?id=4.22.1-4.24.25|AUTODETECT|” 53 Compare ) 7 1 -1 9 0 “tw://bible.?id=4.22.1-4.24.25|AUTODETECT|” Num. 22:1 24:25) 1 1 -1 9 0 “tw://bible.?id=5.23.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.23.4|AUTODETECT|” Deut. 23:4) 1 1 -1 9 0 “tw://bible.?id=6.24.9-6.24.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.24.9-6.24.10|AUTODETECT|” Josh. 24:9 10) 1 1 -1 9 0 “tw://bible.?id=16.13.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.13.2|AUTODETECT|” Neh. 13:2) 1 1 -1 9 0 “tw://bible.?id=33.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.6.5|AUTODETECT|” Mic. 6:5) 1 1 -1 9 0 0 .) 1 13 2 8 0 0 54 Consult Dana and Mantey, Manual Grammar, p. 196.) 55 Consult Moule, Idiom-Book, p. 39.) 56 Bauer, p. 247.) 57 Bauer, p. 6.) 58 Consult Erich Beyreuther, NIDNTT, vol. 3, pp. 566 69; Joachim Jeremias, TDNT, vol. 6, pp. 490 502.) 59 Bengel, Gnomon of the New Testament, vol. 5, p. 167.) 60 Consult Israel Abrahams, Studies in Pharisaism and the Gospels, 2d series (1924; New York: Ktav, 1967), p. 44. Also see Kelly, Peter and Jude, p. 273.) 61 Refer to Walther G�nther, NIDNTT, vol. 2, p. 459; Herbert Braun, TDNT, vol. 6, p. 250.) 62 Refer to George Lawrence Lawlor, Translation and Exposition of the Epistle of Jude, International Library of Philosophy and Theology series (Nutley, N. J.: Presbyterian and Reformed, 1972), p. 96.) 63 I En. 60:8 9 has the reading [Enoch] the seventh from Adam, the first man whom the Lord of the Spirits created. Isaac, I (Ethiopic Apocalypse of) Enoch, pp. 40 41. See also 93:3.) 64 Consult Lenski, Interpretation of the Epistles, p. 639.) 65 Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 978.) 66 B. B. Warfield, Inspiration, ISBE, vol. 2, p. 844.) 1 1 2 8 0 “tw://bible.?id=65.1.14|AUTODETECT|” 67 Isaac, I (Ethiopic Apocalypse of) Enoch, pp. 13 14. Also consult C. D. Osburn, The Christological Use of I Enoch i. 9 in ) 7 1 -1 9 0 “tw://bible.?id=65.1.14|AUTODETECT|” Jude 14) 1 1 -1 9 0 0 . 15, NTS 23 (1977): 334 41.) 1 5 2 8 0 0 68 Bengel, Gnomon of the New Testament, vol. 5, p. 169.) 69 For example, GNB, JB, NAB, NEB, NIV, SEB.) 70 Refer to Moule, Idiom-Book, p. 167.) 71 Robertson, Grammar, p. 589.) 72 Thomas McComiskey, NIDNTT, vol. 2, p. 145; Walter Grundmann, TDNT, vol. 4, p. 574. The term occurs only here in the New Testament.) 1 1 2 8 0 “tw://bible.?id=59.1.14-59.1.15|AUTODETECT|” 73 For a few select passages, compare ) 7 1 -1 9 0 “tw://bible.?id=59.1.14-59.1.15|AUTODETECT|” James 1:14 15) 1 1 -1 9 0 “tw://bible.?id=60.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.14|AUTODETECT|” I Peter 1:14) 1 1 -1 9 0 “tw://bible.?id=60.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.11|AUTODETECT|” 2:11) 1 1 -1 9 0 “tw://bible.?id=60.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.2|AUTODETECT|” 4:2) 1 1 -1 9 0 “tw://bible.?id=61.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.10|AUTODETECT|” II Peter 2:10) 1 1 -1 9 0 “tw://bible.?id=61.2.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=61.2.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=61.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.3|AUTODETECT|” 3:3) 1 1 -1 9 0 0 .) 1 14 2 8 0 0 74 See Greijdanus, De Brieven, p. 640.) NKJV New King James Version) 75 Bauer, p. 90.) 76 Thayer, p. 61.) 77 Consult Werner de Boor, Der Zweite Brief des Petrus und der Brief des Judas, in Die Briefe des Petrus und der Brief des Judas, Wuppertaler Studienbibel (Wuppertal: Brockhaus, 1976), pp. 283 84. Also see Kelly, Peter and Jude, pp. 284 85.) 78 Bauckham, Jude, 2 Peter, p. 106.) 79 J�rgen Goetzmann, NIDNTT, vol. 2, p. 253.) 80 Consult Walter Grundmann, TDNT, vol. 2, p. 58.) 81 Refer to Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 5th ed., 4 vols. (1875; Grand Rapids: Guardian, 1976), vol. 4, pt. 2, p. 541.) 82 Calvin, The Epistle of Jude, p. 449.) 83 Also see RSV, NASB, GNB, MLB, NAB, JB.) 84 Compare KJV, NEB, SEB.) 85 Consult Metzger, Textual Commentary, p. 726.) RSV Revised Standard Version) 1 1 2 8 0 “tw://bible.?id=65.1.22-65.1.23|AUTODETECT|” 86 Bauckham, Jude, 2 Peter, pp. 108 11, 115. Also consult J. N. Birdsall, The Text of Jude in P72, JTS 14, 2 (1963): 394 99; C. D. Osburn, The Text of ) 7 1 -1 9 0 “tw://bible.?id=65.1.22-65.1.23|AUTODETECT|” Jude 22 23) 1 1 -1 9 0 0 , ZNW 63 (1972): 139 44.) 1 2 2 8 0 0 87 Metzger, Textual Commentary, p. 726.) 88 Bauer, p. 882.) 1 1 2 8 0 “tw://bible.?id=45.16.25|AUTODETECT|” 89 The phrase to him who is able also occurs in other doxologies 7 1 -1 9 0 “tw://bible.?id=45.16.25|AUTODETECT|” Rom. 16:25) 1 1 -1 9 0 “tw://bible.?id=49.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.20|AUTODETECT|” Eph. 3:20) 1 1 -1 9 0 “tw://bible.?id=47.9.8|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=47.9.8|AUTODETECT|” II Cor. 9:8) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 90 Thayer, p. 622. Also see Lawlor, The Epistle of Jude, p. 137.) 91 Consult Guthrie, New Testament Theology, p. 638.) 1 1 2 8 0 “tw://bible.?id=49.1.4|AUTODETECT|” 92 The concept blameless appears frequently in the New Testament 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” 5:27) 1 1 -1 9 0 “tw://bible.?id=50.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.15|AUTODETECT|” Phil. 2:15) 1 1 -1 9 0 “tw://bible.?id=51.1.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.22|AUTODETECT|” Col. 1:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.16.27|AUTODETECT|” 93 Some translations have the reading to the only wise God (emphasis added), which is a variation that has been influenced by ) 7 1 -1 9 0 “tw://bible.?id=45.16.27|AUTODETECT|” Rom. 16:27) 1 1 -1 9 0 0 . In view of the support of influential Greek manuscripts, translators prefer the shorter reading.) 1 1 2 8 0 “tw://bible.?id=42.1.47|AUTODETECT|” 94 The term Savior appears twenty-four times in the New Testament, sixteen of which are applied to Christ and eight to God 7 1 -1 9 0 “tw://bible.?id=42.1.47|AUTODETECT|” Luke 1:47) 1 1 -1 9 0 “tw://bible.?id=54.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.1|AUTODETECT|” I Tim. 1:1) 1 1 -1 9 0 “tw://bible.?id=54.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.3|AUTODETECT|” 2:3) 1 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” 4:10) 1 1 -1 9 0 “tw://bible.?id=56.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.3|AUTODETECT|” Titus 1:3) 1 1 -1 9 0 “tw://bible.?id=56.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.10|AUTODETECT|” 2:10) 1 1 -1 9 0 “tw://bible.?id=56.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.4|AUTODETECT|” 3:4) 1 1 -1 9 0 “tw://bible.?id=65.1.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.25|AUTODETECT|” Jude 25) 1 1 -1 9 0 0 ). Refer to Johannes Schneider and Colin Brown, NIDNTT, vol. 3, pp. 219 21.) 1 2 2 8 0 0 95 E.g., see the many references in I Clem. (20:12; 27:4; 36:2; 58:1; 61:3; 64; 65:2).) 96 Dana and Mantey, Manual Grammar, p. 196.)

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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