THE EPISTLE OF
JUDE

Title

Jude, which is rendered “Judah” in Hebrew and “Judas” in Greek, was named after its author (v. 1), one of the four half-brothers of Christ (Matt. 13:55; Mark 6:3). As the fourth shortest NT book (Philem., 2 John, and 3 John are shorter), Jude is the last of eight general epistles. Jude does not quote the OT directly, but there are at least nine obvious allusions to it. Contextually, this “epistolary sermon” could be called “The Acts of the Apostates.”

Author and Date

Although Jude (Judas) was a common name in Palestine (at least eight are named in the NT), the author of Jude generally has been accepted as Jude, Christ’s half-brother. He is to be differentiated from the apostle Judas, the son of James (Luke 6:16; Acts 1:13). Several lines of thought lead to this conclusion: (1) Jude’s appeal to being the “brother of James,” the leader of the Jerusalem Council (Acts 15) and another half-brother of Jesus (v. 1; cf. Gal. 1:19); (2) Jude’s salutation being similar to James (cf. James 1:1); and (3) Jude’s not identifying himself as an apostle (v. 1), but rather distinguishing between himself and the apostles (v. 17).

The doctrinal and moral apostasy discussed by Jude (vv. 4–18) closely parallels that of 2 Peter (2:1–3:4), and it is believed that Peter’s writing predated Jude for several reasons: (1) 2 Peter anticipates the coming of false teachers (2 Pet. 2:1, 2; 3:3), while Jude deals with their arrival (vv. 4, 11, 12, 17, 18); and (2) Jude quotes directly from 2 Peter 3:3 and acknowledges that it is from an apostle (vv. 17, 18). Since no mention of Jerusalem’s destruction in A.D. 70 was made by Jude, though Jude most likely came after 2 Peter (c. A.D. 68–70), it was almost certainly written before the destruction of Jerusalem.

Although Jude did travel on missionary trips with other brothers and their wives (1 Cor. 9:5), it is most likely that he wrote from Jerusalem. The exact audience of believers with whom Jude corresponded is unknown, but it seems to be Jewish in light of Jude’s illustrations. He undoubtedly wrote to a region recently plagued by false teachers.

Although Jude had earlier rejected Jesus as Messiah (John 7:1–9), he, along with other half-brothers of the Lord, was converted after Christ’s Resurrection (Acts 1:14). Because of his relation to Jesus, his eyewitness knowledge of the resurrected Christ, and the content of this epistle, Jude was acknowledged as inspired and was included in the Muratorian Canon (A.D. 170). The early questions about its canonicity also tend to support the conclusion that it was written after 2 Peter. If Peter had quoted Jude, there would have been no question about canonicity, since Peter would thereby have given Jude apostolic affirmation. Clement of Rome (c. A.D. 96) plus Clement of Alexandria (c. A.D. 200) also alluded to the authenticity of Jude. Its diminutive size and Jude’s quotations from uninspired writings account for any misplaced questions about its canonicity.

Background and Setting

Jude lived at a time when Christianity was under severe political attack from Rome and aggressive spiritual infiltration from gnosticlike apostates and libertines who sowed abundant seed for a gigantic harvest of doctrinal error. It could be that this was the forerunner to full-blown Gnosticism which the apostle John would confront over twenty-five years later in his epistles. Except for John, who lived at the close of the century, all of the other apostles had been martyred and Christianity was thought to be extremely vulnerable. Thus, Jude called the church to fight for the truth in the midst of intense spiritual warfare.

Historical and Theological Themes

Jude is the only NT book devoted exclusively to confronting “apostasy,” meaning defection from the true, biblical faith (vv. 3, 17). Apostates are described elsewhere in 2 Thessalonians 2:10; Hebrews 10:29; 2 Peter 2:1–22; 1 John 2:18–23. He wrote to condemn the apostates and to urge believers to contend for the faith. He called for discernment on the part of the church and a rigorous defense of biblical truth. He followed the earlier examples of: (1) Christ (Matt. 7:15ff.; 16:6–12; 24:11ff.; Rev. 2; 3); (2) Paul (Acts 20:29, 30; 1 Tim. 4:1; 2 Tim. 3:1–5; 4:3, 4); (3) Peter (2 Pet. 2:1, 2; 3:3, 4); and (4) John (1 John 4:1–6; 2 John 6–11).

Jude is replete with historical illustrations from the OT which include: (1) the Exodus (v. 5); (2) Satan’s rebellion (v. 6); (3) Sodom and Gomorrah (v. 7); (4) Moses’ death (v. 9); (5) Cain (v. 11); (6) Balaam (v. 11); (7) Korah (v. 11); (8) Enoch (vv. 14, 15); and (9) Adam (v. 14).

Jude also vividly described the apostates in terms of their character and unconscionable activities (vv. 4, 8, 10, 16, 18, 19). Additionally, he borrowed from nature to illustrate the futility of their teaching (vv. 12, 13). While Jude never commented on the specific content of their false teaching, it was enough to demonstrate that their degenerate personal lives and fruitless ministries betrayed their attempts to teach error as though it were truth. This emphasis on character repeats the constant theme regarding false teachers—their personal corruption. While their teaching is clever, subtle, deceptive, enticing, and delivered in many forms, the common way to recognize them is to look behind their false spiritual fronts and see their wicked lives (2 Pet. 2:10, 12, 18, 19).

Interpretive Challenges

Because there are no doctrinal issues discussed, the challenges of this letter have to do with interpretation in the normal process of discerning the meaning of the text. Jude does quote from non-canonical, pseudepigraphal (i.e., the actual author was not the one named in its title) sources such as 1 Enoch (v. 14) and the Assumption of Moses (v. 9) to support his points. Was this acceptable? Since Jude was writing under the inspiration of the Holy Spirit (2 Tim. 3:16; 2 Pet. 1:20, 21) and included material that was accurate and true in its affirmations, he did no differently than Paul (cf. Acts 17:28; 1 Cor. 15:33; Titus 1:12).

I. DESIRES OF JUDE (1, 2)

1 Jude. See Introduction: Author and Date. bondservant. Before the Crucifixion and Resurrection, Jude had denied Jesus as Messiah (Matt. 13:55; Mark 6:3; John 7:5), but afterward came to humbly acknowledge himself as His slave, having submitted to Christ’s lordship. brother of James. James was the well-known leader of the Jerusalem church (Acts 12:17; 15:13; 21:18; Gal. 2:9) and author of the epistle that carried his name. called. As always in the epistles, this refers not to a general invitation to salvation, but to God’s irresistible, elective call to salvation (cf. Rom. 1:7; 1 Cor. 1:23, 24; 1 Thess. 5:24; 2 Thess. 2:13, 14). This call yields: (1) fellowship with Christ (1 Cor. 1:9); (2) peace (1 Cor. 7:15); (3) freedom (Gal. 5:13); (4) a worthy walk (Eph. 4:1); (5) hope (Eph. 4:4); (6) holiness (1 Pet. 1:15); (7) blessing (1 Pet. 3:9); and (8) eternal glory (1 Pet. 5:10). Cf. “grace of our God” (v. 4). sanctified. The better Greek texts have beloved. Cf. John 13:1; 14:23; 16:27; 17:20, 23; Romans 5:8; 1 John 3:1, which expand on the idea of unconditional, thus unending, love from God to the believer in Christ. It is certainly because of that love that believers are “sanctified,” set apart from sin to God by the transformation of conversion. God the Father. The plan of salvation and its fulfillment come from God, who is not only Father in the sense of creation and origin of all that exists, but is also “God our Savior” (v. 25; cf. 1 Tim. 2:4; Titus 1:3; 2:10; 3:4). See note on 1 Timothy 4:10. preserved. See note on verse 24. God not only initiates salvation, but He also completes it through Christ, thus preserving or keeping the believer secure for eternal life (cf. John 6:37–44; 10:28–30; 17:11, 15; Rom. 8:31–39; 2 Tim. 4:18; Heb. 7:25; 9:24; 1 Pet. 1:3–5).

2 Mercy, peace, and love. “Mercy and peace” was a common Jewish greeting; “love” was added to make this distinctively Christian. Only here in the NT do these three qualities appear so closely together. Where law and works prevail, there is failure and death. Where grace prevails, there is mercy (Eph. 2:4; Heb. 4:16), peace (Rom. 5:1), and love (Rom. 5:5) in abundance.

II. DECLARATION OF WAR AGAINST APOSTATES (3, 4)

3 Beloved. Cf. verses 17, 20. I found it necessary. Cf. 1 Corinthians 9:16. This verse implies that Jude had intended to write a letter on salvation as the common blessing enjoyed by all believers, perhaps to emphasize unity and fellowship among believers, and remind them that God is no respecter of persons. But he was compelled, instead, to write a call to battle for the truth in light of the arrival of apostate teachers. contend earnestly. While the salvation of those to whom Jude wrote was not in jeopardy, false teachers preaching and living out a counterfeit gospel were misleading those who needed to hear the true gospel. Jude wrote this urgent imperative for Christians to wage war against error in all forms and to fight strenuously for the truth, like a soldier who has been entrusted with a sacred task of guarding a holy treasure (cf. 1 Tim. 6:12; 2 Tim. 4:7). the faith. This is the whole body of revealed salvation truth contained in the Scriptures (cf. Gal. 1:23; Eph. 4:5, 13; Phil. 1:27; 1 Tim. 4:1). Cf. verse 20. Here is a call to know sound doctrine (Eph. 4:14; Col. 3:16: 1 Pet. 2:2; 1 John 2:12–14), to be discerning in sorting out truth from error (1 Thess. 5:20–22), and to be willing to confront and attack error (see notes on 2 Cor. 10:3–5; Phil. 1:7, 27; 1 Tim. 1:18; 6:12; 2 Tim. 1:13; 4:7, 8; Titus 1:13 ). once for all delivered . . . saints. God’s revelation was delivered once as a unit, at the completion of the Scripture, and is not to be edited by either deletion or addition (cf. Deut. 4:2; 12:32; Prov. 30:6; Rev. 22:18, 19). Scripture is complete, sufficient, and finished; therefore it is fixed for all time. Nothing is to be added to the body of the inspired Word (see notes on 2 Tim. 3:16, 17; 2 Pet. 1:19–21 ) because nothing else is needed. It is the responsibility of believers now to study the Word (2 Tim. 2:15), preach the Word (2 Tim. 4:2), and fight for its preservation. saints. Believers are identified as holy, since they are set apart from sin to God. See note on 1 Corinthians 1:2.

4 certain men . . . crept in unnoticed. These were infiltrating, false teachers pretending to be true, who on the surface looked like the real thing, but whose intentions were to lead God’s people astray (cf. Matt. 7:15; Acts 20:29; Gal. 2:4, 5; 1 Tim. 4:1–3; 2 Pet. 2:1, 20; 1 John 2:18–23). These apostates were Satan’s counterfeits, most likely posing as itinerant teachers (cf. 2 Cor. 11:13–15; 2 Pet. 2:1–3; 2 John 7–11). Their stealth made them dangerous. They were characterized by three features: (1) they were ungodly; (2) they perverted grace; and (3) they denied Christ. long ago . . . marked out. Apostasy and apostates in general were written about and condemned many centuries before, such as illustrated in verses 5–7 and spoken of as Enoch did in verses 14–16. Cf. Isaiah 8:19–21; 47:9–15; Hosea 9:9; Zephaniah 3:1–8. Their doom was prewritten in Scripture as a warning to all who would come later. Jesus had warned about them in Matthew 7:15–20 (cf. Acts 20:29). The most recent warning had been 2 Peter 2:3, 17; 3:7. this condemnation. This refers to the judgment spoken of by others “long ago.” Jude’s present exposé of apostates placed them in the path of the very judgment of God, written of previously. ungodly men. Lit. “impious” or “without worship.” Their lack of reverence for God was demonstrated by the fact that they infiltrated the church of God to corrupt it and gain riches from its people. Cf. verses 15, 16, 18, 19. lewdness. Lit. “unrestrained vice” or “gross immorality,” which describes the shameless lifestyle of one who irreverently flaunts God’s grace by indulging in unchecked and open immorality (cf. Rom. 6:15). deny . . . Lord . . . Lord Jesus Christ. Two Greek words for Lord are used here. The apostates disowned Christ as sovereign Lord (despotes ) and disdained any recognition of Christ as honorable Lord (kurios ) by their wicked behavior. The better NT manuscripts omit “God” in the text, placing the emphasis clearly on one person, the Lord Jesus Christ, and emphasizing that apostates deny Him. See note on 2 Peter 2:1. Cf. Matthew 10:33; 2 Timothy 2:12; Titus 1:16; 1 John 2:22, 23. It is always true of apostates, false teachers, and false religions that they pervert what Scripture declares is true about the Lord Jesus Christ.

III. DAMNABLE OUTCOME OF APOSTATES (5–7)

5–7 Jude provided three well-known acts of apostasy from the OT as brief reminders (v. 5) to illustrate their damnable outcome as declared in verse 4.

5 saved . . . destroyed. Cf. Hebrews 3:16–19. God miraculously delivered the nation of Israel out of Egyptian bondage (Ex. 12:51; Deut. 4:34), only to have them respond in unbelief, doubting, and defecting from faith in God that He could bring them into the Promised Land (Num. 13:25–14:4), even to the extent of worshiping an idol of their own making, as well as murmuring against God instead of adoring Him (Ex. 16:7–12; 1 Cor. 10:10, 11). That apostate generation died during thirty-eight years of wilderness wanderings (Num. 14:22–30, 35)

6 angels . . . did not keep. This apostasy of fallen angels is described in Genesis 6:1–3 as possessing men who then cohabited with women. See note on 2 Peter 2:4. The transition to Sodom and Gomorrah in verse 7 points to the similitude of the sin of homosexuality and what these angels did in Genesis 6. judgment . . . great day. This refers to the final judgment when all demons and Satan are forever consigned to the “lake of fire” prepared for them (Matt. 25:41; Rev. 20:10) and all the ungodly (Rev. 20:15).

7 Sodom . . . Gomorrah. See notes on 2 Peter 2:6–10. The destruction of these cities at the southeast corner of the Dead Sea is used over twenty times in Scripture as an illustration of God’s judgment during the days of Abraham and Lot (cf. Gen. 18:22–19:29). This destruction was in view of their apostasy, since it occurred about 450 years after the flood, when at least one of Noah’s sons, Shem (Gen. 11:10, 11) was still living. Since this was only 100 years after Noah’s death (Gen. 9:28), people would have known about the message of righteousness and judgment from God which Noah preached, and which they rejected. similar . . . to these. This points back to verse 6. sexual immorality . . . strange flesh. This refers to both the heterosexual (Gen. 19:8) and homosexual lusts (Gen. 19:4, 5) of the residents. Cf. Leviticus 18:22; 20:13; Romans 1:27; 1 Corinthians 6:9; 1 Timothy 1:10 for the absolute condemnation of homosexual activity. eternal fire. Sodom and Gomorrah illustrate God’s fire of earthly judgment (cf. Rev. 16:8, 9; 20:9) which was only a preview of the fire that can never be quenched in eternal hell (cf. Matt. 3:12; 18:8; 25:41; Mark 9:43, 44, 46, 48; Luke 3:17; Rev. 19:20; 20:14, 15; 21:8).

IV. DENUNCIATION OF APOSTATES (8–16)

8 these dreamers. See notes on 2 Peter 2:10–12. This refers to a confused state of the soul or abnormal imagination, producing delusions and sensual confusion. These men’s minds were numb to the truth of God’s Word so that, being beguiled and deluded, they fantasized wicked perversions, being blind and deaf to reality and truth. Perhaps they falsely claimed these were dreams/visions from God. These occurs five more times (vv. 10, 12, 14, 16, 19) in reference to the apostates, who are characterized in the following three ways. defile the flesh. Similar to the inhabitants of Sodom and Gomorrah (v. 7), apostates have few, if any, moral restraints and, thus, are frequently characterized by immoral lifestyles (v. 4). Cf. Titus 1:15; Hebrews 12:15; 2 Peter 2:10–19; 3:3. reject authority. Like the sinning angels (v. 6), these pretenders rejected all authority, civil and spiritual, thus rejecting the Scriptures and denying Christ (v. 4). speak evil . . . dignitaries. Cf. verse 10. That the dignitaries (lit. “glories”) are likely angels is supported by the illustration in verse 9.

9 Michael . . . archangel. The chief angel of God who especially watches over Israel (Dan. 10:13, 21; 12:1) and leads the holy angels (Rev. 12:7). Nowhere else in Scripture is this struggle over the body of Moses mentioned. Michael had to fight with Satan to do God’s bidding, as he did on another occasion in Daniel 10:13 (see note there ). the devil. Another name for Satan which means “accuser” or “slanderer” (cf. Rev. 12:9, 10). body of Moses. Moses died on Mount Nebo in Moab without having entered the Promised Land and was secretly buried in a place not known to man (Deut. 34:5, 6). It would likely be that this confrontation took place as Michael buried Moses to prevent Satan from using Moses’ body for some diabolical purpose not stated. Perhaps Satan wanted to use it as an idol, an object of worship for Israel. God sent Michael, however, to be certain it was buried. This account was recorded in the pseudepigraphal Assumption of Moses (see Introduction: Interpretive Challenges). reviling accusation. See note on 2 Peter 2:11. Rather than personally cursing such a powerful angel as Satan, Michael deferred to the ultimate, sovereign power of God following the example of the Angel of the Lord in Zechariah 3:2. This is the supreme illustration of how Christians are to deal with Satan and demons. Believers are not to address them, but rather to seek the Lord’s intervening power against them.

10 speak evil. Lit. “blaspheme.” Cf. verse 8. Apostate teachers, in their brash, bold, egotistical infatuation with imagined power and authority, rail on that which they don’t even understand. whatever . . . whatever. See note on 2 Peter 2:12. Apostates are intellectually arrogant and spiritually ignorant in that they don’t know because they are blinded by Satan (2 Cor. 4:4), and spiritual matters are beyond their unregenerate capacity to understand (1 Cor. 2:14). In divine matters, they are no brighter than the dumbest beasts. corrupt themselves. This speaks of spiritual and moral self-destruction.

11 Woe. In declaring ultimate spiritual judgment on the apostates, Jude followed the example of the prophets (cf. Is. 5:8–23) and of Christ (cf. Matt. 23:13, 15, 16, 23, 25, 27, 29). The severest judgment of all (Heb. 10:26) will come on apostates because they, too, followed the same path as Cain, Balaam, and Korah. way of Cain. Cain openly rebelled against God’s revealed will regarding sacrifice (see notes on Gen. 4:1–15; cf. Heb. 11:4; 1 John 3:12). error of Balaam. Cf. Numbers 22–25; see note on 2 Peter 2:15. For a large financial reward, Balaam devised a plan for Balak, king of Moab, to entice Israel into a compromising situation with idolatry and immorality which would bring God’s own judgment on His people (cf. Num. 31:16; Rev. 2:14). rebellion of Korah. See notes on Numbers 16:1–32. Korah, plus 250 Jewish leaders, rejected the God-appointed leadership of Moses and Aaron in an attempt to impose his will upon God and the people. Apostates will unquestionably meet the same end as Korah—divine judgment.

12, 13 See notes on 2 Peter 2:13–17.

12 spots . . . love feasts. See note on 2 Peter 2:13. Spots can be taken as “hidden rocks” or “reefs” or as “stains.” These apostates were dirt spots, filth on the garment of the church; or more likely, what God intended for the church as smooth sailing, they turned into a potential shipwreck through their presence. Love feasts were the regular gathering of the early church to partake of the bread and cup, plus share a common meal (cf. 1 Cor. 11:20–30). clouds without water. See note on 2 Peter 2:17. Apostates promise spiritual life but are empty clouds which only bring the hope of rain, actually delivering nothing but dryness and death (cf. Prov. 25:14). They preach a false gospel that leads only to hell. trees without fruit. Apostates hold out the claim of providing a spiritual feast, but instead deliver famine (cf. Luke 13:6–9). Doubly dead trees will never yield fruit and, regardless of what they say, will always be barren because they are uprooted. Cf. Matthew 7:17–20.

13 raging waves. Apostates promise powerful ministry, but are quickly exposed as wreakers of havoc and workers of worthless shame (cf. Is. 57:20). wandering stars. This most likely refers to a meteor or shooting star which has an uncontrolled moment of brilliance and then fades away into nothing. Apostates promise enduring spiritual direction, but deliver a brief, aimless, and worthless flash.

14 Enoch. Following the genealogy of Genesis 5:1–24; 1 Chronicles 1:1–3, Enoch was the seventh in the line of Adam. Because Enoch “walked with God,” he was taken directly to heaven without having to die (cf. Gen. 5:24; Heb. 11:5). prophesied about these men. See note on verse 4. The source of this information was the Holy Spirit who inspired Jude. The fact that it was recorded in the nonbiblical and pseudepigraphal book of Enoch had no effect on its accuracy. See Introduction: Interpretive Challenges. Behold . . . Lord . . . saints. Enoch, before the flood, prophesied about Christ’s Second Coming in judgment (cf. 1 Thess. 3:13). Saints can refer to either angels or believers. Since both angels (Matt. 24:31; 25:31; Mark 8:38; 2 Thess. 1:7) and believers (Col. 3:4; 1 Thess. 3:13; Rev. 19:14) will accompany Him, it may refer to both (cf. Zech. 14:5); but the focus on judgment in verse 15 seems to favor angels, who are often seen in judgment action. While believers will have a role of judging during the Lord’s earthly kingdom (see note on 1 Cor. 6:2 ) and will return when Christ comes to judge (Rev. 19:14), angels are the executioners of God at the Second Coming of Christ (see Matt. 13:39–41, 49, 50; 24:29–31; 25:31; 2 Thess. 1:7–10).

15 execute judgment. The sentence will be eternal hell (see Rev. 20:11–15). Cf. Matthew 5:22; 7:19; 8:12; 10:28; 13:40–42; 25:41, 46. ungodly. See note on verse 4. The fourfold use of this word as a description of the apostates (cf. vv. 4, 18) identifies the core iniquity, which is failure to reverence God. See Peter’s use of the term in 2 Peter 2:5, 6; 3:7. It was for such that Christ died (Rom. 5:6).

16 grumblers. See note on verse 5. The word, found only here in the NT, is used in the LXX to describe the murmurings of Israel against God (Ex. 16:7–9; Num. 14:27, 29; 1 Cor. 10:10). complainers. Lit. “finding fault.” They gave vent to dissatisfaction with God’s will and way as was the case with Israel, Sodom, the fallen angels, Cain, Korah, and Balaam (cf. vv. 5–7, 11). walking . . . own lusts. See notes on 2 Peter 2:10, 18; 3:3. This is a common phrase used to describe the unconverted (v. 18; 2 Tim. 4:3). Apostates are especially driven by a desire for sinful self-satisfaction. mouth great . . . words. See note on 2 Peter 2:18. They speak arrogantly, pompously, and even magnificently, but with empty, lifeless words of no spiritual value. Their message has external attractiveness, but is void of the powerful substance of divine truth. flattering people. They tell people what they want to hear for their own profit (cf. 2 Tim. 4:3, 4) rather than proclaiming the truth of God’s Word for the auditors’ benefit. Cf. Psalms 5:9; 12:2, 3; Proverbs 26:28; 29:5; Romans 3:13; 16:18.

V. DEFENSES AGAINST APOSTATES (17–23)

17, 18 See notes on 2 Peter 3:1–3.

17 words . . . by the apostles. The apostles had warned the coming generation about apostates, so that they would be prepared and not be taken by surprise (cf. Acts 20:28–31; 1 Tim. 4:1, 2; 2 Tim. 3:1–5; 4:1–3; 2 Pet. 2:1–3:4; 1 John 2:18; 2 John 7–11). God’s Word is designed to warn and protect (Acts 20:31; 1 Cor. 4:14); as verse 18 indicates, there had been continually repeated warnings.

18 mockers. See note on 2 Peter 3:3. These are the scoffers at God’s future plans who pretend to know the truth but deny that judgment will ever come. last time. Lit. at the chronological end of the current epoch or season (cf. 2 Tim. 3:1). This term refers to the time of Messiah from His First Coming until His second (see notes on 2 Tim. 3:1; 2 Pet. 3:3; 1 John 2:18 ). These characteristics will prevail until Christ returns. walk . . . ungodly lust. See note on verse 16.

19 sensual persons. Apostate teachers advertise themselves as having the highest spiritual knowledge, but are actually attracted to the most debased levels of life. They are “soulish,” not “spiritual.” Cf. James 3:15. cause divisions. They fractured the church rather than united it (cf. Eph. 4:4–6; Phil. 2:2). not having the Spirit. To not have the Spirit is to not have spiritual life at all (see notes on Rom. 8:9; 1 Cor. 6:19, 20 ) or, in other words, to be an unbeliever.

20 building. True believers have a sure foundation (1 Cor. 3:11) and cornerstone (Eph. 2:20) in Jesus Christ. The truths of the Christian faith (cf. v. 3) have been provided in the teaching of the apostles and prophets (Eph. 2:20), so that Christians can build themselves up by the Word of God (Acts 20:32). praying in the Holy Spirit. See note on Ephesians 6:18. This is not a call to some ecstatic form of prayer, but simply a call to pray consistently in the will and power of the Spirit, as one would pray in the name of Jesus Christ (cf. Rom. 8:26, 27).

21 keep. Cf. Acts 13:43. This imperative establishes the believer’s responsibility to be obedient and faithful by living out his salvation (cf. Phil. 2:12), while God works out His will (cf. Phil. 2:13). It means to remain in the place of obedience where God’s love is poured out on His children, as opposed to being disobedient and incurring His chastening (cf. 1 Cor. 11:27–31; Heb. 12:5–11). This refers to the perseverance of the saints, the counterbalance to God’s sovereign preservation of believers in Christ (cf. v. 1). This is accomplished by: (1) building one’s self up in the Word of God (v. 20); (2) praying in the Holy Spirit (v. 20); and (3) looking for the finalization of eternal life (v. 21). For a related discussion of the perseverance of the saints, see note on Matthew 24:13. looking. An eager anticipation of Christ’s Second Coming to provide eternal life in its ultimate, resurrection form (cf. Titus 2:13; 1 John 3:1–3), which is the supreme expression of God’s mercy on one to whom Christ’s righteousness has been imputed (cf. v. 2). Paul called this “loving His appearing” (2 Tim. 4:8), and John wrote that such a steady anticipation was purifying (1 John 3:3).

22, 23 some. There are several textual variants here which could result in either two or three groups being indicated. They are: (1) sincere doubters who deserve compassion (v. 22); (2) those who are deeper in unbelief and urgently need to be pulled from the fire (v. 23); and (3) those declared disciples of apostasy who still deserve mercy, but are to be handled with much fear (v. 23; included in better manuscripts), lest the would-be-rescuer also be spiritually sullied. Given the manuscripts evidence and Jude’s pattern of writing in triads, three groups is the more likely scenario.

22 compassion. These victims of the apostate teachers need mercy and patience because they have not yet reached a firm conclusion about Christ and eternal life, and so remain doubters who could possibly be swayed to the truth.

23 others save. Others, who are committed to the errors taught by the apostates, need immediate and forthright attention before they are further entrenched on the road to the fire of hell (cf. v. 7) as a result of embracing deceptive lies. with fear. This third group (see note on vv. 22, 23 ) also needs mercy, even though they are thoroughly polluted by apostate teaching. These people are to be given the true gospel, but with great fear, lest the deliverer be contaminated also. The defiled garment pictures the apostate’s debauched life, which can spread its contagion to the well-meaning evangel.

VI. DOXOLOGY OF JUDE (24, 25)

24, 25 Jude’s lovely benediction/doxology stands as one of the most splendid in the NT (cf. Rom. 11:33–36; 16:25–27; 2 Cor. 13:14; Heb. 13:20, 21). It returned to the theme of salvation which Jude had hoped to develop at the beginning (cf. v. 3) and bolstered the courage of believers to know that Christ would protect them from the present apostasy.

24 Him who is able. This speaks of omnipotent God. Cf. Genesis 18:14; Deuteronomy 7:21; 1 Samuel 14:6; Matthew 19:26. keep you from stumbling. See notes on verse 1; 1 Peter 1:3–5. The power of Christ would sustain the sincere believer from falling to the temptation of apostasy (cf. Job 42:2; Pss. 37:23, 24; 121:3; Jer. 32:17; Matt. 19:26; Luke 1:37; John 6:39, 40, 44; 10:27–30; Eph. 3:20). present you faultless. Cf. 2 Corinthians 11:2; Ephesians 5:27. Christians possess Christ’s imputed righteousness through justification by faith and have been made worthy of eternal life in heaven (see notes on Rom. 8:31–39 ). with exceeding joy. This refers primarily to the joy of the Savior (cf. Heb. 12:2) but also includes the joy of believers (cf. 1 Pet. 1:8). Joy is the dominant expression of heaven (see Matt. 25:23). God our Savior. God is by nature a saving God, unlike the reluctant and indifferent false deities of human and demon invention (see notes on 1 Tim. 2:2; 4:10; 2 Tim. 1:10; Titus 1:3; 2:10; 3:4; 2 Pet. 1:1 ).

25 alone is wise. Divine wisdom is embodied by Christ alone (cf. 1 Cor. 1:24, 30; Col. 2:3) and not by any human person or group, like the apostates. glory . . . power. Both Jude on earth and the angels and saints in heaven (Rev. 4:10, 11; 5:12–14) ascribed these qualities to our God and the Lord Jesus Christ.

Further Study

Hiebert, D. Edmond. Second Peter and Jude. Greenville, S.C.: Bob Jones University Press, 1989.

Lawlor, George L. The Epistle of Jude. Nutley, N.J.: Presbyterian and Reformed, 1972.

MacArthur, John. Second Peter and Jude. Chicago: Moody, forthcoming.