Jude, a bond-servant of Jesus Christ, and brother of James, To those who are the called, beloved in God the Father, and kept for Jesus Christ: May mercy and peace and love be multiplied to you. Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints. (1–3)

Without question, the greatest threat to the church has always been false teaching. Its subtlety and severity make it a spiritual poison unlike any other. While external threats—such as religious persecution and the world’s animosity—are certainly unpleasant, the wounds they inflict are only physical and the injuries they cause only temporary. The deadliest false teaching, on the other hand, comes not from deceptive, non-Christian religions outside the church, but from spiritual pretenders inside the church. And the resulting damage is far greater than that caused by any external assault; the casualties are spiritual and the consequences are eternal. It’s no wonder, then, that Jesus warned His followers about the deadly dangers of apostasy:

In his exhortation to the Ephesian elders, the apostle Paul echoed the Lord’s admonition:

The rest of the New Testament records similar warnings, instructing believers to guard themselves against the deceptive nature of false teaching masquerading as Christian truth (Matt. 24:10–14; 2 Thess. 2:3–12; 1 Tim. 4:1–3; 2 Tim. 3:1–9; 2 Peter 2:1–3:7; 1 John 2:18–19; 4:1–3; 2 John 7–10; Rev. 2:6, 14–16, 20–23; 3:1–3, 14–18; cf. James 5:1–6).

And those warnings were well-founded. By the end of the first century, when the apostle John wrote the book of Revelation, only two of the seven churches he addressed (Smyrna and Philadelphia) remained completely faithful. The other five churches, to one degree or another, had fallen prey to infiltrating doctrinal error and its moral consequences. Thus, Christ commanded them to repent, stand firm, and combat the falsehood they encountered; they were to wage war against apostasy and overcome it.

Although Jude’s letter was written some twenty-five years earlier, he also recognized that the battle for the truth in the church had already begun, as Peter a few years earlier had prophesied in 2 Peter 1:1–3 and 3:1–3. That’s why Jude devoted his entire letter to the presence of apostate false teachers. He wanted his readers to stand strong against the spiritual deceptions that threatened to wreak havoc in their fellowship. And he also wanted all who propagated such errors in the church to be exposed and expelled.

As the last of the New Testament epistles, the book of Jude serves as a literary vestibule to the book of Revelation. In Jude, false teachers are examined, their motives uncovered, and their doom predicted. In Revelation, that inevitable destruction is developed in detail, as Christ’s future triumph ultimately eliminates error and establishes truth forever.

Jude wrote this letter in A.D. 68–70, shortly after Peter finished his second epistle. The two letters are closely related, containing several nearly identical descriptions of false teachers and apostasy. In fact, Jude is likely a sequel to 2 Peter, perhaps written to the same group of Christians to tell them that what Peter had said was coming was now present. Second Peter 2–3 uses future tenses in its references to false teachers. Jude wrote in the present tense. As he began his letter, setting the stage in the first three verses, he revealed his background, his audience, and his exhortation.

JUDE’S BACKGROUND

Jude, a bond-servant of Jesus Christ, and brother of James, (1a)

Jude (Heb. “Judah”) or “Judas” was a common New Testament name. Two of the disciples, for example, were named Judas—Judas Iscariot and Judas, son of James (Luke 6:16; John 6:71; 14:22; Acts 1:13). The apostle Paul, shortly after his conversion, met Ananias at the house of a Judas of Damascus (Acts 9:11). And Judas Barsabbas, a leader in the early church, joined Paul, Barnabas, and Silas in carrying a letter from the Jerusalem Council to the believers in Antioch (Acts 15:22–33). There was even a Judas of Galilee, who founded the Zealots and led an uprising in early first-century Palestine (Acts 5:37).

But the Jude who penned this letter was not any of those men. Instead, he was the brother of James who was the half brother of Jesus (Matt. 13:55; Mark 6:3; cf. Gal. 1:19) and the leader of the Jerusalem Council (Acts 15:13). Jude’s salutation here is similar to that of his brother’s (cf. James 1:1), although, unlike James (cf. Gal. 1:19), he did not consider himself an apostle (cf. v 17). Nonetheless, his close relation to both Jesus (as a half brother) and James certainly gave Jude a position of prominence and authority in the early church—a platform from which he could address the dangers of false teaching. It is ironic that in God’s providence the Holy Spirit chose a man with the same first name as Judas Iscariot, the most infamous apostate of all time (Acts 1:16–20, 25), to write the New Testament epistle on apostasy. (For a discussion of the authorship of this epistle, see the Introduction to Jude earlier in this volume.)

Jude introduced himself as a bond-servant of Jesus Christ, indicating that the death, resurrection, and ascension of Christ had transformed his heart. He went from being an unbeliever (cf. John 7:5) to being a bond-servant (doulos, “slave”), one who trusted Christ as his Lord and Master (cf. Matt. 24:46; Luke 2:29; Acts 4:29; Gal. 1:10; Col. 1:7; 2 Tim. 2:24; Rev. 19:5). Accordingly, his saving relationship to Christ became more important than family ties (cf. Mark 3:31–35). Thus Jude chose to humbly call himself Jesus’ bond-servant rather than note the more impressive fact that he was Jesus’ half brother.

In the Greco-Roman world slavery was widespread, making the familiar New Testament designation bond-servant (cf. Rom. 1:1; Phil. 1:1; 2 Peter 1:1) very significant. It denoted being owned and rendering absolute, selfless submission to someone, in this case to Jesus as Lord. In this letter such identification is especially fitting because it sets Jude in sharp contrast to the apostates. He was a grateful, willing slave of the Lord Jesus Christ, whereas the apostates denied Christ’s lordship through their overtly sinful lifestyles (v.4; cf. 2 Peter 2:1).

JUDE’S AUDIENCE

To those who are the called, beloved in God the Father, and kept for Jesus Christ: May mercy and peace and love be multiplied to you. (1b–2)

Jude’s salutation clearly outlines that he was writing to genuine believers. His greeting emphasizes the reassuring truth that as believers contend with growing apostasy, they remain safe and secure in the sovereign purpose of God. Like Peter, who comforted his readers with two Old Testament examples of God’s protection and deliverance (Noah and Lot), Jude encouraged his audience to trust God even in the midst of intense spiritual battle. In fact, he listed four reasons for believers to rest in God and not fear—namely, because they are called, loved, kept, and blessed by Him.

CALLED

To those who are the called, (1b)

Called translates the adjectival pronoun klētos, which is related to the familiar verb kaleō, “to call.” It is the main word in the sentence, with two perfect passive participles (describing believers) in apposition to it. Even as the English translation suggests, the word conveys the idea of being personally chosen or selected. God has called believers to Himself; He has set them apart and chosen them as His children.

Jude here is not speaking about God’s general invitation to sinners (Isa. 45:22; 55:6; Ezek. 33:11; Matt. 11:28; 22:14; 23:37; Luke 14:16–24; John 7:37; Rev. 22:17)—a call which often goes unheeded and rejected (cf. Matt. 12:14; Luke 4:16–19, 28–30; Acts 4:13–18; 5:17–18, 26–28, 33–40; 7:54–58; 2 Cor. 2:15–16). Rather, he is speaking of God’s special, internal call through which He awakens the human will and imparts spiritual life—enabling once-dead sinners to embrace the gospel by faith (cf. John 5:21; Acts 16:14; Eph. 2:5). It is what Christ referred to when He said, “No one can come to Me unless the Father who sent Me draws him” (John 6:44; cf. v. 65). Paul also referred to the effectual call of believers when he wrote Timothy,

In His sovereign wisdom, God chose believers based solely on His gracious purpose in Christ from before time began. His call was not rooted in anything He saw in them—not even their foreseen faith (see the discussion of divine foreknowledge in John MacArthur, 1 Peter, MacArthur New Testament Commentary [Chicago: Moody, 2004], 19–21). Rather, His call was motivated by His own glory and good pleasure, that His mercy might be eternally put on display (Rom. 9:23–24). Believers, then, are those who are divinely elected to salvation. They did not earn God’s choice; nor can they lose it or have it taken away (cf. John 6:37–40; 10:27–30; Rom. 8:28–30, 38–39). Thus, they can rest in the security of God’s gracious call, even in the most dangerous conflict with false teaching.

LOVED

beloved in God the Father, (1c)

God chose to save believers because He loved them. Based totally on His sovereign pleasure and for reasons beyond human comprehension (cf. Rom. 9:11–13; 10:20; 1 Cor. 1:26–29; James 2:5), the Father purposed to set His love on certain sinners and redeem them (Matt. 11:27; Rom. 8:28–30; Eph. 1:4). Even when they were rebels, He chose them to be His children and the beneficiaries of Christ’s death. As Paul told the Romans, “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:8; cf. John 3:16; 13:1; 1 John 4:10, 19).

Beloved translates a perfect passive participle derived from the familiar verb agapaō. The perfect tense indicates that God placed His love on believers in eternity past (Eph. 1:4–5), with results that continue in the present and into the future. Out of His uninfluenced and selective love, the Father determined who would believe from before the foundation of the world (cf. Acts 13:48; 2 Thess. 2:13; 2 Tim. 1:9). That love required that He also give His Son to die on the cross in their stead, paying the penalty for their sin (Isa. 53:5–6; Mark 10:45; John 3:16; 1 Peter 2:24). Out of His love, He sent the Holy Spirit to convict them of sin, draw them to saving faith, and regenerate their sinful hearts (John 3:3–8; 6:37, 44; Rom. 3:25–26; 8:1; 1 Cor. 6:11; Titus 3:5, 7). And it is out of His love that God continues to secure and protect His children—promising them a relationship with Him that will last for all eternity (cf. John 14:1–4; Eph. 1:13–14; 5:27; 1 Peter 1:3–4).

The apostle John wrote this about God’s love for believers: “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are” (1 John 3:1). The expression rendered “how great” is from potapos, which originally meant, “From what country?” It describes divine love as something that is alien to human beings and outside their natural realm of understanding—an other worldly kind of love—as if it were a concept from a foreign culture or unknown race. People do not usually love strangers; and they especially do not love their enemies (cf. Matt. 5:43–48). Yet, God chose to love elect sinners even when they were defiant sinners (Eph. 2:1–10; cf. John 15:13, 16; Rom. 5:8; 1 Tim. 1:12–16; 1 John 4:19).

In His High Priestly Prayer, Jesus further described the kind of love that His Father has for His children:

Although believers did nothing to gain His affection (and, in fact, did everything to invite His wrath), the Father loves redeemed sinners with the same love that He has for His Son. It is a love that is infinite, eternal, and completely secure. John wrote in his Gospel that He “loved His own … He loved them to the end” (13:1), meaning to perfection as well as forever. In fact, nothing will ever separate believers from it, as Paul declares in Romans 8:38–39:

KEPT

and kept for Jesus Christ: (1d)

Kept for translates a perfect passive participle (tetērēmenois), from the verb tēreō, “to observe, pay attention to, keep under guard, maintain.” Although the New American Standard translators rendered Jude’s wording kept for, the dative case of the participle suggests that “kept by” might be a preferable translation. Thus Jude’s phrase echoes Jesus’ own teaching on the preservation of believers:

Jesus Christ has promised to keep believers secure for all eternity (John 6:35–40; 10:27–30; Rom. 8:35–39), a guarantee that is made possible by His death on the cross. Through His once-for-all sacrifice (1 Peter 3:18), Christ extends the forgiveness of sins, the reality of eternal life, and the hope of glorification to His followers.

Furthermore, what Christ secured at the cross, the Father protects through His power (1 Peter 1:5). There is no person or power in the universe that is greater than God. Nor is there any force that could ever break the loving grip He has on His own. As a result, believers can rest in Him, knowing that their eternal safekeeping is in His omnipotent hands. This is an important ground on which believers may fearlessly fight against false teachers. Those who believe salvation can be lost should be consistent and be reluctant to engage deadly error at close quarters. Jude began his letter by removing that needless fear—believers are kept!

BLESSED

May mercy and peace and love be multiplied to you. (2)

The salvation God provides for His children is one that is rich with blessings (Pss. 37:6, 17, 24, 39; 84:5, 11; 92:12–14; Matt. 6:31–33; John 10:10; Acts 20:32; Rom. 9:23; 2 Cor. 9:8–10; Phil. 4:19), three of which Jude lists in his greeting. Jude takes the phrase mercy and peace, a common Jewish greeting (cf. 1 Tim. 1:2; 2 Tim. 1:2; 2 John 3), and adds love to remind his readers of Christ’s love for them (cf. Eph. 3:19; Rev. 1:5). This threefold expression occurs only here in the New Testament.

Be multiplied (a form of the verb plēthunō) means “to be increased,” implicitly to the fullest measure. Jude’s prayer is that his audience would continually enjoy the Lord’s blessing, no matter how difficult the spiritual battle might become (cf. 1 Peter 1:2; 2 Peter 1:2).

First, God’s blessing includes a generous supply of His mercy (Mark 5:19; Luke 1:50; Rom. 9:15; Gal. 6:16; Eph. 2:4; Titus 3:5; 1 Peter 2:10; cf. Isa. 63:9; Jer. 31:20). Whenever believers commit sin, they will always find an ample supply of mercy at God’s throne of grace (Heb. 4:16). Paul told the Romans that God manifested “the riches of His glory upon vessels of mercy, which He prepared beforehand for glory” (Rom. 9:23). The “vessels of mercy,” those sinners whom God has chosen for salvation, continually receive outpourings of His mercy, like cups or bowls that are constantly refilled with water.

To meet the needs of every circumstance, God also multiplies His peace to believers—a peace that stems from knowing that their sins are forgiven. Jesus comforted the apostles with these words, “Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful” (John 14:27; cf. 16:33; Pss. 29:11; 85:8; 119:165; Isa. 9:7; 26:3; Jer. 33:6; Luke 2:14; Rom. 5:1; 15:13; 1 Cor. 14:33; Gal. 5:22; Phil. 4:7; Col. 3:15; 1 Thess. 5:23).

God further blesses believers with constant outpourings of His love. Paul said, “The love of God has been poured out within our hearts through the Holy Spirit who was given to us” (Rom. 5:5; cf. 8:39; John 16:27; 17:23; Eph. 2:4; 2 Thess. 2:16; 1 John 4:7–10). (For more on God’s love for believers, see John MacArthur, The God Who Loves [Nashville: Word Publishing, 2001].)

Clearly, God pours out His abundant blessings on those whom He calls, loves, and keeps. Being His child includes infinite privilege and spiritual blessing (Eph. 1:3). But with those blessings comes great responsibility, a sobering subject to which Jude now turns.

JUDE’S EXHORTATION

Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints. (3)

By his use of the term beloved, Jude displayed his sincere pastoral concern for his readers (cf. Rom. 1:7; 12:19; 1 Cor. 4:14; 15:58; Eph. 5:1; Phil. 2:12; James 1:16, 19; 2:5; 1 Peter 4:12; 1 John 2:7; 3:2, 21). That concern was not a shallow form of sentimentalism, but a heartfelt expression of affection for God’s people. It also embodied a concern born out of a deeply held conviction for the crucial importance of God’s truth.

Jude initially made every effort to write regarding the common salvation he shared with his readers. Effort (spoudē) connotes hastening or speed, and could mean Jude hurried in vain to write, or that he tried hard but could not complete what he originally planned to say. Whatever the case, the presence of false teaching restrained him, impressing him with the urgent need to call the church to battle. His initial notion was to speak positively of the shared blessings of salvation. But that very salvation was under assault by apostates, hence his change of subjects.

Like Paul, who wrote to the Corinthians, “For necessity is laid upon me; yes, woe is me if I do not preach the gospel” (1 Cor. 9:16, NKJV), Jude felt the necessity—a heavy burden or mandate—to write. Agchō, the root of the noun rendered necessity, means literally “compress.” Jude recognized that he was a watchman for the truth (cf. Ezek. 3:16–21) who could not simply watch in silence as his readers slipped into error. His fervent passion for sound doctrine, especially regarding the gospel, made even the thought of false teaching a heavy burden on his heart (cf. 2 Cor. 11:28). And he and his readers would not be able to share a common salvation if they lost the gospel.

Jude also had a deep love for his readers—meaning that he was dedicated to their spiritual well-being. Accordingly his tone conveyed a genuine care similar to that of Paul, who wrote to the Ephesian elders: “Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears” (Acts 20:31; cf. Col. 1:29).

Jude could not resist appealing (parakaleō, “exhorting, encouraging”) to his readers that they contend earnestly for the faith. The powerful expression contend earnestly translates a present infinitive (epagōnizomai) and stresses the need to defend the truth continually and vigorously (cf. 1 Tim. 1:18; 6:12; 2 Tim. 4:7). It is a compound verb from which the English agonize is transliterated. From Jude’s day until now, true believers have always had to battle for the purity of the salvation gospel.

In referring to the faith, Jude is not speaking of a nebulous body of religious doctrines. Rather, the faith constitutes the Christian faith, the faith of the gospel, God’s objective truth (i.e., everything pertaining to our common salvation). It is what Luke wrote about in Acts 2:42, noting that the early believers “were continually devoting themselves to the apostles’ teaching” (cf. 1 Cor. 15:1–4; 2 Thess. 3:6). Paul admonished Timothy to protect that faith: “Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you” (2 Tim. 1:13–14; cf. 1 Tim. 6:19–20).

In life and ministry, God’s truth is paramount (cf. Pss. 25:5, 10; 71:22; 119:142, 160; Prov. 23:23; John 4:24; 8:32; 2 Cor. 13:8; 1 Tim. 2:4; 2 Tim. 2:15). To manipulate and distort that truth, or to mix it with error, is to invite God’s eternal wrath. That’s why Paul told the Galatians, “If any man is preaching to you a gospel contrary to what you received, he is to be accursed!” (Gal. 1:9). And the apostle John told his readers,

Jude further defines the faith in succinct, specific terms as that which was once for all handed down to the saints. Hapax (once for all) refers to something that is accomplished or completed one time, with lasting results and no need of repetition. Through the Holy Spirit, God revealed the Christian faith (cf. Rom. 16:26; 2 Tim. 3:16) to the apostles and their associates in the first century. Their New Testament writings, in conjunction with the Old Testament Scriptures, make up the “true knowledge” of Jesus Christ, and are all that believers need for life and godliness (2 Peter 1:3; cf. 2 Tim. 3:16–17).

The authors of the New Testament did not discover the truths of the Christian faith through mystical religious experiences. Rather God, with finality and certainty, delivered His complete body of revelation in Scripture. Any system that claims new revelation or new doctrine must be disregarded as false (Rev. 22:18–19). God’s Word is all-sufficient; it is all that believers need as they contend for the faith and oppose apostasy within the church.