AN EXEGETICAL COMMENTARY ON THE EPISTLE OF JUDE

Jud 1:1 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:

JUDE…BROTHER OF JAMES—Jude was a common name among the Jews in the first century.  There are nine persons with the name of Jude in the New Testament (Woods 381). Three of these individuals play significant roles in the Bible.  Two of these are apostles and the other is the brother of the Lord.  Judas Iscariot can be ruled out because he had already died before the writing.  This leaves the reader with two possibilities:  Judas the brother of James the apostle, or Judas the brother of Jesus (Davidson 1161).

The most logical conclusion for the author of the book is Jude the brother of Jesus for the following reasons:

1.                  The opening of the epistle does not declare he was an apostle.

2.                  Jude 17 and 18 infer Jude was not an apostle because he separates himself from the group (Moorehead 1767).

3.                  James is most logically the brother of Jesus who was popular in Palestine and was held in high esteem by the church (Barclay 170).

4.                  It is probable that in Luke 6:16 and Acts 1:13 the translation of Jude the “brother of James”, is better rendered “son of James” like in the American Standard Version.  Therefore the apostle Jude cannot be considered here because he is not truly James’ brother (Hiebert 193).

5.                  Clement (Comments on the Epistle of Jude) and Origen (Gospel of Matthew 10.2), declare the epistle was written by the Lord’s brother.

The conclusion is that the Jude who wrote this book is the brother of our Lord.  James, therefore, is the author of the book with his name and the brother of Jesus.  This being true it is an encouragement to all to see the turn around in these brothers’ lives, going from unbelievers (Matthew 13:55; Mark 6:3) to inspired writers (Perkins 100).

A BOND-SERVANT OF JESUS CHRIST—The word bond-servant was used of someone who submitted his or her will to another.  It was used often to refer to preachers and teachers of the gospel and is the sense here (Thayer 158).  The word carried the idea of someone born into slavery.  To Jude being born again into a slave relationship with Christ was more important than his physical relationship with Jesus (Coffman 525). 

TO THOSE WHO ARE THE CALLED, BELOVED IN GOD THE FATHER—The definite article is not in the original language and therefore the verse could be properly translated, ‘called’ like in the New King James Version. Christians are called by the gospel of Jesus Christ (II Thessalonians 2:14).  When man hears and obeys the word of God, they become children of God, and are therefore loved by God and can be called beloved (Sheerer 1107).  

AND KEPT FOR JESUS CHRIST—Kept (tereo) is a keyword and thread in the Epistle of Jude, it is used in verses 1, 6, 13, and 21.  The word means to maintain, preserve, guard, or watch over (Risenfeld 142).  In the Epistle it refers to the idea of being maintained in a certain locale.  The beloved are maintained for Christ Jesus.  The wicked are maintained for judgment (6, 13).  These beings are not caused by God to be maintained in these areas but rather it is a consequence of their choice (6, 21).  As God maintains us for Jesus Christ we need to make sure to maintain ourselves in his love (1 cf. 21).   The opposite of keeping in the book of Jude is to go beyond God’s plan for the beings life.  This is why angels can be said to ‘not keep’ when they leave their own domain and why Christians must ‘keep’ themselves in God’s love.  It is important for the Christians of Jude’s day to keep themselves in Jesus Christ and not to be a part of those men who no longer follow God’s way. 

The idea of ‘for Jesus Christ’ shows these Christians they are being maintained for a purpose to be revealed when Jesus returns

This verse fits into the purpose of the book, which is seen in 1:3, because it is a heed to Christians to realize they are beloved and reserved for Jesus Christ in ‘the faith’ they now hold.

Jud 1:2 May mercy and peace and love be multiplied to you.

MERCY AND PEACE—Whenever these two words are used together mercy deals with the act of God; while peace is the result every Christian receives because of God’s mercy (Vine 404). 

LOVE—This is a salutation peculiar only to the book of Jude (Vincent’s e-sword).  It can either refer to the love of God to man or the love from man to man (Clarke e-sword).  Since, “mercy and peace” are both in reference to what God does to man, contextually love would be in reference to God toward man (Sheerer 1107).

MULTIPLED TO YOU—In view of the errors that had crept into the church, those holding to the gospel needed these blessings poured out abundantly on them.  In order for these to be multiplied to the Christian, the Christian needs to know he/she is in need of these blessings and must be willing to do the activities that promote such blessings.  These activities include bible study, prayer, and times for meditation and application of God’s word (Wolff 50).

A literary device used throughout this book is describing entities in triplets.  Jude has already used two sets in verse 1 and he uses another set here.  The reader should note throughout the book the use of these triplets as Jude describes different entities (Wolff 48).

Jud 1:3 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.

      BELOVED—The idea of the word is “esteemed, dear, favorite…it is used often as a dignified epithet” (Thayer 4,5).  The word is a transitional phrase within the book of Jude and is a natural way for the book to be divided:

1. Salutation (1,2)
2. Purpose of writing and description of Apostates (3-16)
3. Apostates Predicted by earlier apostles (17-29)
4. Saintly living among apostates and the assurance of salvation (20-25)

WHILE I WAS MAKING EVERY EFFORT—“This phrase, pasa? sp??d?? p????µe???, is a Grecism for being exceedingly intent upon a subject; taking it up seriously with determination to bring it to good effect” (Clarke e-sword).  The meaning seems to be Jude was tormented in his mind over writing about the common salvation but after weighing the need of the people he realized the necessity to deal with the false teachers.

The word pas (every, all) is a key word, and therefore a thread, used throughout the book of Jude.  The word means “whole, all, or each”  (Reicke 887).  The word in this epistle is being used to refer to total completeness.  Jude uses pas to encourage Christians that they know completely how God deals with the godly and ungodly (5).  It is used to show the completeness of God’s judgment upon ungodly people (15).  Finally, Jude concludes his epistle saying God was around “before all time” (25). 

TO WRITE YOU ABOUT OUR COMMON SALVATION—The original thought in mind for this epistle was Jude’s desire to deal with the common salvation.  The word for common (koinos) means, “belonging to several…it stands in contrast to idios, ‘one’s own’” (Vine 113).  The use of the word ‘our’ is significant because Jude is showing these Christians the same salvation he enjoys is the salvation they enjoy.  This would encourage Christians of the day to not follow the ways of those who are leaving ‘the faith.’

I FELT THE NECESSITY—The phrase anangken eschon shows an unexpected event took place, which compelled Jude to change the theme of his letter (Hiebert 217).  This could refer to the Holy Spirit compelling Jude to change the subject at hand, or it could refer to Jude receiving new information concerning his recipients and therefore a new theme was needed.  Either way an external force came upon Jude, which caused him to change the theme of his letter (Coffman 526). 

TO WRITE TO YOU APPEALING—This statement introduces the purpose of the letter to these saints.  Jude both tells them why he is writing and uses a petition verb (parakaleo) to draw attention to his following remarks.  Therefore the whole epistle falls around the purpose Jude is going to lay out in the following words.

The word for write is an aorist infinitive (grapsai), which indicates Jude was “driven to quickly snatch up his pen by the news of the dangerous heresy” (Green 158).        

THAT YOU CONTEND EARNESLTY—This word (epagonizesthai) is only used here in the New Testament (Robertson e-sword).   It is one of the 15 words peculiar to Jude.  The word means, “to contend about a thing, as a combatant” (Vine 125).  It can also be translated “fight” (Arndt and Gingrich 281).  It was used by Plutarch to describe the battles against Hannibal (Thayer 227).  The point is Christians must be willing to ‘engage in battle’ for the faith.  They must be willing to put in extreme efforts in defending the truth, no matter how many foes (Woods 385).  The International Standard Version translates this section, “continue your vigorous defense.”

In a period of time where numerous people within the church were leaving the truth, Jude writes an epistle to tell Christians to be willing to defend the truth that was given to them.  This is the purpose for this short epistle:  to encourage Christians to defend the faith.

 FOR THE FAITH—The faith is the body of doctrine given to all Christians by the inspiration of the Holy Spirit (Kelcy 173).  This includes “all the basic New Testament requirements of faith, repentance, confession, and baptism into Christ of all who will be saved initially, and the ethical, moral, and religious obligations of Christians” (Coffman 527).  Some argue ‘the faith’ is only in reference to the fact that salvation is the work of Jesus (Dummelow 1063).  However this is to be rejected because of the nature of the letter of Jude.  Jude is not dealing with those who are denying salvation is the work of Jesus, but rather those who are teaching this grace based salvation allows the Christian to participate in “ungodly” and “uncontrollable lusts” (Jude 4). 

ONCE FOR ALL HANDED DOWN TO THE SAINTS——Jude shows the Christian the nature of the faith they were to defend.  The word hapax (once for all) means “once only, once for all” (Liddell 178).  It is used in Hebrews to show the finality of Christ in atoning for sin (9:28).  It denotes a “perpetually validity” (Vine 445).  Jude wants the Christian to be confident that the body of doctrine they received is the true and only body of doctrine. 

The word for handed down (paradotheisei) is a first aorist passive particle (Robertson e-sword).  This means it was a one-time action with the subject receiving the benefits (Summer 97).  Jude reminds the saints of the fact that in the past they received this body of doctrine, which they must defend.

Jud 1:4 For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of           our God into licentiousness and deny our only Master and Lord, Jesus Christ.

       In verse three Jude introduces the purpose of his writing and in verse four he begins to show the reason for the writing.

FOR CERTAIN PERSONS—This is the reason for the concern, which Jude felt, and the imminent reason why he wrote the epistle here is shown. Simply stated:  false teachers had arisen amongst the saints.  Just how he came to have this information is not specified; but presumably he had received either some letter regarding it, or had been visited by one who knew the facts.  It appears that such men were apostate Christians instead of those on the outside (Coffman 529).

HAVE CREPT IN UNNOTICED—Crept in this verse is pareisduein, which means to enter secretly and to slip in stealthily. (Thayer 487).  Pareisduein is a very expressive word.  It was used of the “spacious and seductive words of a cleaver pleader seeping gradually into the minds of a judge and jury; it is used of an outlaw slipping secretly back into the country from which he had been expelled; it is used of the slow and subtle entry of innovations into the life of state, which in the end undermine and break down ancestral laws” (Barclay 179).   It is for this reason that they were thus all the more dangerous because they were unrecognized (Woods 386). This term is unique to Jude which could indicate that the problem of false teachers entering the Lord’s church had not been significant until this time.

THOSE WHO WERE LONG BEFORE HAND MARKED OUT OF THIS CONDEMNATION—The appearance of these men was not unanticipated; it had been predicted/written beforehand that they would appear to plague the church.  This coming was not surprising (Woods 386).  This verse is used by many Calvinists to support the doctrine of reprobation by arbitrary decree.  The word for “marked out” in this passage is never used for an eternal decree but for an upcoming action.  The participle from which the NASU translated “marked out”comes from prographo, a word literally meaning to write before (as in Romans 15:4) (Kelcy 173).  Therefore one is forced to conclude that condemnation has already been placed in many other previously recorded scriptures on people like these, and not that God has preordained some to hell.

ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ.--Three charges are brought against them in this verse which are repeated again and again throughout the letter (Davidson 1162).

UNGODLY PERSONS –Asebes- “the godless man” (Ardnt 114). This word is used to describe those who are to be considered wicked, irreverent, and that which is in constant opposition to God.  The term ungodly is a common thread and a key to understanding the epistle, for after he introduces the group “ungodly persons”, he then goes on to give seven examples of those in the past who were ungodly:

1. Those who did not believe in Egypt
2. The angels who left there abode
3. Those in Sodom and Gomorrah
4. The false teachers who revile in contrast with Michael
5. Cain
6. Balaam
7. Korah

Each of these examples will encourage the Christians to contend for the faith realizing that God punishes those who go beyond his system of truth and reward those who abide within it.

LICENTIOUSNESS—Aselgeia denotes “excess” and it means the “absence of restraint”.  It is used to describe “indecency” and “wantonness” in Jude 4.  It is this excess of which the grace of God had been turned by ungodly men (Vines 353).  Jude in this verse is showing what it is like when one goes against the gospel and the atrocity of such an act. Instead of self-restraint they live lascivious lives. It is said that from the very times of the apostles there have been antinomians who have held that what was sin to others might be permitted to the sanctified. They asserted that the Spirit was not defiled by the sins of the body (Johnson 401).

DENY OUR LORD AND MASTER—Throughout the epistle the word Lord is followed by Christ.  The inspired writer is showing in his epistle a contrast between those that follow and submit to the true Lord, and those who refuse to follow Jesus as master. The phraseology of this quote (ton monon despote¯n kai kurion he¯mo¯n) is unique for only one article is used in this phrase (Robertson e-sword).  When one article is used for two separate terms one is forced to conclude that they are the same being. Therefore the Lord and the master are one in the same.  The word for master despotas is used only 10 times in the New Testament, and the majority of the time is used to describe the obedience that slaves have toward their masters (Lawlor 60) and “subjection to their masters authority” (Rengstorf 49).  Jude is pointing out that the false teachers had rejected the authority of the true master and instead sought to corrupt the grace of God. 

This verse is one that shows us the reason for the writing, in verse 3 he tells the Christians to content for the faith and in this verse he tells them why.  The reason for the writing is there are many ungodly people who pervert the truth and they are in the church.

Jud 1:5 Now I desire to remind you, though you know all things once for all, that the Lord, after saving a people out of the land of Egypt, SUBSEQUENTLY DESTROYED those who did not believe.

Now I desire to remind you--This verse begins with a petition-oriented phrase.  The term “remind” is a petition verb meant to get the attention of the reader.  Remind (hupmone) could be translated “to select recognition of” (Perschbacher 421).  Jude in this verse is trying to get their attention to things that they have already known (Kelcy 174).

THOUGH ALL THINGS ONCE FOR ALL—See the notes on verse 3 for information on the word “all” and it’s usage in Jude. The ‘all things’ specifically refers to the way God deals with the godly in contrast to the ungodly and he will illustrate it in the proceeding verses. The phrase shows you know this truth so do not waver in the face of false teachers because the faith has been “delivered once and for all”.

that the Lord—Again the word Lord is emphasized which is a key word in the epistle, then the writer goes on to show an eternal character of the Lord (Gill e-sword). 

after saving a people out of the land of Egypt, subsequently destroyed those who did not believe—The eternal character of the Lord he is manifesting is that the righteous will be rewarded and the unbelieving will be punished.  He gives them an example they would immediately recognize and that is the Exodus account.  This is the beginning of a list of historical examples of ungodly people and here specifically a historical example of God’s judgment (Hiebert 230).

Jud 1:6 And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day.

AND ANGELS WHO DID NOT KEEP THEIR OWN DOMAIN—The preceding quotation is that which is shrouded in controversy.  There are many scholars that assume this is in reference to the book of Enoch (Green 165). For further discussion on the book of Enoch and its relation to Jude see notes on verse14. There are two major views on what these angels are in reference to.

1.  The angels that fell to pride and rebelliousness and followed Satan in his removal from the heavenly realm.

2.  The angels that supposedly had lust for the women on earth in Genesis 6 and left the heavenly realm to fulfill their lusts (Barclay 183-4).

The second possibility is far fetched and based on uninspired writings (Woods 531).  The first view is that which seems to be in most agreement with scripture (Barnes 1514).  In 2 Peter 2:4 Peter writes “For if God did not spare the angels when they sinned, but rather confined them to tartarus, and delivered them into chains of darkness, reserved for judgment” (EMTV). (For further notes on the comparison of Peter and Jude, see notes on verse 17).  Jude is illustrating an example of insubordination.  He illustrates this with the account of angels who did not keep/maintain (see notes on verse 1) their own “domain, magistracy or principality” (Vincent e-sword), but instead rebelled against their subordinate and sought to abandon their God ordained locale. Throughout the book the word “own” is used to describe a personal responsibility. The angels forsook their place God ordained for them.

BUT ABANDONED THEIR PROPER ABODE—(o idion oike¯te¯rion) this is a rare phrase in the New Testament, it is only used here and in 2 Corinthians 5:2 in reference to the body being the dwelling place of the spirit (Robertson).  The angels left where they belonged and instead of following the true Lord of verse 4 they rejected his authority (Clarke e-sword).  It is because of their rejection of God that…
        

He has kept in eternal bonds under darkness – God has them reserved and waiting for the judgment to come.  The angels here are in eternal bonds; they are everlasting (Thayer 14).  When angels fall there is no provision for there repentance.  Their destiny has been set, and that is why Jude again uses the word “kept” to describe the state in which they are forced to maintain.  The angels have rejected the authority of God are now in eternal bonds of darkness in which they cannot ever escape. (Sheerer 1108).  The word for darkness in this verse is not the typical word used in the New Testament skotia,but instead the word zophos.  Zophos is used to describe the “darkness of the nether regions” (Arndt 340).  This word again shows the parallel of this verse to 2 Peter 2:4 where zophos is used to describe the darkness that the banished angels abide in while awaiting…

for the judgment of the great day—This is the future last judgment of the creation (Gill e-sword).  This great day is the day Jesus refers to in Mathew 25:41. This judgment, the angels who left their proper abode will not be able to escape.  This verse brings to completion the second example given by Jude of ungodly beings “who turn the grace of our God into licentiousness”.

Jud 1:7 just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.

      just as sodom and gomorrah and the cities around them—jude turns to his third example to show the wicked are punished and the righteous are delivered.  The story found in Genesis 18 and 19 describes the destruction of the unrighteous people of the cities while righteous Lot and his family were spared (Clarke e-sword).

      The phrase “just as” does not always mean in the exact way (Arndt 905,6).  The phrase is used in verse 10 meaning a similar characteristic.  Jude is saying similar to the angels, Sodom and Gomorrah went astray.  This similar way is they both went beyond God’s law for them.

      SINCE THEY IN THE SAME WAY AS THESE—It has been held by some that this proves angels engaged in sexual intercourse with women.  The adherents state ‘they’ refers to “Sodom and Gomorrah and the cities,” while “these” goes back to verse 6 and is in reference to angels (Green 166,7).  They then argue that “in the same way” proves the angels were involved in unlawful sexual relations because the sin of Sodom and Gomorrah is sexual in nature (Hiebert 237).  As earlier stated this is based on uninspired scripture, and has little merit.  It should be rejected further for the following reasons:

1. The Greek word toutois has the same form in the masculine and neuter; therefore it can refer to Sodom and Gomorrah (Moulton 407).
2. The rule in Greek is that whenever you determine the antecedent of a pronoun, with more than one grammatical option, the nearer option should be selected.
3. Angels and women engaging in sexual intercourse would violate God’s Law of reproduction after own kind (Woods 391).

The conclusion of what Jude means by this phrase then is that the cities around Sodom and Gomorrah committed the same sins as Sodom and Gomorrah.

INDULGED IN GROSS IMMORALITY—This compound (ekporneuo) is only found here in the New Testament (Robertson e-sword).  The preposition ek in the compound denotes  “out and out” or “giving up utterly” (Vincent e-sword).  The word is used in the LXX to denote the participation in harlotry (Genesis 38:34; Exodus 34:15, 16).  Porneia refers to premarital sexual intercourse, adultery, bestiality, and homosexuality (Jackson 65).  The reference her is in relation to the gross homosexuality, which the citizens of these cities partook (Genesis 18:24 cf. 19:4,5). 

AND WENT AFTER STRANGE FLESH—The word for strange is heteros, which is used to refer to a difference “externally or internally” (Arndt 315).  It also can refer to another of a “different sort” (Vine 29).  The point is these people were going to another type of flesh.  This could refer to either men going after men, women going after women, or men and women going after beasts.  All of these fit with the type of debauchery present in Sodom and Gomorrah (Wolff 77).

It should be noted that the homosexual movement holds the sin of Sodom and Gomorrah was not of a sexual nature, but rather it was about violence, class distinction, and unloving relationships (Williams 47-70).  Jude however shows the sin of these cities was of a sexual nature.

AS AN EXAMPLE—This word is peculiar to the book of Jude (Vincent e-sword).  It can mean a specimen (Robertson e-sword).  The root of the word means, “to give the evidence or proof of a thing” (Thayer 127).  The definition by Thayer seems to be the way it is used in this verse.

IN UNDERGOING THE PUNISHMENT OF ETERNAL FIRE—Sodom and Gomorrah serve as the evidence God will send ungodly men into an eternal punishment (Green 167).  The use of the word eternal shows the duration of this punishment.  Some have stated God will not punish those disobedient for eternity, opting rather for total annihilation (Smith 175).  Jude, however, states the length of the punishment to the wicked is the same as the length of the life to the godly (7 cf. 21).

The eternal example of Sodom and Gomorrah is used to remind the Christians of what will happen to those who leave “the faith once delivered.”  This fits in perfectly with the purpose of the book.

Jud 1:8 Yet in the same way these men, also by dreaming, defile the flesh, and reject authority, and revile angelic majesties.

      YET IN THE SAME WAY—This phrase is used to link the men of Jude’s day with the three examples used earlier (Woods 392).  These individuals serve as the fourth example of ungodliness as they are compared with Michael.  The word yet signifies these men knew these examples but simply disregarded their implications (Vincent e-sword).

      THESE MEN—The Greek word outoi (or a word in the family) is a thread throughout the book of Jude.  Every time this word is used it is in reference to the ungodly or the punishment of the ungodly.  In verse 7 it refers those in Sodom and Gomorah.  The rest of the masculine references in the book refer to the ungodly men in Jude’s day.  They are shown to participate in illicit sexual behaviors (8, 16).  They are revilers (8, 10, 16).  They cause division and wreck others faith (12, 16, 19).  They do not hold Christian characteristics  (16).   In the end “these men” will face judgment (14,15).

      ALSO BY DREAMING—The word (enupniazomai) is only used here in the New Testament (Robertson e-sword).  It is probably used metaphorically here to refer to “the state of the libertines as visionary and nocturnal blindness to the truth of faith” (Maurer 554). “Their doctrines were the fruits of mere imagination, foolish vagaries and fancies” (Barnes 1515). 

      DEFILE THE FLESH—This seems to refer to sexual immorality (Sheerer 1108).  Jude might be speaking of the same defilement Sodom and Gomorrah undertook (7), or he might be referring to the same defilement Paul speaks of in Titus 1:15.  The later is the use of the word in verse 23.

      AND REJECT AUTHORITY—The word reject (atheteo) means to “not recognize” (Arndt 20).  It denotes “to do away with what has been laid down” (Vine 519).  These men were not recognizing and submitting to the authority that was established for them.  Some have stated this deals with authorities of all sorts (Clarke e-sword), but the definition might be narrower.  The use of the word kuriotes for authority might indicate Jude is speaking of the authority of Jesus.  This interpretation fits best with how the noun form of the word is used throughout the book (4,5,9,14,17,21, and 25) and the fact Jude has already stated these men deny the Lord (4). 

      AND REVILE ANGELIC MAJESTIES—The word for revile is blaphemousin, which can mean “blaspheme…pronounce a defaming judgment” (Arndt 142).  The point is these individuals were defaming those who were greater than they.   “Angelic majesty” is literally translated glorious ones as in the New King James, however this passage seems to be referring to angels for the following reasons:

1. Peter uses the same word in II Peter 2:10 and his comparison in 2:11 shows he was speaking of angels (Green 168).
2. It was one of the sins of Sodom to whom these men are being compared (Barclay 187).
3. The use of Michael as a comparison in the next verse lends to the idea of this referring to angels.
4. This would fit into a false teaching of the day by the Docetists who held all angels in contempt (Coffman 534). 

As to whether good or bad angels are being spoken of in this verse is in much debate.  The best answer is that of Wolf who states, “Jude naming angels here generally includes good as well as evil angels” (83). 

Jud 1:9 But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, “The Lord rebuke you!"

BUT MICHAEL THE ARCHANGEL—In comparison to these men who revile angels, Jude uses Michael, a supreme being, as someone who dares not revile another.  During the intertestmental time a tendency arose to rank and individualize angels.  The New Testament however, has virtually no interest in continuing this tendency and simply gives the facts; therefore we cannot draw any conclusions concerning Michael past the idea of what is revealed in Sacred Writ (Kittel 87).  It is significant however for Jude’s comparison that these men revile angels, while the chief of angels refuses to do so.

WHEN HE DISPUTED WITH THE DEVIL—The word for dispute refers to taking issue with and it occurs in Acts 11:2 (Kelcy 178).  The exact time of this encounter or the eminent details of the dispute is not stated in Holy Writ (Sheerer 1109). 

The phrase ‘the devil’ makes prominent the opponent of Michael.  This name for Satan denotes the slanderous nature of the “serpent of old” (Hiebert 248).  This shows that although Michael was arguing with a slanderous being he refused to ‘revile’ him, while these men of Jude’s day revile all angels, no matter the character.

AND ARGUED ABOUT THE BODY OF MOSES—The account of Moses’ burial is found in Deuteronomy 34:6.  This text does not indicate any discussion taking place between Satan and Michael.  Jude, therefore, is giving us insight into what took place in the spiritual realm after the death of Moses. 

Due to the lack of biblical information of this encounter many scholars speculate on where Jude gained this information.  Some state this is in reference to a mystical interpretation of Zechariah 3:2, but the problem with this interpretation is deity is speaking and Michael is nowhere mentioned in the verse (Barnes e-sword). Another of the more prominently held positions is Jude was quoting the Assumption of Moses (Wolff 86).   Some go on to state this shows the writing is an inspired book, which is not in our canon (Otes).  The following arguments show Otes statement to be false:

1.      The event could have been simply revealed to Jude by the Holy Spirit and therefore Jude did not even attempt to allude to the Assumption of Moses (Woods 393).

2.      There is no proof the Assumption of Moses was written during the time of Jude (Barnes e-sword).

3.      Jude could have been simply remembering the oral tradition passed down by the elders (Wolff 88).

4.      Even if Jude is quoting from the book it does not make the whole book inspired but only the section of which Jude quoted (Just like Paul quoting the Cretan poet does not make all of the writings of the poet inspired—Titus 1:12).

In conclusion, “A constant search of secular writings to try to determine where Jude received his ideas is unnecessary and possibly even futile when one considers the inspiration of the spirit under which he wrote” (Fream 270). 

DID NOT DARE TO PRONOUNCE AGAINST HIM A RAILING JUDGMENT—The phrase “do not dare” does not necessarily imply a fear on the part of Michael because of Satan, but rather it means to “bring oneself” or “presume” (Arndt and Gingrich 829).  This is similar to Paul’s use of the word in I Corinthians 6:1.  The point is “in his dispute with the devil the archangel manifested an admirable restraint.  He did not employ rude and insulting remarks; he did not resort to blasphemous judgment” (Kelcy 178). 

BUT SAID, “THE LORD REBUKE THEE!”—The use of the word alla (but) shows Jude wants to make a strong contrast between what Michael could have done if he had the same nature as the false teacher, with what he actually did.  Michael did not take matters into his own hands but rather He turned to the Lord to take care of Satan and put his trust in him (Barnes 1516).

The comparison of Jude is thus:  The false teachers of Jude’s day had no problem defaming others, but the chief of angels, himself, refused to defame the most slanderous individual of all time. 

Jud 1:10 But these men revile the things which they do not understand; and the things which they know by instinct like unreasoning animals, by these things they are destroyed.

BUT THESE MEN— This is referring to “these men” of verse 8.  These men are the false teachers that have crept in unnoticed.  These are the ones who distort the truth       and turn the grace of God into licentiousness (Barnes 1517).

REVILE THE THINGS WHICH THEY DO NOT UNDERSTAND; and the things which they know by instinct — (For Revile see notes on verse 8).  “These men” is in contrast to Michael in verse 9.  Their character is in direct contrast to the character of Michael.  (Ouk oidasin) always denotes mental comprehension (Vincent). They could not comprehend the true wisdom of the one faith. Their wisdom was based on natural desires and fleshly passions. It is said that this is probably referring to a Gnostic mindset, that was based on things, which their flesh desired (Rutherford 1441,2). “Gnostics were totally blind to all of the highest knowledge; an the things which they could not help knowing, such as their passions, they used only for the purpose of sinning” (Coffman 535).

LIKE UNREASONING ANIMALS – This is similar to Peter’s description of them as “brute beasts” in 2 Peter 2:12,22.  (Elkins 244).  What Jude is showing here is animals live after their own natural instincts and fleshly desires in the same way these men do.  It is important for one to note those who openly rebel against God and His authority in order to pursue fleshly desires, always sink to the level of beasts (Mitchell 294).

BY THESE THINGS--  (en toutois) “These things” is in reference back to the way that they were acting like animals (Hiebert 253).  “These things” also are in reference to the sphere in which their destruction takes place, for by living this way they are going to be destroyed (Barclay 189).

THEY ARE DESTROYED – Destroyed is the Greek word phtero, which is not the same as the word used in verse 5.  This word is used to describe corruption.  The inspired writer is saying that by living as animals and blaspheming the things they do not understand, these men corrupt themselves (Merkel 469). 

This verse continues to carry the theme of the epistle.  The way of life of the one who reviles the faith is a certain path to corruption.  The readers of this beloved epistle needed to remember to contend earnestly for the faith, for Jude in the next verse continues his unpleasant description of ungodly individuals.

Jud 1:11 Woe to them! For they have gone the way of Cain, and for pay they have rushed headlong into the error of Balaam, and perished in the rebellion of Korah.

WOE TO THEM! – (ouai autois) This is a common phrase throughout the gospels, and it is an interjection in the dative case (Robertson e-sword).  The only other time this word is used outside of the gospels is here and in the Revelation (Vincent e-sword).  The word “woe” is used to pronounce denunciation (Vine 681).  The “them” having the woe pronounced upon them, is those mentioned in the previous verse.  The reason why the woe is being pronounced upon them is…

FOR THEY HAVE GONE THE WAY OF CAIN—This is the fifth example of ungodly persons.  In the previous three verses our fourth example is shown by contrasting the reviling of the false teachers to the rebuking of Michael.  In this verse Jude gives us three more examples of ungodliness the first of which is Cain.  The text records “they had gone the way of Cain”.  ‘Gone’ is the Greek word poreuomai, which could be translated “to follow one” or “become ones adherent,” or to “imitate ones ways” (Thayer 531).  The false teachers in this verse said to be imitating Cain. Cain was the murderer of his brother Abel (Sheerer 1109).  In Hebrew tradition the account of Cain came to stand for two things:
 

1.   He was the first murderer in the world’s history.

2.   His account stood for selfishness (Barclay 189-91).

When looking at the first interpretation of the account of Cain, it could be that Jude is            making a point that those who delude themselves are murderers of the soul, which would correspond with the definition of phtero/destroyed given in verse 10 (corruption).  The second interpretation would also fit the text for during this time the murder of Abel by Cain came to stand for a truly selfish act (Philo e-sword).  This interpretation would make sense because all false teachers are is ungodly people who seek to fulfill their own desires and thereby reject the authority of God.  Either way when the reader of this epistle would see the example of Cain they would without doubt, think of evil.

THEY HAVE RUSHED HEADLONG INTO THE ERROR OF BALAAM—  

This is our sixth ungodly example that is used to describe the false teachers.

Rushed headlong (exechuthe¯san) is better translated as the KJV does “ran greedily” (Barnes 1517).  This word is used to describe reckless abandonment toward any thing that may promise personal gain (Robertson e-sword).  They ran greedily into the error of Balaam.  The example of Balaam stands to show two things:

1.  He stands for a covetous man who was prepared to sin in order to gain reward.

2.  He stands for the evil man, who was guilty of leading others to sin (Barclay 191)

The error of Balaam is the error of greed; it is the error of merchandising ones ministry for money (Mitchell 295).  The picture here of the false teacher who runs without self-restrain to achieve a covetous goal, and in the pursuit of this goal they lead others into their path also.

AND PERISHED IN THE REBELLION OF KORAH—Korah was one who thrust himself into a role of a priest and because of it perished (Barnes 1518).  The question at hand is out of all the examples of ungodliness in the Old Testament why did Jude choose these.  The answer may be that those who crept in to the church unaware were Gnostics, and these examples may have special significance to the Gnostic thought. F.F Bruce notes, “In the early days of Christianity there was one heretical (Gnostic) group which actually venerated Cain and his successors as champions of right, and claimed to be akin to him and to the men of Sodom and Esau and Korah” (Bruce 134). 

The way of the false teacher ultimately leads to perishing.  Perish is the Greek term apollui, which here is used here to describe “destruction or death,” or when compared to the way of  the ungodly person, it is used metaphorically to “devote or give over to eternal misery in hell” (Thayer 64).

The verbs at the end of each one of these three examples are in the aorist tense, and therefore viewing the action as a whole.  These aorist verbs may be anticipatory, but more likely prophetic, which would have it as foreseeing the end of the career of the aforementioned ungodly men. The final end for the ungodly is a common thread through the epistle.  As mentioned in verse 5 the righteous will be afforded God’s protection and ultimately will be rewarded, but the ungodly in the end will only see destruction.

Jud 1:12 These are the men who are hidden reefs in your love feasts when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted;

THESE ARE THE MEN WHO ARE HIDDEN REEFS—These men are faith wreckers.  “Hidden reefs” is the Greek word (spilades), which is defined as “a grouping of rocks” (Perschbacher 375).  This term was used to describe the rocks ships would run aground on along the coast.  These men being described here were like “sunken rocks on which the fellow(ship) of the love feast had run aground” (Barclay 193).

IN YOUR LOVE FEASTS—The term here translated “Love Feasts” is just the common word for love (agape) (Johnson 402).  However the next phrase in the verse demands the interpretation of it being a feast.  The question for the reader is what is the “Love Feast”.  There are two prominent views of the love feast.  The first view is it is in reference to the Lord’s Supper in 1 Corinthians 11.  This is the idea that the Lord’s Supper had been perverted and became a love feast (Fergusson 317). The problem with this interpretation is it is based on an interpretation of 1 Corinthians 11 that the text does not exegetically warranted. The second interpretation of the love feast is it is referring to a time when the church came together for a fellowship meal.  This meal would be one in which the saints met for charitable, social, and humanitarian reasons (Woods 395).  This would be compared to our modern day potluck (McClish 3). The precise nature of the love feast is not necessary to understand Jude’s use of the term.  Whether the feast was in the context of a social gathering or in worship has no bearing on the point of the passage.  Jude in this verse is showing the brazenness of the false teachers while noting his exposition and rebuke of them (Clarke 321). 

   WHEN THEY FEAST WITH YOU WITHOUT FEAR CARING FOR THEMSELVES—These false teachers were participating in the feasts with the brethren and this phrase indicates that as shepherds are to care for sheep these men cared for themselves (Sheerer 1109).  The term “caring for themselves” is (heautous poimainontes) which literally would mean “shepherding themselves” (Robertson e-sword).  A shepherd’s primary purpose is to care for others, however these ungodly men are being described as only caring for themselves.  Jude now goes on to describe their character with four illustrations:

1.      Clouds without water

2.      Trees without fruit

3.      Waves of the Sea

4.      Wandering Stars 

The purpose of these illustrations is to encourage the Christian to contend for the faith for the false teacher has no substance and is easily carried away.  Also the Christian needed to realize the way of the false teacher leads one astray into a life of shame.

CLOUDS WITHOUT WATER CARRIED ALONG BY WINDS; AUTUMN TREES WITHOUT FRUIT, DOUBLY DEAD, UPROOTED--   The false teachers are represented as having no substance.  The purpose of a cloud is to bring nourishment through water, however these false teachers brought no spiritual nourishment and thus were like a dry cloud that is blown away (Clarke e-sword).  The false teachers are next described as trees.  Trees are expected to bear fruit, these ungodly men however were like trees in the autumn season bearing no fruit.  Jude goes on to describe them as being “doubly dead, uprooted”.  Not only were they like trees in autumn who do not bear fruit for they are dead for a season, the false teachers were dead like a tree that is uprooted that will never bear fruit again (Vincent e-sword).  The end for those that continue to creep into the church and pervert the truth is being “doubly dead as an uprooted tree.”  There is no hope for an uprooted tree to bear good fruit, and Jude uses these examples to show his readers that a false teacher cannot bear good fruit either.

Jud 1:13 wild waves of the sea, casting up their own shame like foam; wandering stars, for whom the black darkness has been reserved forever.

      WILD WAVES OF THE SEA, CASTING UP THEIR OWN SHAME LIKE FOAM—The word for ‘casting out’ (epaphrizo) is a rare word.  It was used by Moschus (a poet) to describe the seaweed and rubbish on the crest of a wave and then deposited on a beach (Green 176).  The word shame in this verse refers to “disgrace one brings on oneself by one’s own action” (Bultmann 190).  Jude’s illustration describes the fact that the actions of these false teachers leave their lives full of rubbish.  Isaiah describes people of his day in the same context (57:20).

      WANDERING STARS—There are two possible interpretations for “wandering stars.”  It could depict men who are like meteorites that shine as they blaze across the sky and then go off into darkness (Perkins 105).  The other interpretation is it refers to stars with no fixed place in the sky and therefore cannot guide men (Kelcy 181).  The first definition would mean the false teachers look good to men for a while, but the doctrine that they preached burns out because it has no eternal value (Perkins 105).  The second would indicate the teachings of the false teachers would misguide men in their relationship with God.  Either interpretation shows the teaching of these men should not be followed because it will not aid men in following God.  The author, however believes the second interpretation is more consistent with how the New Testament uses the word ‘stars’ in non-apocalyptic literature.

      FOR WHOM THE BLACK DARKNESS HAS BEEN RESERVED FOREVER—The word translated ‘black’ refers to “the gloom of the regions of the lost” or a “darkness that may be felt” (Vine 68, 145).  “Darkness” (skotos) refers to a “place of punishment” (Vine 145).  The phrase can be translated “utter darkness” as in the English Standard Version.  The picture Jude is painting is one of utter desperation.

      The idea of “reserved” denotes to be maintained in a certain locale (see notes under verse 1).

      “Forever” denotes an everlasting punishment.  The same word is used in verse 25 to speak of the duration of Jesus.  This word shows the apostates will never get out of the ‘black darkness.’  

      The four illustrations of Jude warn the Christians of the need to not follow the apostates because if they do they will end up with the same life and punishment. 

Jud 1:14 It was also about these men that Enoch, in the seventh generation from Adam, prophesied, saying, "Behold, the Lord came with many thousands of His holy ones,

THESE MEN THAT ENOCH, IN THE SEVENTH GENERATION FROM ADAM, PROPHESIED—Jude has just finished referring to the judgment that was coming to false teachers in the future and now he solidifies that judgment based upon prophesy (Kelcy 182).  This prophecy however causes much debate concerning the validity and inspiration of an apocryphal book entitled the Book of Enoch, which contains a similar passage (Barnes 1517).  Some commentators have stated this proves the inspiration and canonicity of Enoch, however this view is rejected own the following terms:

1. the book of Enoch might not have been in existence at this time (McClintock 1067,8).
2. Parallel to the first term is the fact that this book cannot be placed confidently any further back than the third century (Woods 378).
3. This quotation could simply be an oral tradition of the Jews that Jude is referring to and later that the author of the Book of Enoch refers to.
4. God could have revealed to Jude Enoch had made this prophesy (Hatcher 513).
5. Quoting a part of a writing does not make the entire writing inspired (Titus 1:12).

Many commentators used this verse as a basis for looking at other possible parallels between Enoch and Jude.  These parallels, however, are often time unwarranted and unnecessary.  The individual that believes in the supernatural nature of inspiration simply needs to be confidant that these were the words God wanted Jude to place in his book. 

BEHOLD, THE LORD CAME—This seems to be a prophetic aorist, indicating the certainty of the coming of the Lord (Hiebert 267).  The Lord in the book of Jude, as well as in most of the New Testament, refers to Jesus Christ.  Jude, therefore, has in mind the final return of Jesus.  The prophetic aorist would provide encouragement for the Christians of the day to continue ‘contending for the faith’ knowing Christ was going to return.

WITH MANY THOUSANDS OF HIS HOLY ONES—Holy ones seems to indicate angelic beings.  This would fit with Matthew’s description of the Lord’s return (25:31), and with the description often seen in the Old Testament (Deuteronomy 33:2).  “Many thousands” carries with it the idea of  “numberless” (Vine 631).  Jude shows the return of Jesus will be with the accompaniment of numberless angels. 

Jud 1:15 to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds which they have done in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him."

TO EXECUTE JUDGMENT UPON ALL—Jude is showing the parameters of the final judgment.  He wants the Christian to realize he needs to “contend earnestly for the faith” because all will be judged when Christ returns.  The phrase ‘execute judgment’ is only used here and in John 5:27, where Jesus, Himself states He will be a part of this final judgment (Coffman 542).

 (See verse 3 for comments concerning all)

AND TO CONVICT ALL THE UNGODLY—It was a Jewish concept that in the final judgment the divine Judge would confront sinners with their sins (Buchsel 474,5).  This concept the Jews had established factual. The point for the Christian is the whole realm of the ungodly will know of their sin.

 (See notes in verse 4 for comments concerning ungodly). 

OF ALL THEIR UNGODLY DEEDS—The word for ‘deeds’ in ergon.  It is used in this verse to denote a “sense of vanity and sinfulness” (Bertram 650).  It is a common theme in the New Testament of people being judged according to their works (Romans 2:6). 

WHICH THEY HAVE DONE IN AN UNGODLY WAY—Unlike the true Christian who periodical stumbles in his walk with Christ the false teachers have made ungodliness a practice (Wolff 113). 

ALL THE HARSH THINGS WHICH UNGODLY SINNERS HAVE SPOKEN AGAINST HIM—In the Greek the ‘ungodly sinners’ concludes the verse to give emphasis to these individuals.  Jude wants the Christian to know they have ‘ungodly sinners’ in their presence with whom they need to contend (Woods 400).   These ungodly sinners, if they do not repent, will face the wrath of the Savior for what they have said against Him, such as denying His Lordship (Jude 4). 

Jud 1:16 These are grumblers, finding fault, following after their own lusts; they speakarrogantly, flattering people for the sake of gaining an advantage.

This verse points out many charges against the men that have crept in and deceive the church.  When describing the ungodly men Jude enumerates:

1. They are grumblers
2. They are complainers
3. They are malcontents
4. There sole guide is there lusts
5. They are noisy boasters
6. All that they do is directed to personal gain
   
   

THESE ARE GRUMBLERS – (goggustai) This word is defined as “speaking out against someone or something” (Ardnt 163).  ‘These’ is referring back to the apostates that have been being described since verse 4.  Not only were these false teachers grumblers, they were also…

FINDING FAULT – The KJV translates this word “complainers.”  This is one of the many words that are unique to this epistle.  The word translated “finding fault” is (mempsimoiroi) which could also be translated “malcontents” (Grundmann 574).  When one is opposed to the plan of God, he will often be one who sows the seeds of discontent, and it appears the ungodly in this verse had begun to do that very thing.

FOLLOWING AFTER THEIR OWN LUSTS – (poreuomai) “Following” could be translated to “walk according to ones moral preference” (Thayer 531).  Again it is noted that the false teachers here were not ones that sought after what was right but instead were like animals that only pursued their own lusts.  “Lusts” (epithumea) is a “longing for that which is forbidden” (Vine 384).  Those ungodly men that rejected the one true faith continued to seek after that which is forbidden and lead others down that evil path also.

they speakarrogantly—(huperogka) “Speak arrogantly” is translated by the KJV as “great swelling words”.  This continues to enforce the fact the false teachers promise great things but they cannot deliver.  They will brag on themselves and lead others astray as they continue to follow after their own lusts (Sheerer 1110).

FLATTERING PEOPLE, FOR THE SAKE OF ADVANTAGE—This passage furthers the common thread that has been seen through the book.  A false teachers’ sole purpose is personal gain, and they will do anything to obtain it.  The word “flattering” literally, “admiring faces” is a Hebraism, which denotes a flattering admiration of persons or important individuals whom they seek to impress for the sake of advantage (Hiebert 272). The purpose of this verse is to continue to warn and inform the Christians of the character of the ungodly ones who crept in to the church unaware.

Jud 1:17 But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ,

BUT YOU, BELOVED—With this phrase Jude begins the section of his epistle labeled: Apostates predicted by earlier apostles.  Jude in the previous verses described the character and actions of the apostates that have crept into the church, and now he begins to contrast it with the character of the godly, by employing the use of “but you”.  “Beloved” is a commonly used word in New Testament writings, and for further discussion of the word’s usage see notes on verse 3.  Jude is making a key point here, instead of giving heed to the flattering words of these ungodly men, they…

OUGHT TO REMEMBER THE WORDS THAT WERE SPOKEN BEFOREHAND—The word for remember (mimne¯sko¯) is literally translated to “call to mind” (Moulton 270).  This is the idea Jude is trying to get across, the Christians needed to cast out of their mind the lies the ungodly false teachers taught, and instead bring to remembrance things they have already been taught by godly men. 

This verse shows the similarity of Jude to 2^nd Peter.  This verse is close to 2 Peter 3:2,3. In the two books there is a similarity of content, for example in the book of 2^nd Peter, Peter warns of the coming of false teachers, and in Jude he references them in being in the church at that very time.  One must also note there are similarities in the word usage of Jude and 2^nd Peter; there are many words that are unique only to Jude and 2^nd Peter, such as the word in verse 18 for “mockers”.  There are those when observing these similarities advocate a copyist view.  The copyist view can be divided into three categories:

1. Peter quoted from Jude
2. Jude quoted from Peter
3. They both copied from a common source (Hatcher 509).

 If Peter or Jude were attempting to be copyists, they did a horrible job (Coffman 521).  “If one of the two did actually copy from the other, he was careful to add, subtract, and change whatever he found in his ‘source’ as best suited to his purpose.  A servile copyist he certainly was not.  He maintained his independence throughout, as an exact comparison of the one with the other will demonstrate” (Moorehead 1769).  When noting this point one must conclude that neither copied from each other or a common source.  However the similarities are there; so where did they come from?  The answer is that they do have the same source, and that source is the same source for every book of the Bible: the Holy Spirit.  Since they both have the same author one would expect them to have similarities.  When one notes the similar theme that is seen through the entire Bible, nobody accuses the individual Bible authors of copying a common source. The similarities that are seen in 2^nd Peter and Jude are not only explainable, but also expected. Both Jude and Peter are dealing with false teachers, and therefore one would expect them to have similar exhortations.  Also, there is nothing inherently wrong with Jude being familiar with the teaching given by Peter, and using it to remind the reader of his epistle of what has already been preached “beforehand” by an inspired godly apostle, as opposed to the ungodly false teacher.

BY THE APOSTLES OF OUR LORD JESUS CHRIST—Jude here is just showing the divine origin of his warning.  Ordinary men did not make the warning, but instead it was made by “apostles of our Lord Jesus Christ” (Hiebert 274).  The false teachers could not compete with this because they were ungodly men, but this message came from messengers of the Lord. This verse again continues the common thread through the epistle: the false teachers will lead you astray, but you remember the truth that you were taught, and continue to contend earnestly for the faith.

Again as noted earlier this verse gives evidence to Jude not being an apostle, for he does not classify himself in the group mentioned here (Wolff 119). 

Jud 1:18 that they were saying to you, "In the last time there will be mockers, following after their own ungodly lusts."

THAT THEY WERE SAYING TO YOU—This is referring back to the teaching that Jude notes as being “spoken before hand by the apostles and Jesus Christ” (Woods 403). One should also note this phrase is in the imperfect sense in the Greek and therefore the NASU translated it correctly as “they were saying”.  What the apostles and Jesus were saying was…

IN THE LAST TIME THERE WILL BE MOCKERS, FOLLOWIN AFTER THEIR OWN UNGODLY LUSTS— The last time mentioned here is most likely the same period mentioned in 2 Peter 3:3 (Barnes 1455).  This is not the end of days, or the last days of the earth being referred to (Green 183).  Most likely this is in reference to the last dispensation, or the Christian Age.  Jude is noting that during this age “mockers” will appear.  The term for mockers (empaikte¯s) may be in reference to the “Gnostic libertine group, which denied the second coming” (Bertram 635).  These mockers fit the same description of the false teachers and ungodly individuals discussed in previous verses.  The false teachers that have crept in the church were those who mocked the one faith delivered by the Lord, and continued in pursuit of sensuality and fleshly gain.  These ungodly lusts they peruse gives them the characteristics that were described in the       previous verses, and that will be described in verse 19.

Jud 1:19 Theseare the ones who causedivisions, worldly-minded, devoidof the Spirit .

      these are the oneS WHO CAUSE DIVISIONS—These false teachers “separate” because these are the ones who “cause splits or divisions by their teaching” (Schmidt 456).  These men have drawn lines through the church and brought one part against another (Woods 403).  Both Peter and Paul had warned the Christians of the divisive nature of these men and Jude is showing their warnings have come to fruition.

      WORLDLY-MINDED—The word, psuchikos, denotes the idea of “the life of the natural world and whatever belongs to it, in contrast to the supernatural world, which is characterized by pneuma (spirit—WW” (Arndt 902).  The idea is these men are not allowing their minds to be transformed by the Spirit, through God’s word, and therefore they are following their own desires (Kelcy 185). This mindset is the basis of all of their sins, which Jude has described.

      DEVOID OF THE SPIRIT—This phrase is more literally translating “not having the Spirit” such as in the NKJV and ASV version.  This idea is these people do not have the “guidance and direction of the Spirit of God” (Woods 404). 

      If Jude is dealing with the early formations of Gnoticism then psuchikos and pnuema take on much deeper meanings because these were accusations the Gnostics brought against Christians; and now Jude is correctly applying these accusations to the Gnostics (Arndt 902).

Jud 1:20 But you, beloved, buildingyourselvesup on your MOST HOLYFAITH, PRAYING IN the HolySpirit,

      BUT YOU, BELOVED—Having spent time describing the apostates and showing these men were predicted by the apostles, Jude now turns his attention to his fourth main section:  Saintly living amongst apostates and the assurance of salvation. 

      BUILDING YOURSELVES UP—Jude is commanding the brethren to do the exact opposite of the false teachers.  The false teachers were causing division but Jude is saying the faithful should build themselves up.  The word ‘yourselves’ is reflexive signifying this is something done to oneself (Summers 91).  Jude is showing the Christian has a responsibility to build himself/herself up during a time of turmoil in the church. 

      ON YOUR MOST HOLY FAITH—The foundation that the Christians are to build themselves up on is the “Most Holy Faith”.  The idea of holy is to “separate” or “devoted to God” (Vine 307,8).  It denotes the idea of different from the world.  The reason this faith is different from the world is two-fold:

1. It is God-given and not merely men’s opinions
2. It has the power to change the lives of those who believe (Barclay 203).

(See notes on verse 3 for the significance of faith).

PRAYING IN THE HOLY SPIRIT— This idea of ‘in the Spirit’ means in the influence of the Spirit (Wolff 127).  This indicates praying in accordance to the Sprit’s will, which is found in God’s word (Sheerer 1111).  The word for prayer is the same word used in Romans 8:26, which tells us the Spirit, gives us aid in prayer.  The idea is that we are to pray in accordance to God’s word, knowing the Spirit will aid us.  Knowing the Spirit aids in intercession for the Christian gives an encouragement to those who are compelled to contend for the faith.

Jud 1:21 KEEP YOURSELVESin the loveof God, WAITING ANXIOUSLYfor the MERCY OF our Lord JESUS CHRISTto ETERNAL LIFE.

      KEEP YOURSELVES IN THE LOVE OF GOD —“Keep yourselves” is in the imperative mood, therefore Jude is commanding that these brethren maintain themselves in the love of God (Robertson e-sword).  “Yourselves” is a reflexive pronoun showing the responsibility of the Christian in maintaining the right relationship (Robinson e-sword).

(See verse 1 for more on keep).

      “Love of God” can either be understood as “God’s love for us” or “our love for God.”  The first interpretation fits best with the context; and therefore Jude is commanding the Christian to keep himself/herself in the sphere of God’s love (Wolff 129).  This is done by keeping God’s commandments according to I John 3:22ff (Woods 405). Specifically in this context we keep ourselves in the love of God by:

1. Building ourselves up on our most holy faith
2. Praying in the Holy Spirit
3. Waiting Anxiously for the Second Coming

      WAITING ANXIOUSLY—This is a present middle participle, which carries the weight of an imperative (Robertson—e-sword).  Jude is commanding the Christians to wait in “expectation” of Christ’s return (Grundmann 58).  If the Christian was keeping their mind fixed on heaven, it would be easier for them to fulfill the command to contend for the faith.

      FOR THE MERCY OF OUR LORD JESUS CHRIST—Jude wants the Christian to expect the great day of mercy whenever the children of God will not face eternal punishment, but rather receive the mercy of our Lord Jesus Christ.  The significance of the phrase “of our Lord…” could indicate the mercy God provides is because of the atoning sacrifice of Jesus (Green 186).

      TO ETERNAL LIFE—The mercy of God allows us to gain eternal life whenever Jesus returns at the second coming (Woods 405).  Jude, like Paul, views eternal life as something to be gained at the final manifestation of Jesus (Link 481).  Jesus’ mercy gives the Christian the hope of receiving eternal life.

      A key point in the book of Jude is the eternal significance of our decisions on this earth (7,21).  Jude wants each Christian to examine him/herself to make sure the decisions they are making on this earth will place them into the eternal situation they desire. 

      Also of importance is Jude’s use of each of the members of the Godhead in these two verses.  He tells the Christian to:

1. Pray in the Spirit
2. Keep themselves in the love of God
3. Wait for the mercy of Jesus

Jud 1:22 And have mercy on some, who are doubting;

Jude in this verse begins a list of 3 distinct groups of individuals:

1. Those who doubt
2. Those on the brink of condemnation
3. Those who have turned away from Christ
   
   

If one adopts the NASU and ASV rendering of this verse the exhortation is clear (Hiebert 287).  There are those in doubt who have been deceived by false teachers, and are now struggling with what is truth.  The Christians that this epistle is being written to needed to help those who were struggling to develop a “strengthened faith” (Sheerer 1111).

This verse is one that is in the midst of some textual criticism. “There is no unanimity on how it should be rendered” (Coffman 546).  The problem with this passage is the exact arrangement of the clauses to convey the right meaning (Robertson e-sword).  Also there is confusion on how the word (diakrinomai) should be translated.  The KJV translates it “make a difference” or NKJV “making distinctions”, the ASV, RSV and NASU render it as “those who doubt”.  The Textus Receptus which is the basis of the KJV, and the NKJV have the term in the nominative case, which would make it in reference to the readers themselves and how they would deal with various individuals, this is also the accepted reading by the Majority Text (Hodges 82).  Bruce Metzger, however believes the nominative “is a secondary development, introduced by copyist in order to conform the participle in the nominative case in agreement with the following two participles in verse 23” (Metzger 728).  This writer believes that the more accurate rendering is that of Accusative Plural.  Henry Alford and R.H Lenski also hold to this translation (Alford 541) (Lenski 658).  Another view concerning the Accusative rendering of the phrase is that it is in present middle indicative (Hiebert 288-89).  This is the view that is in most agreement with the rest of the New Testament in the sense of “doubting, wavering” (Matthew 21:21; Mark 11:23; Romans 4:20; 14:23 James 1:6). In each of these places it is used to describe those who are weak in the faith.  It is said the New Testament usage of this verb in the middle voice arose “very naturally out of the general sense of ‘making distinctions’ (Moulton 150).  If this meaning is adopted it means that these individuals are not openly antagonistic but are full of inner doubts and questions which must be compassionately dealt with (Hiebert 289).  This interpretation of the verse fits the best with the imperative “have mercy on”. The purpose of this short verse is to call the reader to have an attitude of compassion to those in inner turmoil.  Jude calling for “a forceful apologetic for the truth of the gospel”(Litfin 238), which had been corrupted in the minds of many by the false teachers.

Jud 1:23 save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.

SAVE OTHERS- This is an impetrative meaning “to rescue” (Thayer 612).  This in Gnostic thought came to mean “snatched away from the power of destiny” (Fohrer 999).  It may be that in this verse Jude is combating the Gnostic thought for after he tells them to “save others” he uses the Gnostic term “snatching”.  The term save usually denotes an act of God (Vine 547).  However here the meaning is best interpreted of God “being desirous to use his people to effect the salvation of others” (Fohrer 1000). The “others” noted here is a second group of Christians who are in a scary situation, these are those who are more advanced in error than those of verse 22 (Woods 405).  Some versions add the clause “with fear” after this phrase, however the Alexandrinus, Vaticanus, and Sinaiticus do not contain the phrase in that location (Wolff 136).  It appears that the NASU did a correct job in the location of the phrase.

SNATCHING THEM OUT OF THE FIRE- Jude considers this group of people on the brink of condemnation (Kelcy 188).  These are those who believed the false teaching and are now on a path headed to hell (Sheerer 1111).  The picture being painted here is like a fireman rescuing someone on the verge of death in a burning building (Robertson E-Sword).

AND ON SOME HAVE MERCY WITH FEAR – This is the third group of those who must be helped.  These are those who have now turned away from Christ.  This group would be hard to reach and that is why Jude commands mercy and fear. Mercy (elee) means to help one who is “afflicted or seeking aid” (Arndt 248).  Fear is the common New Testament word (phobos) meaning terror.  These people in sin needed to be approached with terror: terror for their souls that would be lost, and terror that they did not bring the faithful Christians to the edge of the fire also.

HATING EVEN THE GARMENT POLLUTED BY THE FLESH—The point here is simple we must love the sinner, but hate the sin (Barclay 206).  The lifestyle of one who embraces the false teacher’s teaching is a polluted one.  Polluted (spiloo) literally means defiled (Thayer 584).  This group mentioned here are those whose life is spotted with sensuality.  The life of one who embraces false teachings is a defiled life.  Jude is telling the reader to go after these people in sin and with mercy try to bring them back to the fold all while despising the impure life they live.

As this verse comes to a close so does Jude’s description of the actions of saints among apostates.  During these troubled times Christians needed to build up themselves, pray in the Holy Spirit, keep themselves in the love of God and wait for the mercy of the Lord; all while pursuing to restore those who fell victim to the false teachers. Jude will now turn his attention to what God can do for the saints if they live right.

Jud 1:24 Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy,

As Jude brings his epistle to a close he shows the assurance that saints can have in God.  “This verse is a fitting capstone of the epistle, eloquently reminding his troubled readers that their true security lies in the sovereign power of God” (Hiebert 293).

NOW TO HIM WHO IS ABLE—The “him” in this verse is most certainly God (Johnson 404).  The term “now” in this verse is to get the reader to cast of all other considerations, as Jude will sum it all up in one ultimate solution.  God is the one who is             able…

TO KEEP YOU FROM STUMBLING – God is the only one who has the ability to            keep one from falling.  When one abides in the word of God, that person will not fall, it is only when one allows themselves to give heed to the words of ungodly men and not the true God do they fall (Sheerer 1111).  The term for “keep” in this verse is not the word tereo, which is a key word in the epistle. The word for “keep” in this verse is phulasso, which could be better translated guard or protect (Bertram 241).  The teaching of the false teachers may have offered some sort of assurance or protection, but true protection and strengthening is only found in God. 

“Stumbling” (aptaistos) is usually used in the figurative sense as to “keep one from sinning” (Thayer 54). This is a unique word and is only found in Jude.  This is significant because if the false teachers were denying the power of God in the one true faith, Jude here is reminding the Christian of the power that God has and the protection that is found when one submits to the faith.

AND TO MAKE YOU STAND—This is the same phrase that the KJV translates “present you”.  The true faith that the church is to follow is the only thing that can make you stand…

IN THE PRESENCE OF HIS GLORY—This is standing before The Lord while being encompassed with glory in heaven (Barnes 1520). The saints who endure the destructive heresies of the false teacher are to be presented before God as redeemed and sanctified in the presence of his glory.  Glory is basically        indicates “splendor” (Perschbacher 106).

BLAMELESS WITH GREAT JOY—This would be a great encouragement for Christians to know that they can stand before the judgment seat of Christ blameless (ammos) without fault (Moulton 19). Only with God can one be truly without fault and this is what would enable the Christians to have great joy. Great Joy (agalliasis) is particularly used of exultation at the heavenly banquet (Green 191).  As the readers of this epistle would come across this verse they would have true reason for great joy. If they stayed true to the faith that they were told to contend for and not fall prey to the error of the false teachers, they would be able to stand before God and all of his glory “not having spot or wrinkle or any such thing, but be holy and without blemish” (Ephesians 5:27 NKJV).

Jud 1:25 to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen.

TO THE ONLY GOD OUR SAVIOR, THROUGH JESUS CHRIST OUR LORD—God as Savior is not foreign to the New Testament text (Perkins 113).  Many passages make reference to this:  Luke 1:47; I Timothy 1:1 2:3; Titus 1:3.  God is the author of eternal salvation for all men (Barnes 1520).  This salvation God offers, however, is only through Jesus Christ who is the atonement for our sin (Coffman 548).  Jude makes it clear to both the Christian and the false teacher that only through the acceptance of Jesus as Lord can salvation be had.

BE GLORY, MAJEST, DOMINION, AND AUTHORITY—The word glory within a doxology deals with divine splendor.  The word ‘majesty’ is a word only attributed to God and it has to do with the grandeur of the divine nature of God (Grundeman 544).  “Dominion” denotes the power rule and sovereignty of God’s great power and it is common in doxologies in the New Testament (Arndt 450).  “Authority” carries with it the “power of one whose will and commands must be obeyed by others” (Vine 45).  Jude with these words shows the absolute greatness of the only God whom all Christians should serve.

BEFORE ALL TIME—This refers to the time period before this earth was created that has no beginning (Hiebert 299).

AND NOW—This is in reference to the period of time within the physical realm (Clarke e-sword).

AND FOREVER—This comes from the Greek word aidios, which always refer to an eternal time period (Perkins 113).  This refers specifically to the time after the physical realm.

These three words make for the “most complete statement of eternity in human language” (Robertson e-sword).

AMEN—This is a strong word of affirmation found at the end of all doxologies (Kelcy 190). 

Conclusion:

Jude has shown in this short epistle the need for Christians to ‘contend for the faith.’  He has shown the punishment of those who go beyond the faith and the reward given to those who will maintain the proper relationship with God.  He has shown the vileness of the false teacher, while also urging the Christians of his day to try to get as many as possible to heaven, snatching them away from the heresy.  Finally Jude has shown the true source of salvation is obedient faith in Jesus Christ.  All should be wise and take the heed of Jude to “contend earnestly for the faith.”