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.