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Introduction

The Letter of Jesus' Brother

The writer introduces himself in verse 1: "Jude, a servant of Jesus Christ, James's brother..." Usually a Jew introduced himself "through his father": the son of this and that. This unusual introduction has been seen as a demonstration of Judas' humility: he did not want to emphasize that he was Jesus' brother, but Jesus' servant.
Judas Iscariot or Judas the son of James (Luke 6:16 = Thaddeus, Matt 10:3, Mark 3:18) are out of the question.

Judas became a Christian only after Jesus' death and resurrection, (compare Matt 13:55, Mark 6:3, John 7:5, Acts 1:14 and 1 Cor 9:5). Judas served as the leader of the Jerusalem church for about twenty years after the martyrdom of his brother James (in 62 AD).

The letter is usually dated to the years 65-80 AD. If 2 Peter chapter 2 is a quotation from Jude, then an early date is the only possible one. But unfortunately we cannot resolve the relationship between Jude and 2 Peter 2 with certainty. A common source for both letters is also possible. Of the 25 verses of Jude, 15 have a "correspondence" in 2 Peter 2.

Critical scholars date the letter to 90-130 AD and consider it to have been written by an unknown second or third generation Christian. This is often justified by the fact that, according to them, the situation at the time of writing the letter would have been the ecclesiastical situation around 100 AD. But unfortunately, we know almost nothing about the earliest church history outside of the Acts of the Apostles, so such comparisons with the situation in the early church always remain very uncertain.

It is possible that Clement of Rome quotes the letter of Jude in his letter from 96 AD, but this is uncertain.

The place of writing and the recipients of the letter remain a mystery. The letter is written in good Greek, but it is accompanied by old sayings.

The letter attacks a heresy that had spread to the church. The heresy involved sexual immorality (verses 7-8). Apparently, angels also played a central role in the heresy (verse 9). It is often said that it was Gnosticism, but our knowledge is so limited that some other heresy that incited moral permissiveness is also possible.

Even Paul had to fight against false teachers (Romans 6:1, 1 Corinthians 5:1-11, Galatians 5:1-6). And so has every Christian generation. The letter of Jude is a serious warning: if there is no repentance, judgment awaits.

The apostolic origin of the letter has often been doubted because of the fact that the letter contains two quotations from Jewish apocryphal books: verse 9 refers to the "Book of the Ascension of Moses" and verses 14-15 to First Enoch, chapter 1, verse 9. However, there is a big difference between quoting a text and considering it canonical. Paul even quoted pagan poets (Acts 17:28), but he still did not declare them canonical writers.

The letter of Jude is already mentioned in the so-called In the Muratorian Canon (circa 170 AD), which is the earliest list of the books of the New Testament.

Common Letter - Jude 1-2

The recipients of the letter are called "the called." We do not know to whom Jude wrote. However, he had in mind a certain group of Christians who had certain problems. We can call the letter a general or catholic letter. It has something to say to all Christians who are persecuted by Satan.

Christians are called by God. Salvation is God's work in us: God has called us out of darkness into light. From the power of Satan into the kingdom of God (see for example: Rom 1:1,6-7, 8:28, 1 Cor 1:24,26, 1 Thess 5:24, Heb 3:1). Israel was God's chosen people - a people whom God had called to be his own people (Isa 42:6, 48:12,15, 49:1, 54:6).

James (verse 1) was not only the brother of Judas but also of Jesus (Mark 6:3). James - not to be confused with the apostle James - was the leader of the Jerusalem church (Acts 15:13-21) after the death of the apostle James (Acts 12:1-3).

Servant (verse 1) was a common term for preachers of the gospel (Gal 1:10, Phil 1:1, Jas 1:1). Jude does not claim to be an apostle, as Paul (Rom 1:1) and Peter (2 Pet 1:1) did (compare verse 17). Abraham (Ps 105:42), Moses (Neh 9:14, Rev 15:3), David (Ps 89:4), and Daniel (Dan 6:21) were also called servants of God.

The work of God encompasses the entire life of a Christian. We have (in the past) become Christians by God's call, today we are to be loved by God, and in the future (also) God will protect us.
Jude often uses "triads" (see verses 1, 2, 5-7, 11 and 22-23). ​​They have sometimes been seen as a reference to the Trinity.

Foretold Judgment - Jude 3-4

Jude had changed his writing plans after hearing about false teachers who had come into the church (verse 3).

Saints (verse 3) refers to all Christians, not any special group (Acts 9:13,32, 2 Cor. 1:1, Eph. 1:1, Rev. 5:8).

The "faith that was once for all delivered" (verse 3) means the gospel. There will be no more new revelation of God’s will for salvation. The gospel is God’s final revelation. Many heresies hold the Bible in high esteem, but elevate some new revelation, the Koran, the Book of Mormon, etc. above it. Luther saw the same error in the Roman Catholic Church’s emphasis on tradition.

“Delivered” (verse 3) is a Greek word often used in the New Testament when speaking of God’s revelation (see Luke 1:2 “declared,” Acts 16:4 “declared,” 1 Cor 11:2 “delivered,” 1 Cor 15:3 “made known,” 2 Thess 3:6 “the teachings we imparted,” 2 Pet 2:21 “received”).

The heretics (verse 4) were out for impure purposes, seeking to lead Christians astray. In fact, they should not have been in the church at all. The foretold judgment refers either to the judgments pronounced on the wicked in the Old Testament or (the remaining verses, verses 8-16) to the judgments in the Apocrypha.

"The ungodly" occurs four times in the letter (verses 4 and 18, twice in verse 15). They turn God's blessings into curses. They had made grace a defense, even a justification, for sinning. Those who think this way either have misunderstood grace or do not want to agree to live according to God's will. Paul also had to fight against this same delusion: "Let us sin much, that we may receive all the more grace!" (Romans 6:1).

Three Examples of God’s Judgments - Jude 5-7

The second chapter of 2 Peter also contains three examples of God’s judgments (2 Peter 2:4-8). However, instead of the story of the wilderness wandering, Peter has the story of the flood.

It is important to note that Jude does not consider sexual sins to be the greatest sins, but the “greatest sin” is apostasy (verse 4); after all, it is the first in the list, even though it is only the third or last example of God’s judgments in chronological order.

In fact, only two men who left Egypt made it there - Caleb and Joshua (Numbers 14:6-9,20-24).

Verse 6 reminds us that there are also fallen angels, evil spirits. Jude could be referring either to the fall of Lucifer and his transformation into Satan (Isaiah 14:12-15, Ezekiel 28:11-19) or to the pre-Flood "marriages" of angels and women (Genesis 6:1-4). If the latter is the correct option - as most Bible scholars believe - the last two examples of God's judgments are related to sexuality. This is understandable, since the heretics of Jude's time were associated with reckless sexual life (verse 4).

There were five cities on the plain by the Dead Sea, of which only Zoar was saved because angels allowed Lot’s family to escape there (Genesis 19:18-22). In addition to Sodom and Gomorrah, Admah and Zeboiim were destroyed (Deuteronomy 29:23), but Gomorrah and above all Sodom became a commonly used symbol of the destructiveness of God’s judgment (Isaiah 13:19, Jeremiah 49:18, Ezekiel 16:46-58, Amos 4:11, Matthew 11:24, Luke 17:29, Romans 9:29, Revelation 11:8).

One of the sins of Sodom and Gomorrah - certainly not the only one - was homosexuality (verse 7, Genesis 19:5, 2 Peter 2:10, see also Leviticus 18:22). According to Paul, there were former homosexuals in the Corinthian church (1 Corinthians 6:9-11). Today, many Bible scholars want to claim that the Bible does not forbid homosexuality, but only its "abuse." If one wants to teach that way, one has to deny or "reinterpret" many Bible passages.

Judgment is God's - Jude 8-16

"Relying on their dreams" (verse 8) may have come from the idea that heretics valued visions received in dreams. Or Jude is saying that heretics are just dreaming: they refuse to see the reality that they could see through the examples of the Old Testament.

Michael (verse 9) is one of the seven archangels. He is the guardian angel of Israel (Dan 10:12-14, 12:1, Rev 12:7-9).

The church father Origen says that Jude in verse 9 is connected with the apocryphal book called "The Assumption of Moses". The book has survived to our days, but only partially. The passage to which Jude refers is missing. The church fathers have several references to the "Assumption of Moses". Based on these, it has been possible to conclude how the story went:
Satan accused Moses of either murder (Exodus 2:11-15) or rebellion against God's will (Numbers 20:1-13). According to Satan, Moses did not belong in heaven but in perdition because he was a sinner. Michael did not want to judge Moses, but left the matter to God to decide (Romans 12:19).
Another option is that Michael did not agree to pronounce judgment on Satan (compare Zechariah 3:1-2: Satan accusing the high priest Joshua).
The Old Testament does not say anything about these events. After Moses died, God buried him, and no one knows the location of his grave (Deuteronomy 34:5-8).

Heretics do not know God or the supernatural things given by His Spirit, for they can only be known by the Spirit of God (verse 10, 1 Cor. 2:14). The Gnostics claimed to possess hidden knowledge, but Jude shows that this was not the case. Rather, they were guided by instincts and drives - including sexual drives - and were like animals (verse 10).
This is where we come close to modern times: Even today, religion that can be understood by human reason is often proclaimed. That is a faith that is not faith but knowledge. What cannot be understood by reason cannot be "believed."

Verse 11 gives three new examples of God’s judgments. Cain rebelled against God’s will (Genesis 4:6-8, 1 John 3:12). Balaam eventually succeeded in leading Israel to its downfall (Numbers 25:1-3, 31:16, Revelation 2:14). Korah caused Israel to be divided: a part of the people rebelled openly against Moses (Numbers 16). Notice again that the events are not in chronological order: Korah would have been second in chronological order, but this time he has been moved to last: this emphasizes the gravity of his sin. He rose up against God’s chosen leader and wanted to set himself up as the leader of God’s people. His fate also shows what follows rebellion against God: death.

Cain was the first murderer. The heretics murdered their followers spiritually: they caused them eternal death. It is good to remember that Cain's sacrifice did not please God: even the outwardly fine behavior of heretics is not acceptable to God.

Balaam acted for money (verse 11, Numbers 22:7,16-17, Deuteronomy 23:5). The false teachers of Jude’s day also pursued profit (verses 11 and 16). Religion that has become a business is a travesty of true faith: God wants to give good gifts to His own, not to receive them from His followers.

Verses 12 and 13 describe heretics in a way that does not speak to us today as strongly as it did to the first readers of Jude. A stain (verse 12) is a word that appears only once in the New Testament. It also means an underwater reef. Heretics are a danger to the church ship: it can be shipwrecked on those insidious reefs.

Hidden reefs (verse 12) is a word that occurs only once in the New Testament. It also means an underwater reef. The church of Christ is like a ship sailing toward its heavenly homeport. False teachers are a danger to the “church ship”: it can be shipwrecked on those insidious reefs.

Heretics were inside the church (verse 12), not outside it.

"Love Feasts" (verse 12) were associated with the celebration of the Lord's Supper (1 Cor. 11:20-22). The Love Feast, or Agape Meal, was a Christian fellowship meal recalling the meals Jesus shared with disciples during his ministry and expressing community, sharing and fellowship.

In the book of Ezekiel, God condemns false shepherds who thought only of themselves and not of their flock (verse 12, Ezek. 34:2,8-10). God pronounced judgment on those shepherds (Ezek. 34:10).

In the dry Middle East, a cloud that did not rain was a disappointment; a promise that was never fulfilled (verse 12, Proverbs 25:14).

A tree that did not bear fruit was only good for firewood in the Middle East (verse 12, Matthew 3:8-10).

"Twice dead" (verse 12) can mean either that the heretics were born once under sin and died again after abandoning the true faith, or that they will one day experience the second death, or eternal destruction (Rev. 2:11, 20:6,14, 21:8).

A plant torn up by its roots is destined for destruction (verse 12).

The Jews were not sailors. In ancient times, the sea was considered an enemy, a destructive force. The waves raise a storm that is ultimately "nothing": once it reaches the shore, it disappears, at most all that remains is debris carried by the waves (verse 13, Isa 57:20).

Stars were used for navigation. If a traveler made the mistake of following a moving star, he would go astray (verse 13).

In verses 14 and 15, Jude quotes the apocryphal First Book of Enoch (1 En 6:9), written in the 1st century B.C. Enoch was the seventh generation from Adam (Gen 5:18-24; 1 Chronicles 1:1-3). Enoch was taken from this time without seeing death (Gen 5:24; Hebrews 11:5). He is also mentioned in the genealogy of Jesus (Luke 3:37).

Discontent (verse 16) is just a step from full-blown rebellion. A person who is dissatisfied with God claims to know better than God.

Flattery (verse 16) is an effective way to win people’s favor. But God cannot be fooled by fine words; he sees the truth.

Advice and Exhortations - Jude 17-23

Verse 17 reveals that Judas did not count himself among the apostles.

Jesus (Matt. 24:23-28, 1 Tim. 4:1-3, 2 Tim. 3:1-9) and Paul (Acts 20:29-31, 1 Tim. 4:1-3, 2 Tim. 3:1-9) predicted that false teachers would come in the end times (verse 18).

Classification (verse 19) was the “trademark” of the Gnostics: they claimed to be spiritual, others were considered worldly. Jude states that the situation is exactly the opposite: Gnostics do not have the Holy Spirit, so they are worldly. Without the Holy Spirit it is impossible to be saved (Romans 8:9).

In verses 20 and 21, Jude gives four instructions for staying and growing in faith:

1. One must stay on Christ's foundation (verse 20, Matt 7:24-27).
2. Praying in the Holy Spirit (verse 20).
3. Abiding in God's love (verse 21), which means obeying his will.
4. Watching (Mark 13:37), or waiting for Christ's second coming (verse 21).

Notice the Holy Trinity in verses 20 and 21.

Even among those who have gone astray, Jude sees three groups:

1. The doubters (verse 22)
2. Those who can still repent (verse 23)
3. Those who have sunk too deep (verse 23)

It is worth noting that Jude is speaking from the perspective of Christians in this context. No one is impossible for God, but sometimes it is no longer possible for Christians to help those who have fallen deeply into sin. It may even happen that the one being helped drags the one who helps down, and not the other way around.

Sin must be hated, but the sinner must be loved (verse 23, compare Gal 6:1, 2 John 10-11).

The Final Praise - Jude 24-25

We should never forget that we can only get to heaven with God’s help (verse 24). We cannot get there in our own strength.

There is no longer any sin in heaven (Rev. 22:1-5), so we sinners must become spotless (verse 24, Lev. 1:2-3, Num. 28-29). That spotlessness is a gift we can receive from Jesus. Our only hope is that God will make all things new (Rev. 21:5); we cannot qualify for heaven by improving our own lives.

Even when it seems to us that Satan and sin have power in this world, God has all power and authority at all times (verse 25).