jude

Background

Canonicity and Authorship.   There was some early questioning as to the authenticity of Jude, most likely due in large part to his use of noncanonical sources.[1] Origen in particular mentioned that it was disputed by some, though he seems to have been personally satisfied of its authenticity. It was received by the Muratorian and Syriac Canons, and has enjoyed popular support throughout the centuries.

The book’s claim to be the work of Jude is also generally supported by the early church.  Recent criticism has focused on a statement in Eusebius to the effect that Jude’s grandsons faced Domitian. It is contended that this letter must be dated later than the evident lifespan of Jude. This objection understandably enjoys little support.

The author identifies himself as a brother of James. The gospels confirm that the Lord had half-brothers named James and Judas (Jude; Mark 6:3). Like his brother James, Jude did not believe in his brother the Lord (John 7:5) until after the resurrection (Acts 1:14). Nothing more is known of him.

Date of composition.   This question is affected by the question of the priority of this epistle and 2 Peter. Most scholars assume a literary dependence of one upon the other, although evidence is inconclusive as to priority. Perhaps Jude 17–18 tips the balance that Jude follows 2 Peter. A reasonable estimate is that Jude wrote in the 60s, probably prior to the fall of Jerusalem.

Destination.   Other than the fact that the readers must have been conversant with the Old Testament and Apocrypha, there is little to lead to an answer to this question. It has been reasonably suggested that Jude may have stayed in Jerusalem with his more famous brother, James, and that he may have written to churches not widely scattered from that hub.

Purpose.   This brief epistle is absorbed with the danger of apostates among the true believers. Jude means to expose them, and alarm the saints to the seriousness of their presence within the assembly. His briefer positive message is a general call to progress in the faith and to reach out in mercy to the lost around them who might be open to the gospel.

Argument

In his salutation Jude makes reference to the special calling of the Christians to whom he writes (1). Where his desire was to write concerning Christian salvation, he felt the pressing need to address the problem of false Christians who were worming their way into the assembly (3–4).

He shows that God has poured out his judgment against this kind of people—and angels—before (5–7). Yet these flagrantly ignore the danger, flaunting their irreverent disregard for spiritual realities (8–10). They follow the malevolent pattern of notorious Old Testament villains (11), and faintly conceal their actual deadly purposes (12–13). Their judgment is sure (14–16).

In view of the same the believing readers are reminded that this phenomenon, including their threat to the unity of the assembly, was predicted by the apostles (17–19). They need to focus positively on their own growth (20–21), and seek to rescue any they can reach from the doom of the unbelievers (22–23). Their attention was then lifted in praise to God who would preserve them from the danger (24–25).

Outline

I. Salutation  1–2

II. Introduction  3–4

A. Appeal  3

B. Danger  4

III. Their Warnings concerning false brethren  5–16

A. The example of past unbelievers  5–7

1. Jews in the desert  5

2. Angels  6

3. Sodom and Gomorrah  7

B. The danger of present unbelievers  8–16

1. Their irreverence  8–10

2. Their malevolence  11–13

a) Old Testament patterns  11

b) Natural metaphors  12–13

3. Their sure judgment  14–16

a) Enoch’s prediction  14–15 (cf. 1 Enoch 1:9)

b) Their culpability  16

IV. Exhortations  17–23

A. In regard to the apostates: be mindful  17–19

B. In regard to themselves: grow  20–21

C. In regard to the world: evangelize  22–23

V. Benediction  24–25