The Epistle Of Jude

by Micky Galloway

The author of this epistle is simply identified as “Jude, a servant of Jesus Christ, and brother of James” (verse 1). It is likely that this James was the same “James” who was so prominently connected with the church in Jerusalem (Acts 15:13; Galatians 1:18; 2:9), the brother of Jesus. As such, Jude would be one of the sons of Joseph and Mary, a brother of Jesus in the flesh (cf. Matthew 13:55; Mark 6:3). Jude was not an apostle and seems to deliberately exclude himself from the ranks of the apostles (cf. verse 17).

The epistle is addressed to “them that are called, beloved in God the Father, and kept for Jesus Christ” (verse 1). Without any geographical details given in the text, it would be impossible to know with certainty who the recipients were. However, it is abundantly clear that it is meant for Christians in all places and ages who might be influenced by false teachers. Generally the churches in Palestine and in Asia Minor were under constant threat of heresy during the apostolic age. It is possible that the readers were of Jewish background inasmuch as references and examples are cited from the Old Testament.

Jude appears to be written to meet an immediate need. Verse three indicates the author intended to write regarding their “common salvation.” However, something is more urgently needed. “Certain men” have come among them who are false teachers. They are taking their toll on the brethren and must be stopped. They were “ungodly men, turning the grace of our God into lasciviousness and denying our only Master and Lord, Jesus Christ” (verse 4). It is necessary that these faithful saints, “contend earnestly for the faith which was once delivered …” To “contend” is to “fight for” or to “struggle.” “The simple verb was used of athletes contending in the athletic contests. The word speaks of a vigorous, intense, determined struggle to defeat the opposition. Our word ‘agony’ is the English spelling of the noun form of the word. The Greek athletes exerted themselves to the point of agony in an effort to win the contest” (Wuest II:235 on Jude). It is with this same vigor that these saints must fight out the error that is among them.

There is an obvious connection between Jude and II Peter. Both warn about heretics who deny the Lord that bought them (II Peter 2:1; Jude 4). Both indicate that these false teachers were turning the grace of God into lasciviousness (Jude 4; II Peter 2:2). These teachers had been deceptive in their work, creeping in privately and doing their evil work (II Peter 2:1; Jude 4). Interestingly, both reference that these heretics despised authority, and railed at dignitaries (II Peter 2:10; Jude 8). Both writers reference the fact that they employed “great swelling words” of vanity (II Peter 2:18; Jude 16). Both describe these false teachers as ignorant, “creatures without reason,” but acting like brutes (II Peter 2:12; Jude 10). They are likened to Balaam (II Peter 2:5; Jude 11), to “springs without water,” and “clouds carried along by winds” (II Peter 2:17; Jude 12).

These heretics would not escape the judgment of God. Jude offers three examples of punishment from the Old Testament. God punished the unfaithful among his people Israel during the period of wandering in the wilderness (verse 5). God also punished angels who sinned and “hath kept them in everlasting bonds under darkness unto the judgment of the great day” (vs. 6). He also punished the cities of Sodom and Gomorrah (verse 7). Three individual examples of God’s righteous judgment are also cited. Cain is an example of disobedience. Balaam is an example of one who acts out of greed, and Korah is an example of one who contradicts the truth.

These deceptively wicked men are described as, “hidden rocks in your love-feasts when they feast with you, shepherds that without fear feed themselves; clouds without water, carried along by winds; autumn leaves without fruit, twice dead, plucked up by the roots; Wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness hath been reserved forever” (verses 12-13). Enoch prophesied judgment upon the “ungodly of all their works of ungodliness which they have ungodly wrought and of all the hard things which ungodly sinners have spoken against him” (verse 15). They would be known by their ungodly language and their ungodly thoughts. The brethren are called upon to remember the words of the apostles as they told of these things; that “in the last time, there shall be mockers, walking after their own ungodly lusts … having not the Spirit” (verses 18-19).

Now there are words of encouragement. Build “up yourselves on your most holy faith,” “pray,” “keep yourselves in the love of God” (verses 20-21). On “some have mercy” others “save, snatching them out of the fire” with firmness and vigor; and others “have mercy with fear; hating even the garment spotted by the flesh” (verses 22-23).

As for God, to Him be the “glory, majesty, dominion and power before all time, and now, and for evermore” (verse 25). Thanks be to him for preserving them, for saving them that they may be presented “without blemish in exceeding joy” (verse 24).

The message of the book is one of urgent warning against the false teacher. We must forever be vigilant and measure what we are taught by God’s word. John 12:48 says, “He that rejecteth me, and receiveth not my sayings, hath one that judgeth him: the word that I spake, the same shall judge him in the last day.”