Jude Part 1 Bible Teaching

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Jude Part I
August 28th 2016
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Hey Jude. Here we go. The penultimate book of the New Testament (that’s a big word for second to last in an order).

I have read a number of people say that the author of this little but fiery epistle is Jude the Apostle – and it very well may be.

But very little is known of the author. He calls himself in the first verse “the servant of Jesus Christ, and brother of James,” but there has been some difference of opinion as to which James is being spoken of.

For some reason he does not call himself an apostle but seems to think that the way he has identified himself is sufficient to know his identity and therefore identifiable to those who would read his words.

Among the apostles there were two by the name of James (based on the Luke 6:14-15) and it has been a question of which of them was the brother.

There were also two of the apostles named Judas (or Jude) but that one is easy because we can be sure that the writer was not Iscariot.

In Matthew the tenth apostle is called “Lebbeus, whose surname was Thaddeus;” but Luke does not use this same language but instead says, “Judas the brother of James,” it is believed that Lebbeus and Judas were the same person.

Because Luke identifies him as “the brother of James,” it is believed that he chose to represent himself by the same name since James perhaps more well-known.

It is doubtful that this was the James that was known as the elder because he was slain by Herod many years before (according to Acts 12:2) and since that James was also the brother to John the Beloved it is believed he would have written the brother of John – if they were talking about James the elder.

Do through all of this deduction it is thought that this writer refers to James the Less (also known as James the Just) who was still living, was a prominent man in Jerusalem; and was, also known as ” the brother of the Lord Jesus.”

Because of this it is believed that the writer identifies with this James.

If the author of this epistle was the brother of that James, it would have been enough to identify himself as such in order to give to his epistle authority and to therefore settle it as canon.

Of Jude himself very little is known. As stated His name is found in the list of the apostles, but, besides that, it is only mentioned once in the Gospels.

And the only reference to him was in John when on the eve of Jesus death he asked Jesus a question:

In his parting address to his disciples, Jesus said:
“He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father; and I will love him, and will manifest myself unto him.”

Then in response Judas is said to have asked:

“Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?”

After giving him an answer we learn nothing more of Jude.

However in Acts 15:22, a Judas is mentioned as being surnamed “Barsabas,” but we don’t know it this is the same person.

Some say that he preached in Lybia and that his body remained there at death. Jerome affirms, that after the ascension he was sent to Edessa, to king Abgarus; and the modern Greeks say that he preached in that city, and throughout Mesopotamia, and in Judea, Samaria, Idumea, Syria, and mostly in Armenia and Persia.

In terms of the authenticity of the Epistle, if this was written by the apostle Jude, the brother of James (the less) and of the Lord the debate is over – it’s acceptable.

And while he doesn’t come right out and call himself an apostle most believe he did all but do this in referring to himself as the brother of James since this is how he was described in Luke’s Gospel account.

We might ask, why not clear up all the mystery and just call himself an apostle and it has been answered that to call oneself Jude the Apostles in the face of Judas the Apostle betraying the Lord it was better to refer to himself as the brother of James.

Also, as we have said before, Paul himself does not make use of the name apostle in Philippians, 1st and 2nd Thessalonians and Philemon.

Based on internal evidence alone Prussian Bible scholar Michaelis stated that it is not an inspired writing.

And there were in fact a number of doubts about it being inspired (as there were respecting the epistle of James and the second epistle of Peter) but those doubts were ultimately removed, and it was received as a canonical epistle.

Clemens of Alexandria cites the epistle under Jude’s name, as the production of a prophetic mind.

Origen calls it a production full of heavenly grace.

Eusebius says that his predecessors were divided in opinion respecting it, and that it was not ranked among the universally-acknowledged writings.

The epistle was not universally received among the Syrians, and is not found in the Peschite, the oldest Syriac version of the Scriptures.

However in the time of Jerome it was ranked among the other sacred writings.

Luther had some issues with the book and it was included in what was called his antellegomena, or books of disputed authority.

We have already covered II Peter in our verse by verse studies and much of the problem with Jude is it is believed to come from chapter 2 of II Peter.

Some say II Peter comes from Jude – and there are evidences to support both stances.

But a big problem with Jude is the fact that the author has apparently quoted from apocryphal sources, namely the Book of Enoch.

We’ll cover this when we get to verses 14-15 where the citations exist.

In terms of to whom this epistle was written we . . . really have no idea.

Some say it was addressed to Christians everywhere; other suggest tat it was addressed to Jewish Christians alone, who were scattered abroad, and that its purpose was to protect them against the errors of the Gnostics.

And of course others think it was written to any and all believers everywhere.

The main reason some think it was written to Jewish converts only is because the writer appeals to Hebrew literature to support his points but that may be simply because he was Jewish.

The only real way to determine intendee audience is from the epistle itself and it says:

“To them that are sanctified by God the Father, and preserved in Jesus Christ, and called,”

I accept this and believe it one of the few books in the New Testament that has an address to all believers everywhere and at any time as most of the other books are addressed specifically to a certain audience in that day.

The reason for writing seems to be found in the third verse which says:

“Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.”

It seems that the “faith” was being attacked and Jude wrote to address the attacks – and the attackers – themselves.

He describes them as crafty and artful men who “had crept in unawares,” and who, while they professed to hold the Christian doctrine, were really undermining its faith, and spreading corruption through the church.

The purpose, therefore, of the epistle seems to put those on guard against the corrupt teachings of these men, and to encourage them to stand up for the principles of Christian truth.

And yet AGAIN we have yet ANOTHER epistle written to encourage believers to be very well aware of the possibility of them being tricked, misguided and apparently fooled into stepping FROM the faith.

Who these wolves in sheeps clothing are not so easy to expose.

The leading charge against them, both by Jude and Peter, (in 2nd Peter 2) is, that they “denied our Lord,” (verse 4) and yet it is said that they were numbered among Christians, and were found in their assemblies (2nd Peter 2:13 and Jude 1:12).

At this present time, armed with imperfect knowledge of the characteristics of these early false teachers, it is really hard to determine precisely who they were.

It has been the common opinion that these references by Peter and Jude are to the sect called the Nicolaitanes.

One historian writes

“The statements of the ancients, in regard to their profligacy and their detestable course of life, are so consonant with each other and with the charges of the apostles, that the two epistles may be pertinently considered as referring to them.”

When was it written?

Benson says a few weeks or months after the second epistle of Peter and before the destruction of Jerusalem.

Mill says A.D. 90.

Dodwell and Cave after the destruction of Jerusalem in the year 71 or 72.

L’Enfant and Beausobre between 70 and 75 AD

Lardner 65 or 66 AD.

Michaelis before the destruction of Jerusalem and Macknight in the latter part of the apostolic age.

In other words, we don’t know. However there are a couple internal clues about the date of it being written.

One is the striking resemblance to the second epistle of Peter. Because it addresses the same type of problems and people and teachers this might indicate it was written at the same time as that epistle which is more reasonably understood to have been written in 64 or 65 AD.

The second internal evidence of its date seems to be that it was written BEFORE the destruction of Jerusalem, as Michaelis remarked:

“As the author has mentioned (Jude 1:5-8) several well-known instances of Divine justice in punishing sinners, he would probably, if Jerusalem had been already destroyed, not have neglected to add to his other examples this most remarkable instance of Divine vengeance, especially as Christ had himself foretold it.”

And to its similarities to II Peter (especially chapter 2)

Of course one of the most notable things of this epistle is its resemblance to the second chapter of the second epistle of Peter.

Forget about trying to explain it – someone copied someone else.

From this we can see that the same sort of false believers are being addressed and so maybe this is why they are a similar message – that threat was growing in strength.

I personally have no problem with one writer copying the sentiments of another. It is quite possible that Jude had read Peter’s epistle (or vice versa) saw an exact problem occurring among the believers and people he loved, and decided that the way the warning was addressed in the earliest writing could not be improved upon and simply incorporated it into the letter they were writing.

And that would be no less inspired than if it came directly from heaven to their ears and pen.

The similarities include the fact that they refer to the same facts in history, and to the same arguments from tradition, and both appealed to an apocryphal book.

We covered the similarities when we covered II Peter so I’m not gonna do it again. Just know that the similarities are so striking, both in the general structure of the arguments and in the particular expressions, that they were not just coincidence nor accidental.

Could the Holy Spirit have move the men to say the same things? Sure.

But reason suggests that the duplication came about from some other, shall we say, more human ways.

In verse 1-2 we find the inscription and salutation.

In verses 3-4 we are given a statement of the reasons why the epistle was written with the author saying that he felt it necessary to write because certain false teachers had crept in among them, and there was danger that their faith would be subverted.

Verse 5-7 says that that men who embraced error, and who followed corrupt and licentious practices, would be punished.

And then he provides an example of the unbelieving Hebrews whom God had delivered out of Egypt that were also punished, then to apostate angels, and then to the corrupt inhabitants of Sodom and Gomorrah.

The purpose? To show and warn them from these examples that God would judge those who are his that walk from the faith.

In verses 8-16 the writer then launches into the characteristics of these persons, agreeing substantially in the description with the statement of II Peter.

These characteristics include that they were corrupt, sensual, lewd, proud, arrogant, disorganizing, covetous, murmurers, complainers, wordy, windy, and “spots in their feasts of love.”

He also includes the fact that that they had been and were professors of the faith and reformers; that they made great pretensions to having uncommon knowledge of religious things.

In the course of this description (at verse 9) the apostle contrasts their spirit with that of the archangel Michael and declares that Enoch referred or prophesied of these types.

In other words he calls to their remembrance the fact that it had been predicted that there would be such mockers in the last periods of the world; and the faith of true Christians, therefore, was not to be shaken, but rather confirmed by the fact of their appearance.

In view of these facts and dangers, the apostle addresses to them toward two bits of advice:

(a.) to adhere steadfast to the truths which they had embraced (verse 20 – 21) and

(b.) to endeavor to recall and save those who were led astray while carefully guarding themselves from the same contamination while they sought to save others from (verse 22-23).

The epistle closes by praising him “who was able to keep them from falling” and who would present them faultless before his throne (verses 24-25).

So let’s get to it:
Jude 1:1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:
2 Mercy unto you, and peace, and love, be multiplied.

3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.
4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.
5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.
6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.
9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
10 But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.
11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.
12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;
13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.
14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,

15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.
16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage.
17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;
18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.
19 These be they who separate themselves, sensual, having not the Spirit.
20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,
21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.
22 And of some have compassion, making a difference:
23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.
24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,
25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

Alright, back to verse 1:

1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

We’ve covered the introduction and to whom it addresses “to them that are sanctified by God the Father,” but let’s talk about the added line:

“and preserved in Jesus Christ, and called.”

The Greek says:

“preserved in Jesus Christ , and called ”

“Guarded and appointed or invited.”

Now I speak to this because at first glance, and in the face of the content of this epistle which is all about warning his reader about the dangers of these false believers among them, it would seem by this first verse that it is Jesus alone who guards and appoints those who are his to protection.

My question would be – “so why write? If its is Jesus who guards and keeps all who are His safe WHY write epistles of warning?”

We might see our answer in the following way – if it weren’t for Jesus none would survive. But he is like a rowboat along Niagara Falls – without it all would go over the falls. But believers must be willing to 1, keep away from the edge of the falls and row as a means to so it.

The key to this illustration is that rowing is akin to keeping the faith, which occurs by remaining in the vine, which occurs by and through a steady diet of the Word.

He adds now an unusual greeting, one not used by other apostles and says:

2 Mercy unto you, and peace, and love, be multiplied.

I think this is unique due to the circumstances of the day and the enemies at hand.

That this greeting is very expressive of an earnest desire for their immediate welfare.

“In this day and age may you find mercy, peace, and love multiplied.” (verse 3)

3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

The fact that Jude uses brethren tells us that in the least he is writing to believers – whether gentiles or Jewish converts we do not know.

“When I gave all diligence,” OR “My brothers, as I was thinking about writing to you about our “common salvation,”

Our . . . faith, our Christianity, Our membership in the Kingdom of God . . .

“When I applied my mind earnestly to writing to you about this wonderful gospel of Grace that we share . . . (the King James says)
“it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.”

I think he is saying that “as I reflected upon what to write to you it became obvious to me that what you needed to hear most was an exhortation that you should earnestly contend for the faith which was once delivered to the Saints.”

Six points worthy of some attention because this passage is so often used by believers today – especially those who love apologetics – even fiery apologetics.

An exhortation (par-ak-a-leo)

Which means to call near, to invite. It is closely related to the word parakleetos, which Jesus used to describe the Holy Spirit and which is translated as “the Comforter in the New Testament.”

This exhortation then, tied to an invitation and closely aligned with the parakleetos of the comforter tells us plainly the manner in which Jude is exhorting them – kindly, by the Spirit, gently.

When I read the word exhortation I often think of a loud and passionate preaching – don’t think so – at least this is not what was behind Jude’s desire to write.

Exhort you
“that you should earnestly contend for the faith”

That line is all constructed from one Greek word:

“ee-pago-nid-zom-ahee”

To struggle for.

“I invite you to struggle for the faith”

This is the ONLY place the term is used in scripture but if you listen to Christians today they make it sound like it is the theme of ever New Testament book!

It is one of the words used or borrowed or alluding to the Grecian games.

Paul similarly speaks of running the good race in 1st Corinthians 9 but does not use “ee-pago-nid-zom-ahee.”

It means, as it was used in ancient Greek writings but is here applied to logic, reason and argumentation through reasoning and being willing to hold fast the principles of the faith as a wrestler would grapple and struggle against an opponent in the ring.

But here “contention” cannot in anyway mean by violence or persecution or poor sportsmanship – I mean if these things were not permitted in the Olympic games then they certainly would not be permitted in the struggle to establish Christian truths.

What are they ee-pago-nid-zom-ahee over?

“The faith.”

Now, there is something interesting built right into what Jude says here – we are talking about a system of religion (also known as “the gospel” or “Christianity” that is referred to here by Jude as “the Faith.”

Why is it called the faith? Because this is the principle virtue (if you will) in the system.

Got that?

How do we contend for a faith?
In other words, by what measures and means are employed to persuade others to BELIEVE like we believe?

It certainly can’t be anger! That is antithetical and contrary to all reason. But for some reason we think that we can appeal to contentions and argumentations to win people over to our way of BELIEVING!

It’s comical, if we think about it.

My passion for polemics and argumentation never let me understand this in my younger years but if we are contending for the faith then the tools of our struggle must be by the very things that move and produce faith – the things of the Spirit, the Word, and the fruits of the Spirit.

Therefore we can see that to content earnestly for the faith that the tools used in such contentions are never by the flesh because the flesh stands in opposition to the things of the Spirit –and if ANYTHING Was ever the product of the Spirit it would be faith.

This understanding helps us to genuinely comprehend what it means to truly Contend for the Faith.”

Final line for the day:

Which was once delivered to the saints.

The word here used (apax) may mean either “once and for all” delivered to the saints (in the sense that it was complete), and perhaps the sense is that they ought to contend for the faith that was delievered to them in the completed sense and nothing should be added to it.

Teach what was once delivered to the saints, he seems to be saying, not adding any of these twists these false teachers are bringing to the table.

We’ll continue on at verse 4 next week.

Questions, comments.