Jude began his epistle by identifying himself and by wishing God's blessing on his readers to prepare them for what follows.
v. 1 "On the very threshold of a book written about apostasy appears a name which brings to mind a traitor who stands forever as the worst apostate the world has ever known."9
The writer identified himself in a humble way. He could have mentioned that he was the half-brother of Jesus Christ, but he preferred to describe his relationship with Jesus as spiritual rather than physical (cf. James 1:1). "Bond-servant"or "servant"(Gr. doulos) means "slave."
"The author's designation of himself as brother of James' is unique. No other New Testament writer introduces himself by identifying his family connections."10
"It is probable that since Jude is not mentioned within the Acts of the Apostles nor in any of the other books of the New Testament, he was not a leader in the early church. Therefore, it was quite natural to identify himself with one who was a leader in the church--his brother James."11
Jude's threefold description of his readers is the first of many triads that distinguish the style of this letter. They present an impression of completeness and well-rounded thought. The Holy Spirit called Christians in the past (cf. v. 3), God the Father loves them in the present (cf. v. 21), and the Son will keep them secure for the future (cf. vv. 14, 21).
"Kept"is a key word in this epistle occurring five times (vv. 1, 6 [twice], 13, 21).
"Spiritually we are simply that which we have received, and Jude does not lose sight of this for a moment, even when he is insisting upon the importance of the human co-operation by which the work of grace is made complete."12
v. 2 We need God's mercy in view of our exceedingly sinful condition. We need His peace in view of the subtle and stimulating temptations that surround us on every hand. We also need His love to sustain and encourage us in our spiritual warfare. Jude's readers needed all this help in view of the false teachers' influence, which he proceeded to discuss.
"They are not self-acquired Christian virtues, but the gifts of God, which, the author prays, may be abundantly bestowed upon his readers. Nevertheless, by a divine alchemy, the gifts of God are transformed into human characteristics."13
Jude explained his reason for writing this letter to introduce what follows and to impress the urgency of his subject on his readers.
v. 3 Most Spirit-led preachers have felt exactly how Jude said he felt in this verse. It is enjoyable to talk about salvation and something positive. Nevertheless occasionally a particular situation compels us to speak about a danger that God's people need to appreciate. The presentation of this subject must sometimes be quite negative. Delivering such a message is not as pleasant a task.
The faith delivered to the saints is the special revelation of God that Scripture contains and the apostles preached (cf. Gal. 1:23; 1 Tim. 4:1). Jude's readers needed to struggle to maintain this faith as a champion athlete labors to dominate and to subdue his or her challengers (cf. 1 Tim. 6:12; 2 Tim. 4:7-8).
"To contend earnestly for' (epagonizesthai) is an expressive compound infinitive which appears only here in the New Testament. The simple form of the verb (agonizomai), which appears as agonize' in its English form, was commonly used in connection with the Greek stadium to denote a strenuous struggle to overcome an opponent, as in a wrestling match. It was also used more generally of any conflict, contest, debate, or lawsuit. Involved is the thought of the expenditure of all one's energy in order to prevail."14
This unique compound verb pictures a person taking his or her stand on top of something an adversary desires to take away, and fighting to defend and retain it.15
"These efforts are, it is surely unnecessary to add, of a moral and persuasive nature only; all force of a physical nature being expressly forbidden the faithful. When Peter sought to defend the Lord with a sword he was rebuked for his pains; and in bidding him sheathe it, he forevermore made it clear that his followers are not to fight with carnal weapons in his behalf."16
"Jude has two major concerns--that they [his readers] will not be led astray by false teachers. He prays that they will instead take the initiative and contend for the faith."17
"The final argument for faith in the world is not the argument of words, but the argument of life."18
"Indifference to error is a sign of false liberalism and humiliating weakness."19
The phrase "once for all delivered"stresses the unalterable and normative character of this faith.
v. 4 "Certain persons"stands in contrast to the "saints"(v. 3). These people had "wormed their way in"(NEB) to the churches (cf. 2 Pet. 2:1).
The verb "crept in"(Gr. pareisedusan), ". . . indicates a secret, stealthy, and subtle insinuation of something evil into a society or a situation."20
". . . not only is the local community troubled by importations of an alien creed, but it seems that the heretics themselves have invaded the church, bringing their doctrines with them."21
"They slipped in secretly (Jude 4; cf. Gal. 2:4) as itinerant preachers, a common part of first-century religious life (cf. Acts 13:15; 2 John 7-11; Didache 11.1-12; 13.1-7). Or they arose within the community itself and later quietly brought in heretical teachings from outside (2 Peter 2:1; cf. Acts 20:29-30; Rom. 16:17-18)."22
These people were tares among the wheat (cf. Matt. 13:24-25, 38-39).
"Jude's opponents are a group of itinerant charismatics who have arrived in the church(es) to which he writes. Everything else Jude tells us about them is related to their antinomianism, which is the target of his attack. They reject all moral authority, whether that of the law of Moses (vv 8-10) or that of Christ himself (vv 4, 8), even though they claim to be followers of Christ. . . .
"In line with their rejection of moral authority, they indulge in immoral behavior, especially sexual misconduct (vv 6-8, 10); in this they may be deliberately flouting accepted standards of Jewish morality and conforming to the permissiveness of pagan society."23
Probably God had marked them previously for condemnation in the sense that He knew their sin long ago and would punish them in the future for it. "This condemnation"refers to the sure punishment that lay ahead of them for their sin (cf. Matt. 7:15; Mark 13:22; Acts 20:29-30; 2 Pet. 2).
Jude's original readers could see the ungodly character of these people in two specific activities. They used the liberty from the Law of Moses that believers enjoy as an opportunity for sensual indulgence and debauchery (i.e., antinomianism). Gnostics were guilty of this, and their influence seems to be in evidence here as well as elsewhere throughout this epistle.24Second, they denied God and Jesus Christ evidently by distorting the truth that Scripture reveals (cf. 1 John 2:22-23; Titus 1:16). In view of the Greek grammatical construction of this verse, "Master"seems to refer to God and "Lord"to Jesus Christ.25However, many scholars believe that Jude had Jesus Christ in view in both of these titles.26
"Although they claim to be followers of Jesus Christ, Jude says that by rejecting his moral demands they are in fact disowning him as their Master and repudiating his authority as Lord."27
Doctrinal deviation often accompanies and often justifies ethical and moral sin.
"The brief epistle of Jude is without parallel in the New Testament for its vehement denunciation of libertines and apostates."28
Having warned his readers about the failures of false teachers, Jude proceeded to exhort them positively to move them to persevere faithfully in spite of the danger that faced them.
"With these verses Jude turns from burning denunciation of the apostates to provide loving guidance and encouragement to the faithful amid apostasy."68
Jude concluded his brief epistle with a formal doxology. It included a prayer for his readers. He wanted to assure them of God's ability to help them remain faithful in spite of the apostasy that threatened them.
"The concluding doxology (vv. 24-25) is universally recognized as one of the fullest and most beautiful in Scripture. Stressing the security of the believer in the midst of apostasy, it brings the epistle to a marvelous conclusion."82
"It lifts the thoughts from earthly conflicts with which the author has been compelled to busy himself, up to the heavenly realms, where God is enthroned amidst eternal might and honor."83
v. 24 Our confidence rests in God's ability to keep us safe and faithful.
"He is able to save (Heb. 7:25), able to establish (Rom. 16:25), able to assist (Heb. 2:18), able to subdue (Phil. 3:21)--and here He is able to keep."84
The Greek word translated "stumbling"implies the results of tripping as well as the fall itself. "Blameless"(Gr. amomos) does not mean without sin. It means having no justifiable ground of accusation (cf. Col. 1:22; 2 Pet. 3:14; Rev. 14:5). When the blameless person sins, he confesses and forsakes his sin. Standing before the judgment seat of Christ is in view in this verse.85This verse is not an unconditional promise that God will inevitably keep all believers from stumbling either doctrinally or morally (cf. v. 21).86
v. 25 Jude returned to his idea that the false teachers distorted the truth about God and Jesus Christ (v. 4). "Glory"is the effulgent radiance of God, "majesty"His transcendence, "dominion"His absolute power, and "authority"His freedom of action. These characteristics of God belong to Him eternally. In view of God's changeless character, we should remain faithful as well.
"Jude . . . is a troubled pastor, anxious to shake the shoulders of his community to wake them up to the threats in their very midst. Some of Jude's scorching language can be tempered by realizing that in the ancient Mediterranean world such rhetoric in religious matters was common. But not all of Jude's passion can be explained away; for him, as for most of the early Church, faith in Jesus was a matter of life and death, and anyone or anything that threatened that life of faith was indeed a mortal enemy."87
