Jude — Introduction & Outline

The author identifies himself as "Jude, a servant of Jesus Christ, and brother of James" (1:1). The designation "brother of James" limits the options to two different men. One is the apostle "Judas (not Iscariot)" (John 14:12), also called Lebbaeus or Thaddaeus (Cf. Matt. 10:3; Mark 3:18 and Luke 6:16; Acts 1:13). This is probably not the author of Jude because the designation "brother of James" suggests that James was a man of great repute in the church. The apostle James did not have such a reputation, if this is the one intended. Furthermore, Jude seems to indicate he was not one of the twelve apostles (v. 17).

Most agree that the second option is the author of Jude. This is Jude, the Lord's brother (Matt. 13:55; Mark 6:3), and brother of the James who was the leader of the church in Jerusalem and author of the epistle. Little is known about Jude except that he did not at first believe in Christ (John 7:5) and he may have traveled as an evangelist with his wife (1 Cor. 9:5). Some conjecture that he is the same as "Judas who was also named Barsabas" (Acts 15:22,32). Though possible, there is nothing to confirm this other than the common name.

Jude, the Lord's brother, was accepted as the author possibly as early as the beginning of the second century and certainly near the end. His authorship was accepted in later centuries, but some doubts did arise because of Jude's use of apocryphal literature (vv. 9,14-15). However, this use does not imply Jude approved of the whole book. Other arguments against his authorship assume a late date of writing, but these arguments do not stand up under close examination.

The question of date depends somewhat on the relation of Jude to 2 Peter. The similarity of Jude 4-18 to 2 Peter 2:1-3:4 is no coincidence. Since there is no evidence of a third document used as a common source, one author must have been influenced by the other. The evidence favors the priority of 2 Peter. Jude, not Peter, shows a tendency to quote others. Also, Jude's urgent situation (v. 3) made him more likely to use available material. Furthermore, it is more likely that Jude would borrow from an apostle of Peter's stature than vice versa. In addition, Jude depicts the realization of Peter's predictions of the proliferation of false prophets (vv. 4,11-12,17-18; 2 Peter 2:1-2; 3:3). To affirm this he quotes 2 Peter 3:3 and attributes it to "the apostles" (vv. 17-18), obviously referring to Peter and Paul (Cf. 1 Tim. 4:1; 2 Tim. 3:1) who wrote previously.

Those who assume the priority of 2 Peter, placed at A.D. 64-67, think Jude was written about A.D. 67-69. This is also determined by the lack of any mention of Jerusalem's destruction in A.D. 70 which would have served Jude's purpose in depicting judgment of the ungodly.

There is no hint of the place of writing. Perhaps Jude resided in Jerusalem like his brother, James. However, the indication is that he traveled (1 Cor. 9:5) and could have written from numerous places.

The Jewish tone of the letter has led some to conjecture that Jude wrote to a predominately Hebrew Christian audience. But this may only show the Jewish background of the author. Nothing is indicated in the letter except that they were Christians (1:1), and thus probably Jews and Gentiles. It appears from the overall content that Jude wrote to a specific group of churches, much like the epistles of Peter. It is possible he wrote to the same Asian churches Peter did since the heresy appears the same, only more advanced.

The circumstances which prompted Jude to write are given in verses 3-4. False teachers had infiltrated the churches necessitating an immediate response from Jude. These apostates perverted the grace of God into license and denied the Lord (v. 4). They also rebelled against authority (v. 8), sought after personal profit (v. 11), and were seductive, sensual and divisive (v. 16,19). The urgency of the situation is indicated by the presence of the false teachers in the readers' churches (v. 4) and love feasts (v. 12). The nature of the heresy can not be specified, but was apparently similar to that addressed in 2 Peter. Jude writes out of concern for these readers who are in danger of falling prey to the apostates.

Jude has a positive and a negative purpose. His positive purpose is to urge the readers to "contend earnestly for the faith" (v. 3). Along with this he wants them to strengthen themselves in the faith and help others influenced by the heretics (vv. 17-23). His negative purpose is to warn the readers (v. 4) and remind them about the condemnation of the ungodly apostates (vv. 5-16).

Jude reminds the readers of their blessed standing in Jesus Christ in his introduction (vv. 1-2). He then relates the circumstances of his writing (vv. 3-4). While he had planned to write about their salvation, he found it necessary instead to write to encourage them to contend for the faith, because of the ungodly teachers who were present among them. In the rest of his letter Jude describes the apostates and offers the readers a defense against them.

The description of the apostates (vv. 5-16) begins with examples of past apostates who were judged (vv. 5-7). This will remind the readers of their outcome lest any are tempted to join. Jude then compares the present heretics to those of the past (vv. 8-16). Like them, these ungodly men have rebellious conduct which does not accept authority (vv. 8-11). He also uses figures from nature to describe their worthless character (vv. 12-13). He then quotes a truth from the Book of Enoch to pronounce the certain judgment of these apostates (vv. 14-15). He finally describes them as essentially wicked (v. 16). His description will prepare his readers to avoid these corrupt men.

The readers can also take an active role against the heretics by defending themselves with awareness and proper attitudes (vv. 17-23). Jude calls to their remembrance the warning of the apostles about false teachers so that they will be aware of their presence (vv. 17-19). He also encourages them to build themselves up in faith, prayer and love so they will be able to stand strong against the apostates (vv. 20-21). Finally, he encourages the attitudes of compassion and fear toward those affected by the false teachers (vv. 22-23).

He ends with a doxology emphasizing the Lord's sufficiency to preserve the readers (vv. 24-25). This prayerful praise expresses Jude's reason for writing and indicates his confidence in a positive outcome. By an informed awareness and a resolve to contend for the faith, the readers can withstand the onslaught of the false teachers.

1. The Introduction 1-2

   1. The writer 1a
   2. The readers 1b
   3. The greeting 2
2. The Occasion for the Letter 3-4

   1. The purpose of exhorting them to defend the faith 3
   2. The reason for this exhortation 4
3. The Description of Apostates 5-16

   1. The judgment of past apostates 5-7

      1. The example of unbelieving Israel 5
      2. The example of the fallen angels 6
      3. The example of Sodom and Gomorrah 7
   2. The description of present apostates 8-16

      1. The indictment of their rebellious conduct 8-11
      1. Their rejection of authority 8
      2. Michael the archangel's respect of authority 9
      3. Their corruption in all things 10
      4. Their woe for leaving the truth 11
      2. The figurative description of their character 12-13
      3. The prophetic pronouncement of their doom 14-15
      4. The description of their nature 16
4. The Defense Against Apostates 17-23

   1. The awareness of their presence 17-19
   1. The call to remember the apostles' warning 17
   2. The content of the apostles' warning 18-19
   2. The proper attitude toward spiritual disciplines 20-21
   3. The proper attitude toward the deceived 22-23
   1. The attitude of compassion toward some 22
   2. The attitude of fear toward some 23
5. The Doxology 24-25