III. Structure of Jude
Jude was a short letter of only 25 verses. The author wrote it in haste to address the problem of heresy within the community. We can divide the letter in the following way.
1. Step A1: Against Heretics (1:3-4)
2. Step B: Traditions on Divine Judgment (1:5-16)
3. Step A2: Steer Clear of False Teachers (1:17-19)
C. Final Exhortation and Farewell (1:20-25)
IV. Commentary on Jude
A. Salutation (1:1-2)
1 Jude, a servant of Jesus Christ, and brother of James, to those who are called, sanctified by God the Father, and kept for Jesus Christ: 2 May mercy, peace, and love be multiplied to you.
The author described himself as "Jude" but, in Greek, it was "Judas." This was a common name in first century Jewish circles. He differentiated himself from the Iscariot with his family connections. He claimed to be the brother of James, purported "brother of the Lord" (see Mt 13:55, Mk 6:3) and the leader of the Jerusalem church (see gal 2:9, Acts 12:17, Acts 15:13–21). Like the author of James, "Jude" described himself as a "slave of Jesus Christ." The term "slave" implied subservience but not a resistance to service. Like some of the other Catholic letters, the author sent his greetings to an unnamed city or region. He prayed not only for the divine activity in the lives of his readers but also for their protection until the Second Coming ("kept for Jesus Christ"; Jude 1:1). Note he did not petition for "grace and peace" but for "mercy, peace and love" among his audience (Jude 1:2).
B. Warning (1:3-19)
The bulk of the letter formed a chiasmus. The "A" steps addressed the effect of the heretics on the faithful. The "B" step painted the condemnation of those who wandered from the path of orthodoxy.
1. Step A1: Against Heretics (1:3-4)
3 Beloved, while I was very eager to write to you about our common salvation, I was constrained to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. 4 For there are certain men who crept in secretly, even those who were long ago written about for this condemnation: ungodly men, turning the grace of our God into indecency, and denying our only Master, God, and Lord, Jesus Christ.
In Jude 1:3, the author stated the urgent reason for his missive. He exhorted his readers to remain faithful to credal statements ("faith delivered once for all") over and against heretics present in the community ("crept in secretly"). These sinners twisted the message of salvation into a call for the sexually libertine lifestyle ("turning the grace of God into license"). They also denied the centrality of Christ in faith (Jude 1:3-4; see 2 Pet 2:1; 2 Pet 2:3).
2. Step B: Scriptural and Apocryphal Traditions on Divine Judgment (1:5-16)
a. Narratives of Past Judgment (1:5-9)
5 Now I desire to remind you, though you already know this, that the Lord, having saved a people out of the land of Egypt, afterward destroyed those who didn't believe. 6 Angels who didn't keep their first domain, but deserted their own dwelling place, he has kept in everlasting bonds under darkness for the judgment of the great day. 7 Even as Sodom and Gomorrah and the cities around them, having in the same way as these given themselves over to sexual immorality and gone after strange flesh, are shown as an example, suffering the punishment of eternal fire. 8 Yet in the same way, these also in their dreaming defile the flesh, despise authority, and slander celestial beings. 9 But Michael, the archangel, when contending with the devil and arguing about the body of Moses, dared not bring against him an abusive condemnation, but said, "May the Lord rebuke you!"
The author recalled traditions of judgments. He began with the Exodus experience but implicitly compared it to the salvific nature of the Crucifixion; in some manuscripts, the Greek word for Lord, "Kyrios" was replaced by "Jesus." In any case, many were saved but some were lost (Jude 1:5; see Num 14:29; Num 26:64-65; Psa 106:26; 1 Cor 10:5; Heb 3:17).
In the same vein, the author insisted, some angels rebelled by simply stepping out of their God given roles ("didn't keep their first domain"). Subsequently, God imprisoned them until the "day of judgment" (Jude 1:6; see 2 Pet 2:4; 1 Enoch 22:11). But what was their sin? He shifted to the fiery judgment on Sodom and Gomorrah due to their libertine practices (Jude 1:7; see Gen 19:24, Deu 29:23, Isa 13:19, Jer 50:40, Eze 16:49, Hos 11:8, Amos 4:11, Luke 17:29; 2 Pet 2:6). Did the angels partake in the lewd acts that condemned the two cities? The text implied such.
The author turned to the heretics. Because of their ecstatic visions ("dreams"), they encouraged libertine practices ("defile the flesh") and claimed expertise in spiritual matters ("despise church authorities") outside of apostolic revelation ("slander celestial beings" who were the conduit of revelation; Jude 1:8). How should believers respond? Here, the writer turned to a legend possibly connected with the apocryphal work, "The Assumption of Moses." The archangel Michael (see Dan 10:13, Dan 12:1, Zech 3:2; 2 Pet 2:11, Rev 12:7) didn't directly engage the devil over the body of Moses but simply prayed "May the Lord rebuke you" (see Zech 3:1-2). In the same way, the author implied, believers shouldn't engage the heretics directly but call upon God for protection.
b. Fate of the Heretics (1:10-16)
10 But these speak evil of whatever things they don't know. They are destroyed by these things that they understand naturally, like creatures without reason. 11 Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah's rebellion. 12 These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots; 13 wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness has been reserved forever. 14 About these also Enoch, the seventh from Adam, prophesied, saying, "Behold, the Lord came with ten thousands of his holy ones, 15 to execute judgment on all, and to convict all the ungodly of all their works of ungodliness which they have done in an ungodly way, and of all the hard things which ungodly sinners have spoken against him." (1 Enoch 1:9) 16 These are murmurers and complainers, walking after their lusts and their mouth speaks proud things showing respect of persons to gain advantage.
The author asserted the heretics were not only ignorant of spiritual matters, they espoused libertine teachings that were evil and destroyed the community through scandal. Since they wallowed in sexual excess, they acted like irrational animals (Jude 1:10; see 2 Pet 2:12). He warned them they would travel the path of great sinners, the "way of Cain" (who killed Abel in Gen 4:8; see 1 Jn 3:12) and the "error of Balaam" (ritual prostitution in Num 25:1-9) who were like those that died in the "rebellion of Korah" (Num 16:1-2, Num 16:28-35; Jude 1:11).
The author questioned the character of the heretics with a number of analogies. They were devious within the community ("hidden rocky reefs in your love feasts"), self-centered ("shepherds who...feed themselves"), vacuous ("clouds...carried along by the winds"), without real substance ("trees without fruit"), simply boisterous ("waves of the sea, foaming") and, ultimately, unable to lead ("wandering stars...in the black of the dark" referred to seafaring navigation at night by sailors who depended upon fixed stars; see Isa 57:20; Jude 1:11-12).
Then, the author shifted to a verse from the apocryphal Book of Enoch (Gen 5:18) for an ancient judgment over the heretics. He quoted a version of 1 Enoch 1:9 that scholars could not find in an extant manuscript. The writer either copied from a variant text or from an oral tradition. In either case, the prophecy promised the vengeance of the faithful on the "ungodly" for their evil acts (Jude 1:14-15). What were these acts? Gossip and backstabbing, promiscuity, outrageous teachings and grifting ("showing respect...to gain advantage"; Jude 1:16).
3. Step A2: Steer Clear of False Teachers (1:17-19)
17 But you, beloved, remember the words which have been spoken before by the apostles of our Lord Jesus Christ. 18 They said to you, "In the last time there will be mockers, walking after their own ungodly lusts." 19 These are those who cause divisions and are sensual, not having the Spirit.
The author claimed the previous generation of Christian leaders ("spoken by the apostles") foresaw the challenged of the heretics in two areas: critical cynicism and sexual excess (Jude 1:17-18). So, they lacked a clear hallmark of the early Church, life in the Spirit (Jude 1:19).
C. Final Exhortation and Farewell (1:20-25)
20 But you, beloved, keep building up yourselves on your most holy faith, praying in the Holy Spirit. 21 Keep yourselves in God's love, looking for the mercy of our Lord Jesus Christ to eternal life. 22 On some have compassion, making a distinction, 23 and some save, snatching them out of the fire with fear, hating even the clothing stained by the flesh.
Unlike the heretics, the author insisted true believers built up the community with charisms ("praying in the Spirit") and with a firm faith in the Second Coming ("looking for the mercy...to eternal life"; Jude 1:20-21). Then, he asked the faithful to reach out to the weak who wavered when presented with false teaching (Jude 1:22) and those who repented from their previous licentiousness (Jude 1:23).
24 Now to him who is able to keep them from stumbling, and to present you faultless before the presence of his glory in great joy, 25 to God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.
The author ended his letter with a series of sequential phrases. "Now to him" referred to Christ who kept the faithful from sin ("stumbling") in the present, who delivered them to the Second Coming ("presence of glory") and presented them to God. At this point, he concluded with a doxology (Jude 1:24-25).