JUDE
The Opening Statement
A. Jude is a frightening book about the recurrent danger of error, rebellion, and judgment. Believers must always be on guard. Their protection is (1) the Father’s call, love, and keeping power and (2) knowledge of the Scriptures, godly living, and mercy toward wounded fellow believers.
B. Yet, even amidst the warnings, the conclusion of Jude is one of the strongest prayers of the affirmation of the keeping power of God.
C. The relationship between Jude and 2nd Peter is uncertain as to:
1. which one was written first
2. why they are so similar yet different
3. how one describes a coming heresy and the other a present heresy
4. whether there was an early church document from which both authors drew ú5. whether any of the examples of rebellion involved believers
D. This book illustrates the theological balance between
1. the keeping power of God (verse 1..."Jude, a bond-servant of Jesus Christ, and brother of James, to those who are the called, beloved in God the Father, and kept for Jesus Christ..." and verse 24..."Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy..." (NASB))
2. believers keeping themselves (v. 21..."...keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life." (NASB)
B. Yet, even amidst the warnings, the conclusion of Jude is one of the strongest prayers of the affirmation of the keeping power of God.
C. The relationship between Jude and 2nd Peter is uncertain as to:
1. which one was written first
2. why they are so similar yet different
3. how one describes a coming heresy and the other a present heresy
4. whether there was an early church document from which both authors drew ú5. whether any of the examples of rebellion involved believers
D. This book illustrates the theological balance between
1. the keeping power of God (verse 1..."Jude, a bond-servant of Jesus Christ, and brother of James, to those who are the called, beloved in God the Father, and kept for Jesus Christ..." and verse 24..."Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy..." (NASB))
2. believers keeping themselves (v. 21..."...keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life." (NASB)
The Author
A. Jude (Hebrew, Judah, or Greek, Judas) characterizes himself by two designations
1. “a bond-servant of Jesus Christ” - This is not exactly the same as Paul’s usual designation, although they look the same in English. Paul always puts the noun “slave” first, followed by the GENITIVE descriptive phrase. However, the word order in Jude is the same as the word order in James (descriptive GENITIVE phrase first).
2. “a brother of James” - There are many persons in the New Testament named James (Jacob), but the name by itself, without any description, reminds one of James 1:1. James, the half-brother of Jesus, was the leader of the Jerusalem church during Paul’s missionary journeys (Acts 15).
B. The simple opening reflects someone who was well-known and active (1st Corinthians 9:3..."My defense to those who examine me is this..." (NASB)) in the early church, but about whom no information has survived. If someone writing at a later period wanted to write in the name of a famous person from the past (pseudography), Jude would not be a good candidate.
C. The ancient tradition that Jude was a Hebrew Christian and half-brother of Jesus (Matthew 13:55; Mark 6:3) rests on several assumptions
1. a family relationship to James (James 1:1..."James, a bond-servant of God and of the Lord Jesus Christ, to the twelve tribes who are dispersed abroad: Greetings." (NASB))
2. the extensive use of the Old Testament
3. the characteristic Hebrew literary use of threes
a. 3 Old Testament events of apostasy
b. 3 Old Testament characters
c. opening greeting
d. three verbs: “called,” “beloved,” “kept”
e. three prayer requests: “mercy,” “peace,” “love”
D. The Greek style and form of Jude is well-written Koine Greek. Jude must have had a cosmopolitan exposure (1st Corinthians 9:5..."Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?" (NASB)). As far as personality, he is much like James; he uses a no-nonsense, straight-forward approach to the mandate for godly living in this world of sin and rebellion.
1. “a bond-servant of Jesus Christ” - This is not exactly the same as Paul’s usual designation, although they look the same in English. Paul always puts the noun “slave” first, followed by the GENITIVE descriptive phrase. However, the word order in Jude is the same as the word order in James (descriptive GENITIVE phrase first).
2. “a brother of James” - There are many persons in the New Testament named James (Jacob), but the name by itself, without any description, reminds one of James 1:1. James, the half-brother of Jesus, was the leader of the Jerusalem church during Paul’s missionary journeys (Acts 15).
B. The simple opening reflects someone who was well-known and active (1st Corinthians 9:3..."My defense to those who examine me is this..." (NASB)) in the early church, but about whom no information has survived. If someone writing at a later period wanted to write in the name of a famous person from the past (pseudography), Jude would not be a good candidate.
C. The ancient tradition that Jude was a Hebrew Christian and half-brother of Jesus (Matthew 13:55; Mark 6:3) rests on several assumptions
1. a family relationship to James (James 1:1..."James, a bond-servant of God and of the Lord Jesus Christ, to the twelve tribes who are dispersed abroad: Greetings." (NASB))
2. the extensive use of the Old Testament
3. the characteristic Hebrew literary use of threes
a. 3 Old Testament events of apostasy
b. 3 Old Testament characters
c. opening greeting
d. three verbs: “called,” “beloved,” “kept”
e. three prayer requests: “mercy,” “peace,” “love”
D. The Greek style and form of Jude is well-written Koine Greek. Jude must have had a cosmopolitan exposure (1st Corinthians 9:5..."Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?" (NASB)). As far as personality, he is much like James; he uses a no-nonsense, straight-forward approach to the mandate for godly living in this world of sin and rebellion.
The Date
A. There is no certainty, only speculation.
B. Let us list some of the parameters
1. during Jude’s lifetime if he was the younger brother of James and half-brother of Jesus
2. the book of Jude’s literary relationship to 2nd Peter. Of the twenty-five verses in Jude, sixteen (vv. 3 – 18) have some association with 2nd Peter 2:1 – 18 **SEE BELOW**. If Peter is the author of 2nd Peter, then the date is close to his lifetime (he died in 64 A.D.). It is, however, uncertain who quotes who:
a. 2nd Peter quotes Jude
b. Jude quotes 2nd Peter.
C. The contents of the book imply a mid-first century date. Enough time had elapsed for heresy to develop. The physical presence of the Apostles had just passed (vv. 18 – 19). However, a uniform doctrine had not developed. Jude mentions the moral problems of the false teachers, but does not discuss the doctrinal errors. He uses Old Testament examples, not Jesus’ teachings (quotes or stories).
D. In Historical Ecclesiasticus III:1 9:1-20:6, Eusebius mentions a tradition
1. that Jude’s grandsons were taken to Rome to face Domitian on charges of treason;
2. that they were descendants of Jewish royalty; and ú3. that they were relatives of Jesus of Nazareth. Domitian reigned from 81 – 96 A.D.
E. A date from the 60's to the 80's is possible.
B. Let us list some of the parameters
1. during Jude’s lifetime if he was the younger brother of James and half-brother of Jesus
2. the book of Jude’s literary relationship to 2nd Peter. Of the twenty-five verses in Jude, sixteen (vv. 3 – 18) have some association with 2nd Peter 2:1 – 18 **SEE BELOW**. If Peter is the author of 2nd Peter, then the date is close to his lifetime (he died in 64 A.D.). It is, however, uncertain who quotes who:
a. 2nd Peter quotes Jude
b. Jude quotes 2nd Peter.
C. The contents of the book imply a mid-first century date. Enough time had elapsed for heresy to develop. The physical presence of the Apostles had just passed (vv. 18 – 19). However, a uniform doctrine had not developed. Jude mentions the moral problems of the false teachers, but does not discuss the doctrinal errors. He uses Old Testament examples, not Jesus’ teachings (quotes or stories).
D. In Historical Ecclesiasticus III:1 9:1-20:6, Eusebius mentions a tradition
1. that Jude’s grandsons were taken to Rome to face Domitian on charges of treason;
2. that they were descendants of Jewish royalty; and ú3. that they were relatives of Jesus of Nazareth. Domitian reigned from 81 – 96 A.D.
E. A date from the 60's to the 80's is possible.
Jude verses 3 thru 18"Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints. For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ. Now I desire to remind you, though you know all things once for all, that the Lord, after saving a people out of the land of Egypt, subsequently destroyed those who did not believe. And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day, just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire. Yet in the same way these men, also by dreaming, defile the flesh, and reject authority, and revile angelic majesties. But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, "The Lord rebuke you!" But these men revile the things which they do not understand; and the things which they know by instinct, like unreasoning animals, by these things they are destroyed. Woe to them! For they have gone the way of Cain, and for pay they have rushed headlong into the error of Balaam, and perished in the rebellion of Korah. These are the men who are hidden reefs in your love feasts when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted; wild waves of the sea, casting up their own shame like foam; wandering stars, for whom the black darkness has been reserved forever. {It was} also about these men {that} Enoch, {in} the seventh {generation} from Adam, prophesied, saying, "Behold, the Lord came with many thousands of His holy ones, to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds which they have done in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him." These are grumblers, finding fault, following after their {own} lusts; they speak arrogantly, flattering people for the sake of {gaining an} advantage. But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, that they were saying to you, "In the last time there will be mockers, following after their own ungodly lusts." (NASB)
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2 Peter 2:1 thru 18But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves. Many will follow their sensuality, and because of them the way of the truth will be maligned; and in {their} greed they will exploit you with false words; their judgment from long ago is not idle, and their destruction is not asleep. For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment; and did not spare the ancient world, but preserved Noah, a preacher of righteousness, with seven others, when He brought a flood upon the world of the ungodly; and {if} He condemned the cities of Sodom and Gomorrah to destruction by reducing {them} to ashes, having made them an example to those who would live ungodly {lives} thereafter; and {if} He rescued righteous Lot, oppressed by the sensual conduct of unprincipled men (for by what he saw and heard {that} righteous man, while living among them, felt {his} righteous soul tormented day after day by {their} lawless deeds), {then} the Lord knows how to rescue the godly from temptation, and to keep the unrighteous under punishment for the day of judgment, and especially those who indulge the flesh in {its} corrupt desires and despise authority. Daring, self-willed, they do not tremble when they revile angelic majesties, whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord. But these, like unreasoning animals, born as creatures of instinct to be captured and killed, reviling where they have no knowledge, will in the destruction of those creatures also be destroyed, suffering wrong as the wages of doing wrong. They count it a pleasure to revel in the daytime. They are stains and blemishes, reveling in their deceptions, as they carouse with you, having eyes full of adultery that never cease from sin, enticing unstable souls, having a heart trained in greed, accursed children; forsaking the right way, they have gone astray, having followed the way of Balaam, the {son} of Beor, who loved the wages of unrighteousness; but he received a rebuke for his own transgression, {for} a mute donkey, speaking with a voice of a man, restrained the madness of the prophet. These are springs without water and mists driven by a storm, for whom the black darkness has been reserved. For speaking out arrogant {words} of vanity they entice by fleshly desires, by sensuality, those who barely escape from the ones who live in error..." (NASB)
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The Recipients and Occasion
A. The early church was not theologically monolithic; even the Apostles emphasized different aspects of the gospel. As the Apostles began to die (or at least were too few and too far away to be consulted) and the 2nd Coming continued to be delayed, the early church faced the challenge of “standardizing” acceptable parameters for gospel teachings. The Old Testament, the words and stories of Jesus, and the preaching of the Apostles became the standards.
B. Jude was written in a day of flux and disruption of clear authority. The believers (whether a local church or geographical area is uncertain) were facing massive invasion of error through speculative theology / philosophy. What is known of the heresy:
1. the heretics were part of the church meetings (“love feasts” cf. v. 12..."These are the men who are hidden reefs in your love feasts when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted..." (NASB))
2. the heretics were immoral, manipulative teachers who were causing divisions among God’s people ( v. 19..."These are the ones who cause divisions, worldly-minded, devoid of the Spirit." (NASB))
3. the heretics seem to have used or discussed “angels” in their theology
4. the heretics seem to have emphasized “knowledge” (gnosis)
If one is familiar with the Greco-Roman world of the first and second centuries, these characteristics imply the philosophical / theological movement known as “Gnosticism.” It is surely true that the origins of these specific second century heretics were a common element of much near-eastern thought. Elements of the dualism so characteristic of Gnosticism is present in the Dead Sea Scrolls. Many of the New Testament books (Ephesians thru Colossians, the Pastorals, 1st and 2nd John) were written to combat a similar type of false teaching / teachers.
B. Jude was written in a day of flux and disruption of clear authority. The believers (whether a local church or geographical area is uncertain) were facing massive invasion of error through speculative theology / philosophy. What is known of the heresy:
1. the heretics were part of the church meetings (“love feasts” cf. v. 12..."These are the men who are hidden reefs in your love feasts when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted..." (NASB))
2. the heretics were immoral, manipulative teachers who were causing divisions among God’s people ( v. 19..."These are the ones who cause divisions, worldly-minded, devoid of the Spirit." (NASB))
3. the heretics seem to have used or discussed “angels” in their theology
4. the heretics seem to have emphasized “knowledge” (gnosis)
If one is familiar with the Greco-Roman world of the first and second centuries, these characteristics imply the philosophical / theological movement known as “Gnosticism.” It is surely true that the origins of these specific second century heretics were a common element of much near-eastern thought. Elements of the dualism so characteristic of Gnosticism is present in the Dead Sea Scrolls. Many of the New Testament books (Ephesians thru Colossians, the Pastorals, 1st and 2nd John) were written to combat a similar type of false teaching / teachers.
The Purpose
A. The author desired to write about their common salvation (v. 3).
B. The invasion of false teachings and teachers into the inner fellowship times of the church (v. 12) caused the author to address the burning issue of “the faith once and for all given to the church” (verse 3..."Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints." and verse 20..."But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit..." (NASB)). His goal was orthodoxy, but he approached the subject through godly living (orthopraxy), not doctrine (very similar to James 2:14 – 24...What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? If a brother or sister is without clothing and in need of daily food, and one of you says to them, "Go in peace, be warmed and be filled," and yet you do not give them what is necessary for {their} body, what use is that? Even so faith, if it has no works, is dead, {being} by itself. But someone may {well} say, "You have faith and I have works; show me your faith without the works, and I will show you my faith by my works." You believe that God is one. You do well; the demons also believe, and shudder. But are you willing to recognize, you foolish fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; and the Scripture was fulfilled which says, "AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS," and he was called the friend of God. You see that a man is justified by works and not by faith alone.). How people lived was a clear window into their theology." (NASB)
C. The author wants to encourage believers to
1. grow spiritually (v. 20)
2. be assured of salvation (vv. 21,24 – 25)
3. help the fallen (vv. 22 – 23)
B. The invasion of false teachings and teachers into the inner fellowship times of the church (v. 12) caused the author to address the burning issue of “the faith once and for all given to the church” (verse 3..."Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints." and verse 20..."But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit..." (NASB)). His goal was orthodoxy, but he approached the subject through godly living (orthopraxy), not doctrine (very similar to James 2:14 – 24...What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? If a brother or sister is without clothing and in need of daily food, and one of you says to them, "Go in peace, be warmed and be filled," and yet you do not give them what is necessary for {their} body, what use is that? Even so faith, if it has no works, is dead, {being} by itself. But someone may {well} say, "You have faith and I have works; show me your faith without the works, and I will show you my faith by my works." You believe that God is one. You do well; the demons also believe, and shudder. But are you willing to recognize, you foolish fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; and the Scripture was fulfilled which says, "AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS," and he was called the friend of God. You see that a man is justified by works and not by faith alone.). How people lived was a clear window into their theology." (NASB)
C. The author wants to encourage believers to
1. grow spiritually (v. 20)
2. be assured of salvation (vv. 21,24 – 25)
3. help the fallen (vv. 22 – 23)
The Canonization
A. This book was initially accepted (quote by Clement of Rome about 94 A.D.), then later disputed and finally fully accepted (Council of Nicaea, 325 A.D. and Carthage, 397 A.D. ).
B. Its major problem in acquiring canonical status was its quote of non-canonical books (1st Enoch and the Assumption of Moses). These books, especially 1st Enoch, circulated widely among the believers of the 1st Century and were theologically influential.
1. Why is this a problem? Does it imply that the non-canonical books are authoritative?
a. the Old Testament quotes non-inspired writing.
Number 21:14 – 15..."Therefore it is said in the Book of the Wars of the LORD, "Waheb in Suphah, And the wadis of the Arnon, And the slope of the wadis That extends to the site of Ar, And leans to the border of Moab." and verse 26 – 30..."For Heshbon was the city of Sihon, king of the Amorites, who had fought against the former king of Moab and had taken all his land out of his hand, as far as the Arnon. Therefore those who use proverbs say, "Come to Heshbon! Let it be built! So let the city of Sihon be established. "For a fire went forth from Heshbon, A flame from the town of Sihon; It devoured Ar of Moab, The dominant heights of the Arnon. "Woe to you, O Moab! You are ruined, O people of Chemosh! He has given his sons as fugitives, And his daughters into captivity, To an Amorite king, Sihon. "But we have cast them down, Heshbon is ruined as far as Dibon, Then we have laid waste even to Nophah, Which {reaches} to Medeba." (NASB)
Joshua 10:13..."So the sun stood still, and the moon stopped, Until the nation avenged themselves of their enemies. Is it not written in the book of Jashar? And the sun stopped in the middle of the sky and did not hasten to go {down} for about a whole day." (NASB)
2nd Samuel 1:18..."...and he told {them} to teach the sons of Judah {the song of} the bow; behold, it is written in the book of Jashar." (NASB)
1st Kings 11:41..."Now the rest of the acts of Solomon and whatever he did, and his wisdom, are they not written in the book of the acts of Solomon?" (NASB)
1st Kings 14:19..."Now the rest of the acts of Jeroboam, how he made war and how he reigned, behold, they are written in the Book of the Chronicles of the Kings of Israel." and verse 29..."Now the rest of the acts of Rehoboam and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah?" (NASB)
1st Kings 15:7..."Now the rest of the acts of Abijam and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? And there was war between Abijam and Jeroboam." and verse 23..."Now the rest of all the acts of Asa and all his might and all that he did and the cities which he built, are they not written in the Book of the Chronicles of the Kings of Judah? But in the time of his old age he was diseased in his feet." and verse 31..."Now the rest of the acts of Nadab and all that he did, are they not written in the Book of the Chronicles of the Kings of Israel?" (NASB)
b. Jesus used non-canonical sources (Matthew 23:35..."...so that upon you may fall {the guilt of} all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar." (NASB))
c. Stephen used non-canonical sources (Acts 7:4..."Then he left the land of the Chaldeans and settled in Haran. From there, after his father died, {God} had him move to this country in which you are now living." and verses 14 – 16..."Then Joseph sent {word} and invited Jacob his father and all his relatives to come to him, seventy-five persons {in all.} "And Jacob went down to Egypt and {there} he and our fathers died. "{From there} they were removed to Shechem and laid in the tomb which Abraham had purchased for a sum of money from the sons of Hamor in Shechem." (NASB))
e. Paul often used non-canonical sources...
the poet Aratus (Act 17:28..."...for in Him we live and move and exist, as even some of your own poets have said, 'For we also are His children.'" (NASB))
the poet Menander (1st Corinthians 15:33..."Do not be deceived: "Bad company corrupts good morals." (NASB))
the poet Epimenides or Euripes (Titus 1:12..."One of themselves, a prophet of their own, said, "Cretans are always liars, evil beasts, lazy gluttons." (NASB))
f. James used rabbinical tradition in James 5:17..."Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months." (NASB)
g. John used the mythology in Revelations 12:3..." Then another sign appeared in heaven: and behold, a great red dragon having seven heads and ten horns, and on his heads {were} seven diadems." (NASB)
2. Why did Jude use these non-canonical sources?
a. possibly they were freely used by the false teachers
b. possibly they were respected and read by the recipients
C. Support for Jude’s canonicity is supported by
1. quoted or alluded to by
a. Clement of Rome (94 – 97 A.D.)
b. Polycarp (110 – 150 A.D.)
c. Irenaeus (130 – 202 A.D.)
d. Tertullian (150 – 220 A.D.)
e. Athenagoras (177 A.D.)
f. Origen (185 – 254 A.D.)
2. named in
a. Clement of Alexandria (150 – 215 A.D.)
b. Cyril of Jerusalem (315 – 386 A.D.)
c. Jerome (340 – 420 A.D.)
d. Augustine (400 A.D.)
3. listed in the canonical lists of
a. Muratorian fragment (200 A.D.)
b. Barococcio (206 A.D.)
c. Athanasius (36 A.D.)
4. affirmed by Councils
a. Nicaea (325 A.D.)
b. Hippo (393 A.D.)
c. Carthage (397 and 419 A.D.)
5. present in the translations of
a. Old Latin (150 – 170 A.D.)
b. Syriac Revision, the Peshitta (5th Century A.D.)
D. The later church was unsure of Jude’s canonical (inspired) status. Eusebius listed it among the disputed books (Hist. Eccl. III:25). Both Chrysostom and Jerome mention Jude’s quoting from non-canonical sources as the reason it is disputed by some as canonical. It was rejected by the early Syrian church along with 2nd Peter, 2nd and 3rd John.
E. Just a word about 1st Enoch. It was originally written in Hebrew (but is now lost except for fragments in Aramaic among the Dead Sea Scrolls), translated into Greek (only fragments survive) and by 600 A.D. copied into Ethiopian (one copy survives). The book was written in the inter-biblical period, but was edited many times, as the Ethiopian copy shows. It was very influential in the early church; Tertullian quotes it as Scripture. It was cited in the Epistle of Barnabas (as Scripture) and by Irenaeus and Clement of Alexandria. It had lost favor in the early church by the 4th century. .
Rabbinic Midrash concerning Christ as a rock that followed the children of Israel during the wilderness wandering period (1st Corinthians 10:4..."...and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ." (NASB)). The names of Pharaoh’s magicians from Exodus 7:11,22; 8:7 (2nd Timothy 3:8..."Just as Jannes and Jambres opposed Moses, so these {men} also oppose the truth, men of depraved mind, rejected in regard to the faith." (NASB)) were taken from some Intertestamental Jewish writings (3) Greek writers.
B. Its major problem in acquiring canonical status was its quote of non-canonical books (1st Enoch and the Assumption of Moses). These books, especially 1st Enoch, circulated widely among the believers of the 1st Century and were theologically influential.
1. Why is this a problem? Does it imply that the non-canonical books are authoritative?
a. the Old Testament quotes non-inspired writing.
Number 21:14 – 15..."Therefore it is said in the Book of the Wars of the LORD, "Waheb in Suphah, And the wadis of the Arnon, And the slope of the wadis That extends to the site of Ar, And leans to the border of Moab." and verse 26 – 30..."For Heshbon was the city of Sihon, king of the Amorites, who had fought against the former king of Moab and had taken all his land out of his hand, as far as the Arnon. Therefore those who use proverbs say, "Come to Heshbon! Let it be built! So let the city of Sihon be established. "For a fire went forth from Heshbon, A flame from the town of Sihon; It devoured Ar of Moab, The dominant heights of the Arnon. "Woe to you, O Moab! You are ruined, O people of Chemosh! He has given his sons as fugitives, And his daughters into captivity, To an Amorite king, Sihon. "But we have cast them down, Heshbon is ruined as far as Dibon, Then we have laid waste even to Nophah, Which {reaches} to Medeba." (NASB)
Joshua 10:13..."So the sun stood still, and the moon stopped, Until the nation avenged themselves of their enemies. Is it not written in the book of Jashar? And the sun stopped in the middle of the sky and did not hasten to go {down} for about a whole day." (NASB)
2nd Samuel 1:18..."...and he told {them} to teach the sons of Judah {the song of} the bow; behold, it is written in the book of Jashar." (NASB)
1st Kings 11:41..."Now the rest of the acts of Solomon and whatever he did, and his wisdom, are they not written in the book of the acts of Solomon?" (NASB)
1st Kings 14:19..."Now the rest of the acts of Jeroboam, how he made war and how he reigned, behold, they are written in the Book of the Chronicles of the Kings of Israel." and verse 29..."Now the rest of the acts of Rehoboam and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah?" (NASB)
1st Kings 15:7..."Now the rest of the acts of Abijam and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? And there was war between Abijam and Jeroboam." and verse 23..."Now the rest of all the acts of Asa and all his might and all that he did and the cities which he built, are they not written in the Book of the Chronicles of the Kings of Judah? But in the time of his old age he was diseased in his feet." and verse 31..."Now the rest of the acts of Nadab and all that he did, are they not written in the Book of the Chronicles of the Kings of Israel?" (NASB)
b. Jesus used non-canonical sources (Matthew 23:35..."...so that upon you may fall {the guilt of} all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar." (NASB))
c. Stephen used non-canonical sources (Acts 7:4..."Then he left the land of the Chaldeans and settled in Haran. From there, after his father died, {God} had him move to this country in which you are now living." and verses 14 – 16..."Then Joseph sent {word} and invited Jacob his father and all his relatives to come to him, seventy-five persons {in all.} "And Jacob went down to Egypt and {there} he and our fathers died. "{From there} they were removed to Shechem and laid in the tomb which Abraham had purchased for a sum of money from the sons of Hamor in Shechem." (NASB))
e. Paul often used non-canonical sources...
the poet Aratus (Act 17:28..."...for in Him we live and move and exist, as even some of your own poets have said, 'For we also are His children.'" (NASB))
the poet Menander (1st Corinthians 15:33..."Do not be deceived: "Bad company corrupts good morals." (NASB))
the poet Epimenides or Euripes (Titus 1:12..."One of themselves, a prophet of their own, said, "Cretans are always liars, evil beasts, lazy gluttons." (NASB))
f. James used rabbinical tradition in James 5:17..."Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months." (NASB)
g. John used the mythology in Revelations 12:3..." Then another sign appeared in heaven: and behold, a great red dragon having seven heads and ten horns, and on his heads {were} seven diadems." (NASB)
2. Why did Jude use these non-canonical sources?
a. possibly they were freely used by the false teachers
b. possibly they were respected and read by the recipients
C. Support for Jude’s canonicity is supported by
1. quoted or alluded to by
a. Clement of Rome (94 – 97 A.D.)
b. Polycarp (110 – 150 A.D.)
c. Irenaeus (130 – 202 A.D.)
d. Tertullian (150 – 220 A.D.)
e. Athenagoras (177 A.D.)
f. Origen (185 – 254 A.D.)
2. named in
a. Clement of Alexandria (150 – 215 A.D.)
b. Cyril of Jerusalem (315 – 386 A.D.)
c. Jerome (340 – 420 A.D.)
d. Augustine (400 A.D.)
3. listed in the canonical lists of
a. Muratorian fragment (200 A.D.)
b. Barococcio (206 A.D.)
c. Athanasius (36 A.D.)
4. affirmed by Councils
a. Nicaea (325 A.D.)
b. Hippo (393 A.D.)
c. Carthage (397 and 419 A.D.)
5. present in the translations of
a. Old Latin (150 – 170 A.D.)
b. Syriac Revision, the Peshitta (5th Century A.D.)
D. The later church was unsure of Jude’s canonical (inspired) status. Eusebius listed it among the disputed books (Hist. Eccl. III:25). Both Chrysostom and Jerome mention Jude’s quoting from non-canonical sources as the reason it is disputed by some as canonical. It was rejected by the early Syrian church along with 2nd Peter, 2nd and 3rd John.
E. Just a word about 1st Enoch. It was originally written in Hebrew (but is now lost except for fragments in Aramaic among the Dead Sea Scrolls), translated into Greek (only fragments survive) and by 600 A.D. copied into Ethiopian (one copy survives). The book was written in the inter-biblical period, but was edited many times, as the Ethiopian copy shows. It was very influential in the early church; Tertullian quotes it as Scripture. It was cited in the Epistle of Barnabas (as Scripture) and by Irenaeus and Clement of Alexandria. It had lost favor in the early church by the 4th century. .
Rabbinic Midrash concerning Christ as a rock that followed the children of Israel during the wilderness wandering period (1st Corinthians 10:4..."...and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ." (NASB)). The names of Pharaoh’s magicians from Exodus 7:11,22; 8:7 (2nd Timothy 3:8..."Just as Jannes and Jambres opposed Moses, so these {men} also oppose the truth, men of depraved mind, rejected in regard to the faith." (NASB)) were taken from some Intertestamental Jewish writings (3) Greek writers.
Notes on Jude by Tim Headley
Jude
1-2...Mercy, peace, and love be __________ to you.
3-4...____ people have crept in among you, who deny that Jesus is God.
5-7...I remind you that the Lord has destroyed unbelievers: __________, ______, and _________.
8-13...The unbelievers among you are like ____________, clouds without _____, trees without _____, raging sea waves, and wandering stars.
14-15...Enoch prophesied that God would _____ them.
16-19...They are grumblers, complainers, lustful, flatterers, mockers, sensual persons, causing _________, not having the Spirit.
20-25...Keep the faith, have compassion on some, knowing that God can keep you from _________.
1-2...Mercy, peace, and love be __________ to you.
3-4...____ people have crept in among you, who deny that Jesus is God.
5-7...I remind you that the Lord has destroyed unbelievers: __________, ______, and _________.
8-13...The unbelievers among you are like ____________, clouds without _____, trees without _____, raging sea waves, and wandering stars.
14-15...Enoch prophesied that God would _____ them.
16-19...They are grumblers, complainers, lustful, flatterers, mockers, sensual persons, causing _________, not having the Spirit.
20-25...Keep the faith, have compassion on some, knowing that God can keep you from _________.
The Outline
I. Introduction vv. 1 – 2
II. The purpose of this epistle vv. 3 – 4
III. Warnings against false teachers vv. 5 – 16
A. Previous failures vv. 5 – 7
1. The example of certain Israelites v. 5
2. The example of certain angels v. 6
3. The example of certain pagans v. 7
B. Present failures vv. 8 – 16
1. The nature of the error vv. 8 – 9
2. The seriousness of the error vv. 10 – 13
3. The consequences of the error vv. 14 – 16
IV. Exhortation to the faithful vv. 17 – 23
A. The reminder to remember the apostles' warning vv. 17 – 19
B. The positive instruction of the readers vv. 20 – 23
V. Conclusion vv. 24 – 25
II. The purpose of this epistle vv. 3 – 4
III. Warnings against false teachers vv. 5 – 16
A. Previous failures vv. 5 – 7
1. The example of certain Israelites v. 5
2. The example of certain angels v. 6
3. The example of certain pagans v. 7
B. Present failures vv. 8 – 16
1. The nature of the error vv. 8 – 9
2. The seriousness of the error vv. 10 – 13
3. The consequences of the error vv. 14 – 16
IV. Exhortation to the faithful vv. 17 – 23
A. The reminder to remember the apostles' warning vv. 17 – 19
B. The positive instruction of the readers vv. 20 – 23
V. Conclusion vv. 24 – 25
Map Locations to Plot
1. Egypt, v. 5..."Now I desire to remind you, though you know all things once for all, that the Lord, after saving a people out of the land of Egypt, subsequently destroyed those who did not believe." (NASB)
2. Sodom and Gomorrah, v. 7..."...just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire." (NASB)
2. Sodom and Gomorrah, v. 7..."...just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire." (NASB)