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Introduction
to Jude
This summary of the book of Jude provides information about the
title, author(s), date of writing, chronology, theme, theology, outline, a
brief overview, and the chapters of the Book of Jude.
The author identifies himself as Jude (v. 1),
which is another form of the Hebrew name Judah (Greek "Judas"), a
common name among the Jews. Of those so named in the NT, the ones most likely
to be author of this letter are: (1) Judas the apostle (see Lk
6:16; Ac 1:1 and note) -- not Judas Iscariot -- and
(2) Judas the brother of the Lord (Mt 13:55; Mk
6:3). The latter is more likely. For example, the author does not
claim to be an apostle and even seems to separate himself from the apostles (v. 17). Furthermore, he describes himself as a "brother
of James" (v. 1). Ordinarily a person in Jude's
day would describe himself as someone's son rather than as someone's brother.
The reason for the exception here may have been James's prominence in the
church at Jerusalem (see Introduction to James: Author).
Although neither Jude nor James describes himself as a brother of
the Lord, others did not hesitate to speak of them in this way (see Mt 13:55; Jn 7:3-10; Ac
1:14; 1Co 9:5; Gal 1:19). Apparently they themselves did not
ask to be heard because of the special privilege they had as members of the
household of Joseph and Mary.
Possible references to the letter of Jude or quotations from it
are found at a very early date: e.g., in Clement of Rome (c. a.d. 96). Clement
of Alexandria (155-215), Tertullian (150-222) and Origen (185-253) accepted it;
it was included in the Muratorian Canon (c. 170) and was accepted by Athanasius
(298-373) and by the Council of Carthage (397). Eusebius (265-340) listed the
letter among the questioned books, though he recognized that many considered it
as from Jude.
According to Jerome and Didymus, some did not accept the letter as
canonical because of the manner in which it uses noncanonical literature (see
notes on vv. 9,14). But sound judgment has recognized that an inspired author
may legitimately make use of such literature -- whether for illustrative
purposes or for appropriation of historically reliable or otherwise acceptable
material -- and such use does not necessarily endorse that literature as
inspired. Under the influence of the Spirit, the church came to the conviction
that the authority of God stands behind the letter of Jude. The fact that the
letter was questioned and tested but nonetheless was finally accepted by the
churches indicates the strength of its claims to authenticity.
There is nothing in the letter that requires a date beyond the
lifetime of Jude the brother of the Lord. The error the author is combating,
like that in 2 Peter, is not the heretical teaching of the second century, but
that which could and did develop at an early date (cf. Ac 20:29-30; Ro
6:1; 1Co 5:1-11; 2Co 12:21; Gal 5:13; Eph 5:3-17; 1Th 4:6). (See also Introduction to 2 Peter:
Date.) There is, moreover, nothing in the letter that requires a date after the
time of the apostles, as some have argued. It may even be that Jude's readers
had heard some of the apostles speak (see vv. 17-18). Likewise, the use of the
word "faith" in the objective sense of the body of truth believed (v. 3) does not require a late dating of the letter. It was
used in such a sense as early as Gal 1:23.
The question of the relationship between Jude and 2 Peter has a
bearing on the date of Jude. If 2Pe 2 makes use of Jude -- a commonly accepted
view (see Introduction to 2 Peter: 2 Peter and Jude) -- then Jude is to be
dated prior to 2 Peter, probably c. a.d. 65. Otherwise, a date as late as c. 80
would be possible.
The description of those to whom Jude addressed his letter is very
general (see v. 1). It could apply to Jewish
Christians, Gentile Christians, or both. Their location is not indicated. It
should not be assumed that, since 2Pe
2 and Jude 4-18 appear to describe similar situations,
they were both written to the same people. The kind of heresy depicted in these
two passages was widespread (see Date).
Although Jude was very eager to write to his readers about
salvation, he felt that he must instead warn them about certain immoral men
circulating among them who were perverting the grace of God (see v. 4 and note). Apparently these false teachers were trying
to convince believers that being saved by grace gave them license to sin since
their sins would no longer be held against them. Jude thought it imperative
that his readers be on guard against such men and be prepared to oppose their
perverted teaching with the truth about God's saving grace.
It has generally been assumed that these false teachers were
Gnostics. Although this identification is no doubt correct, they must have been
forerunners of fully developed, second-century Gnosticism (see Introduction to
2 Peter: Date).
I.
Greetings (1-2)
A.
The Change of Subject (3)
III.
Warning against the False Teachers (5-16)
IV.
Exhortation to Believers (17-23)
──《New
International Version》
Introduction to Jude
This epistle is addressed to all believers in
the gospel. Its design appears to be to guard believers against the false
teachers who had begun to creep into the Christian church, and to scatter
dangerous tenets, by attempting to lower all Christianity into a merely nominal
belief and outward profession of the gospel. Having thus denied the obligations
of personal holiness, they taught their disciples to live in sinful courses, at
the same time flattering them with the hope of eternal life. The vile character
of these seducers is shown, and their sentence is denounced, and the epistle
concludes with warnings, admonitions, and counsels to believers.
── Matthew Henry《Concise Commentary on Jude》
Jude General Review
INTRODUCTION
1. In several passages throughout the New Testament, we find serious warnings about impending apostasy... a. Jesus warned that false prophets would arise, the love of many would grow cold, and only those who endure to the end would be saved - Mt 24:11-13 b. Paul foretold of many disciples being drawn away - Ac 20:29-30 c. Peter warned about the rise of false teachers, and how many would follow their destructive ways - 2 Pe 2:1-3 2. But by the time the epistles of John and Jude were written, the danger was no longer impending, it was very much in existence... a. Antichrists were present, and false prophets were in the world - 1 Jn 2:18; 4:1; 2 Jn 7 b. Jude was forced to change his original purpose to deal with the crisis - Ju 3-4 3. If the danger of apostasy was already present in the First Century A.D.... a. We should not be surprised that the dangers exists in the twentieth century! b. We would do well to pay close heed to those epistles written to tell us how to deal with it 4. That makes The Epistle Of Jude especially relevant, and with this lesson we begin a series of expository sermons based upon its contents 5. In verses 1-2, Jude begins his letter in typical fashion: a. He identifies himself... 1) As "a servant of Jesus Christ" and "brother of James" 2) It is considered very likely that James was the brother of the Lord who had become prominent in the church at Jerusalem Ga 1:16; 2:9 3) This would mean Jude was also a brother to the Lord Jesus - cf. also Mt 13:54-56 4) That Judas would describe himself as a servant of the Lord and not His brother is typical of the modesty shown by James as well - Ja 1:1 b. He then addresses his original readers... 1) No particular church or individuals are named 2) They are simply "those who are called, sanctified by God theFather, and preserved in Jesus Christ:"
3) For this reason, the epistle of Jude has been categorized as a catholic, or general, epistle (like James, 1st & 2nd Peter, and 1st John) c. He concludes his salutation with a three-fold benediction: "Mercy, peace, and love be multiplied to you" 6. Before we go any further, the manner in which Jude addressed his readers is worthy of careful notice... a. Jude's purpose is to warn of those "ungodly men" who have crept in b. That a warning is necessary suggests a danger that is real: being led away from the faith c. Yet Jude uses terms in his address that some would say teaches the impossibility of apostasy (especially the phrase: "preservedin Jesus Christ")
－－《Executable
Outlines》