The Epistle of Jude
Jud 11 Jude
Both Jude and James, who wrote the Epistle of James (James 1:1), were brothers of the Lord Jesus in the flesh (Matt. 13:55).
Jud 1a called Rom. 1:6; 1 Cor. 1:24; 1 Pet. 1:15
Jud 1b beloved Rom. 1:7; 1 Thes. 1:4
Jud 1c kept Jude 24; 1 Pet. 1:5; John 17:12, 15; 1 Thes. 5:23
Jud 12 by
Or, for. By points to the strength for and means of keeping; for points to the purpose for and object of keeping. All the believers have been given to the Lord by the Father (John 17:6). They are being kept for Him and by Him.
Jud 21a Mercy Matt. 9:13; Rom. 9:15-16, 18, 23; 2 Tim. 1:16
That mercy is mentioned instead of grace in the greeting may be due to the church’s degradation and apostasy (cf. vv. 21-22). See note 21 in 2 Tim. 1.
Jud 2b peace 1 Pet. 1:2; 2 Pet. 1:2; 2 John 3
Jud 31 common
General salvation, common to and held by all believers, like the common faith (Titus 1:4).
Jud 32a contend 1 Tim. 6:12
Lit., struggle.
Jud 33 faith
Not subjective faith as our believing but objective faith as our belief, referring to the things we believe in, the contents of the New Testament as our faith (Acts 6:7; 1 Tim. 1:19; 3:9; 4:1; 5:8; 6:10, 21; 2 Tim. 3:8; 4:7; Titus 1:13), in which we believe for our common salvation. This faith, not any doctrine, has been delivered once for all to the saints. For this faith we should earnestly contend (1 Tim. 6:12).
Jud 3b saints Rom. 1:7; 1 Cor. 1:2
Jud 41 For
Verses 4-19 closely parallel 2 Pet. 2. This indicates that this Epistle was written in the time of the church’s apostasy and degradation.
Jud 42a crept Gal. 2:4
Lit., gotten in by the side, or, slipped in by a side door (cf. secretly bring in in 2 Pet. 2:1, and note 2 there).
Jud 43 written
I.e., in the prophecies.
Jud 44 this
The judgment, unfolded in the succeeding verses, on the apostates’ creeping in unnoticed. Judgment here is condemnation for punishment; it refers to being condemned to be punished.
Jud 4b ungodly Jude 15, 18; 2 Pet. 2:5-6; 3:7
Jud 45 perverting
The evil of the heretical apostates was (1) their perverting of the grace of God into wantonness, into the abusing of freedom (cf. Gal. 5:13; 1 Pet. 2:16), and (2) their denying of the headship and lordship of the Lord. These two go together. Turning the grace of God into an abuse of freedom for the purpose of wantonness requires denying the Lord’s rule and authority.
Jud 4c grace 1 Pet. 1:10, 13; 2 Pet. 3:18; Acts 11:23; Heb. 12:15
Jud 46d licentiousness 2 Pet. 2:2, 7, 18
Or, wantonness; the same Greek word as for licentiousness in 1 Pet. 4:3 and 2 Pet. 2:2.
Jud 45e denying 2 Pet. 2:1
See note 45.
Jud 47 our
Or, the only Master and our Lord Jesus Christ.
Jud 5a remind 2 Pet. 1:12-13; 3:1
Jud 51 the
Some MSS read, Jesus.
Jud 52 afterward
Lit., secondly.
Jud 53c destroyed 1 Cor. 10:5-11; Heb. 3:16-18; Jude 11
See note 15, point 1, in 2 Pet. 2.
Jud 6a angels 2 Pet. 2:4
Jud 61 principality
The Greek word means beginning (of power), first place (of authority); hence, original dignity in a high position. The fallen angels did not keep their original dignity and position but abandoned their own dwelling place, which is in heaven, to come to earth at Noah’s time to commit fornication with the daughters of men (Gen. 6:2; 1 Pet. 3:19 and note 3).
Jud 62 own
I.e., heaven.
Jud 63 gloom
In the gloomy pits of Tartarus (2 Pet. 2:4).
Jud 64c judgment 2 Pet. 2:9; Rev. 20:12-13
Probably the final judgment of the great white throne (see note 44 in 2 Pet. 2).
Jud 7a Sodom 2 Pet. 2:6; Gen. 19:24
Jud 71 in
I.e., in the same manner as the fallen angels mentioned in the preceding verse. This proves that the angels in the preceding verse were the sons of God in Gen. 6:2, who, putting on human bodies, took humans as wives and committed fornication with different flesh, i.e., with human beings, who are different from angels. The males of Sodom, Gomorrah, and the surrounding cities indulged their lust with males (Rom. 1:27; Lev. 18:22), with flesh that was different from what God had ordained, according to the nature of His creation, for human marriage (Gen. 2:18-24). By committing fornication with different flesh in this way, they acted in the same manner as the angels in the preceding verse and, consequently, underwent the penalty of eternal fire.
Jud 7b different Rom. 1:27; Lev. 18:22-23
Jud 7c example cf. Num. 26:10
Jud 7d penalty 2 Thes. 1:9
Jud 81 these
The ungodly men spoken of in v. 4 were dreamers, bearing the name of Christian yet doing things as in dreams, such as perverting the grace of God into licentiousness to defile their flesh, and denying Jesus Christ as our only Master and Lord, despising His lordship and reviling the authorities in His heavenly government.
Jud 8a defile 2 Pet. 2:10, 20
Jud 82 lordship
See note 102 in 2 Pet. 2.
Jud 83 dignities
See note 104 in 2 Pet. 2.
Jud 91a Michael Dan. 10:13, 21; 12:1; Rev. 12:7
See note 111 in 2 Pet. 2.
Jud 9b archangel 1 Thes. 4:16
Jud 9c devil Matt. 4:1; Rev. 12:9
Jud 92 body
Moses’ body was buried by the Lord in a valley in the land of Moab, in a place known by no man (Deut. 34:6). It must have been done purposely in this manner by the Lord. When Moses and Elijah appeared with Christ on the mount of transfiguration (Matt. 17:3), Moses must have been manifested in his body, which had been kept by the Lord and resurrected. In view of this, probably, the devil attempted to do something to Moses’ body, and the archangel argued with him concerning this. The reference in 2 Pet. 2:11 is general, but this is a definite case, concerning the body of Moses.
Jud 93 did
See note 112 in 2 Pet. 2. This indicates that in the Lord’s heavenly government the devil, Satan, was even higher than the archangel Michael. God appointed him and set him so (Ezek. 28:14). In any case, Satan was under the Lord, so Michael said to him, “The Lord rebuke you.” Michael kept his position in the order of divine authority.
Jud 9d reviling 2 Pet. 2:11
Jud 101 these
Referring to the dreamers in v. 8.
Jud 102 know
Know denotes a deeper sensing of invisible things, and understand denotes a superficial realization of visible objects.
Jud 103 naturally
Or, instinctively. These dreamers revile what they do not know but should know; and what they understand they understand naturally, instinctively, without reason, like animals of instinct. They do not use reason to exercise man’s deeper and higher knowledge, which includes the consciousness of man’s conscience. What they practice is shallow and base instinctive understanding, like that of animals, which are without human reason. By behaving in this way, they are being corrupted, or destroyed.
Jud 104a animals 2 Pet. 2:12
Lit., living creatures (including men); indicating men who live like animals.
Jud 105 without
See note 122 in 2 Pet. 2.
Jud 106 in
Or, by.
Jud 107 corrupted
See note 15, point 3, in 2 Pet. 2.
Jud 11a Woe Matt. 23:13; Rev. 8:13; 12:12
Jud 111 way
The way of religiously serving God according to one’s own will, heretically rejecting the redemption by blood required and ordained by God, and according to the flesh envying God’s true people because of their faithful testimony to God (Gen. 4:2-8).
Jud 11b Cain 1 John 3:12
Jud 112 rushed
Lit., been poured out. I.e., gave themselves up to, rushed headlong into, ran riotously in.
Jud 113 error
The error of teaching wrong doctrine for reward, while knowing it to be contrary to the truth and against the people of God, and abusively using the influence of certain gifts to lead the people of God astray from the pure worship of the Lord to idolatrous worship (Num. 22:7, 21; 31:16; Rev. 2:14). Coveting for reward will cause the coveting ones to rush headlong into the error of Balaam.
Jud 11c Balaam 2 Pet. 2:15
Jud 114d perished 2 Pet. 3:6, 9
I.e., were destroyed (v. 5). See note 15, point 1, in 2 Pet. 2.
Jud 115 rebellion
Lit., contradiction, speaking against. This is rebellion against God’s deputy authority in His government and against His word spoken by His deputy (such as Moses). This brings in destruction (Num. 16:1-40).
Jud 121 hidden
The Greek word means a rock. It “may allude here to a sunken rock with the sea over it” (Darby); hence, hidden reefs. The Greek word for spots in 2 Pet. 2:13 is very similar to the word here for hidden reefs; hence, some translations render this word spots. Actually, these two words refer to two different things. The spots are defects on the surface of precious stones; the hidden reefs are at the bottom of the water. The early heretics were not only spots on the surface but also hidden reefs at the bottom, both of which were a damage to the believers in Christ.
Jud 122 love
Feasts of love motivated by God’s love (the higher love—1 John 4:10-11, 21). In early days the believers often ate together in love for fellowship and worship (Acts 2:46). This kind of feasting was joined to the Lord’s supper (1 Cor. 11:20-21, 33) and was called a love feast.
Jud 12a feasting 2 Pet. 2:13
Jud 123b shepherding Ezek. 34:2, 8, 10
The pleasure-seeking heretics (2 Pet. 2:13) pretended to be shepherds, but at the love feasts they fed only themselves, having no concern for others. Toward others, they were waterless clouds, having no life supply to render.
Jud 124c waterless Prov. 25:14
Cf. 2 Pet. 2:17 and note 1.
Jud 125 autumn
Autumn is a season for reaping fruit. The self-seeking apostates seemed to be fruit trees in season, but they had no fruit to satisfy others. They had died twice, not only outwardly, in appearance, as most trees do in autumn, but also inwardly, in nature. They were thoroughly dead; hence, it was right that they were uprooted.
Jud 12e without Matt. 21:19
Jud 12f rooted Matt. 15:13; cf. Luke 13:6-9
Jud 131 Wild
Shepherds, clouds, trees, and stars are positive figures in biblical metaphor, but hidden reefs, waves, and the sea are negative. These apostates were false shepherds, empty clouds, dead trees, and wandering stars; they were also hidden reefs and wild, raging waves of the sea, foaming out, without restraint, their own shames.
Jud 13a waves Isa. 57:20; James 1:6
Jud 13b shames Rom. 6:21; 2 Cor. 4:2
Jud 132 wandering
The metaphor of wandering stars indicates that the erratic teachers, the apostates, were not solidly fixed in the unchanging truths of the heavenly revelation but were wandering about among God’s starlike people (Dan. 12:3; Rev. 1:20). Their destiny is the gloom of darkness, which has been kept for them for eternity. The erratic apostates are wandering stars today, but they will be imprisoned in the gloom of darkness.
Jud 13c gloom 2 Pet. 2:17
Jud 14b prophesied 1 Pet. 1:10; 2 Pet. 1:19; 3:2
Jud 141c came cf. Deut. 33:2
This must be the manifestation of the Lord’s parousia (coming) as mentioned in 2 Thes. 2:8 and note 3, Matt. 24:27, 30, and Zech. 14:4-5.
Jud 142 with
Lit., in, or, among.
Jud 143 myriads
Probably including, as in Zech. 14:5, the saints (1 Thes. 3:13) and the angels (Matt. 16:27; 25:31; Mark 8:38).
Jud 151 judgment
The Lord’s coming is for the carrying out of God’s governmental judgment, which will deal with all the ungodly ones. See note 172, par. 2, in 1 Pet. 1.
Jud 15a ungodly Jude 4; 1 Tim. 1:9
Jud 16a murmurers Exo. 15:24; 17:3; Num. 16:11, 41; Psa. 106:25
Jud 16b lusts Jude 18; 1 Pet. 4:2; 2 Pet. 1:4; 2:10
Jud 16c great 2 Pet. 2:18
Jud 16d flattering cf. Psa. 5:9; 1 Thes. 2:5
Jud 161 persons
Lit., faces.
Jud 16e advantage 2 Pet. 2:3, 15
Jud 17a remember 2 Pet. 1:15; 3:2
Jud 17b apostles 2 Pet. 3:2; 1 Pet. 1:1
Jud 181a last 1 Pet. 1:5; 2 Tim. 3:1
See note 12 in 2 Tim. 3.
Jud 18b mockers 2 Pet. 3:3
Jud 18c lusts Jude 16; James 1:14-15; 4:1
Jud 18d ungodliness Jude 4, 15
Jud 19a divisions Rom. 16:17; 2:8; cf. 1 Cor. 11:19
Jud 191b soulish 1 Cor. 2:14
The adjective form of soul. “The psyche [soul] is the center of the personal being, the ‘I’ of each individual. It is in each man bound to the spirit, man’s higher part, and to the body, man’s lower part; drawn upwards by the one, downwards by the other. He who gives himself up to the lower appetites, is fleshly: he who by communion of his spirit with God’s Spirit is employed in the higher aims of his being, is spiritual. He who rests midway, thinking only of self and self’s interests, whether animal or intellectual, is the psychikos, the selfish man, the man in whom the spirit is sunk and degraded into subordination to the subordinate psyche [soul]” (Alford).
Jud 192 spirit
The human spirit, not the Spirit of God. The apostates are devoid of spirit. They “have not indeed ceased to have a spirit, as a part of their own tripartite nature [1 Thes. 5:23]: but they have ceased to possess it in any worthy sense: it is degraded beneath and under the power of the psyche [soul], the personal life, so as to have no real vitality of its own” (Alford). They do not care for their spirit or use it. They do not contact God by their spirit in communion with the Spirit of God; neither do they live and walk in their spirit. They have been drawn downward by their flesh and have become fleshy, so that they have lost the consciousness of their conscience (see note 122 in 2 Pet. 2) and have become like animals without reason (v. 10).
Jud 20a building Col. 2:7; 1 Thes. 5:11
Jud 201 upon
Or, in.
Jud 202 faith
Objective faith, referring to the precious things of the New Testament in which we believe for our salvation in Christ (see note 33). On the foundation of this holy faith, and in the sphere of it, by praying in the Holy Spirit, we build up ourselves. The truth of the faith in our apprehension and the Holy Spirit enjoyed through our prayer are necessary for our building up. Both the faith and the Spirit are holy.
Jud 20b Spirit Rom. 8:26; cf. Eph. 6:18
Jud 211 Keep
We should keep ourselves in the love of God by building up ourselves upon our holy faith and praying in the Holy Spirit (v. 20); thus we await and look for the mercy of our Lord that we may not only enjoy eternal life in this age but also inherit it for eternity (Matt. 19:29).
Jud 21a love John 15:10; Rom. 5:5; 8:39; 2 Cor. 13:14
Jud 21b awaiting 2 Pet. 3:12
Jud 213 Lord
The entire Blessed Trinity is employed and enjoyed by the believers in their praying in the Holy Spirit, keeping themselves in the love of God, and awaiting the mercy of our Lord unto eternal life.
Jud 214 unto
Referring to the inheritance and enjoyment of eternal life, the life of God, which is the goal of our spiritual seeking. Because we aim at this goal, we desire to be kept in the love of God and await the mercy of our Lord.
Jud 21c eternal John 3:15, 36; 1 Tim. 6:12, 19
Jud 221 on
Some MSS read, some convince, those who are wavering.
Jud 222 wavering
Or, disputing.
Jud 23a Save cf. James 5:20
Jud 231b snatching Zech. 3:2; Amos 4:11
This metaphor is probably adopted from Zech. 3:2.
Jud 232 fire
The fire of God’s holiness for His judgment (Matt. 3:10, 12; 5:22).
Jud 233 in
While we are having mercy on others, we should be in fear of the awful contagion of sin, hating even the things spotted by the lust of the flesh. On fear, see note 174 in 1 Pet. 1.
Jud 23c fear 1 Pet. 3:2, 15; Psa. 2:11
Jud 23e flesh Jude 8; 2 Pet. 2:10
Jud 241a But 1 Pet. 5:10
In this concluding praise the writer indicated clearly that although he had charged the believers to endeavor in the things mentioned in vv. 20-23, only God our Savior was able to guard them from stumbling and set them before His glory without blemish in exultation. To Him be glory…!
Jud 24b able Rom. 16:25
Jud 24c guard 1 Pet. 1:5; John 17:11-12, 15
Jud 24d stumbling 2 Pet. 1:10
Jud 242 glory
The glory of our great God and Savior, Jesus Christ, which will be manifested at His appearing (Titus 2:13; 1 Pet. 4:13) and in which He will come (Luke 9:26).
Jud 24e without 2 Pet. 3:14; Eph. 1:4; 5:27; Phil. 2:15; Rev. 14:5; cf. 1 Pet. 1:19
Jud 243 in
In the element of.
Jud 244f exultation 1 Pet. 1:6; 4:13
“The word signifies the exuberance of triumphant joy” (Alford).
Jud 25a only John 5:44; Rom. 16:27; 1 Tim. 1:17
Jud 251 God
The only God is our Savior, and the man Jesus Christ is our Lord. To such a Savior, through such a Lord, be glory, majesty, might, and authority throughout all ages.
Jud 25b Savior Luke 1:47; 1 Tim. 1:1; 2:3; Titus 2:13
Jud 252c glory Rom. 11:36; 1 Pet. 4:11
Glory is the expression in splendor; majesty, the greatness in honor; might, the strength in power; and authority, the power in ruling.
Jud 253 before
Before all time refers to eternity past; now, to the present age; and unto all eternity, to eternity future. Thus, this is from eternity past, through time, unto eternity future.