EXHORTATION (17-23)
In this section vv. 17-23 Jude issues a series of exhortations to his readers. They are, in fact, positive commands. The three main ones are: remember, keep and show mercy.
REMEMBER
17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;
18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.
19 These be they who separate themselves, sensual, having not the Spirit.
(17) Jude switches his focus from the false teachers who have wormed their way into the church to his readers who are genuine Christians. He says: ‘But [you] beloved.’ Both the ‘but’ and the ‘you’ are highly significant. With these words Jude draws a contrast between the earlier ‘these’ (referring to the intruders) and the ‘you’ (referring to the recipients of Jude’s’ letter). The latter are not just casual acquaintances – they are the ‘beloved’ – dear to Jude because they too have received the Lord Jesus Christ. He does not want them to be confused, dismayed or influenced by the teaching and behaviour of the intruders but instead recall the predictions by the apostles that such people would infiltrate the church.
The apostolic predictions are called ‘utterances,’ i.e. words spoken with a voice, therefore meaning: statement, teaching or message.
‘Before’ – to declare before, foretell, speak beforehand. This could mean either words spoken previously or words spoken openly and plainly. The Christians are to recall not only the words themselves but they are also to remember who spoke them. They are to look to the apostles, not to the apostates. They are to look to the men who delivered the faith, not to ones who have ditched it.
‘the apostles of our Lord Jesus Christ’ – ‘apostles’ is probably used here in the narrower sense of the eleven disciples of Jesus (Acts 1:2) plus the apostle Paul (Rom 11:13) but could also mean ‘apostle’ in the more general sense of messenger/missionary (Rom 16:17; 2 Cor 8:23; Phil 2:25). ‘Of the Lord Jesus Christ’ emphasises the authority of their message.
‘How that they told you’ – Jude does not claim to be an apostle (in the more general sense) but since he says ‘they told you’ rather than ‘they told us’ that leaves open the possibility that Christians he addresses regard him as such.
‘the last time’ – an indefinite period that probably refers to the whole Christian era.
Someone has said that an apostate is a person who first of all receives the faith, then rejects the faith, ridicules the faith and tries to replace the faith. What did the apostles say about the presence of apostates in the church?
PAUL
For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Acts 20:29-30
For there must be also heresies among you, that they which are approved may be made manifest among you. 1 Corinthians 11:19
This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God; Having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, Ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. 2 Timothy 3:1-9
For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. 2 Timothy 4:3-4
JOHN
Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. 1 John 2:18-19
For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7
PETER
Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 2 Peter 3:3
(18-19) Jude then refers to the mockery, the morals and marks of apostates who will arise during the ‘last time. ‘
The mockery of the apostates.
These men are characterised by mocking. The word ‘mockers’ occurs also in 2 Pet 3:3 where the KJV translates it as ‘scoffers.’ People like this jeer and sneer at the deity of Christ. They have no respect for Jesus Christ and his sacrificial death on the cross at Calvary. They belittle the Bible and those who believe what it says. They rebel against and reject the truth.
The morals of the apostates.
They ‘walk after (follow) their ungodly lusts (desires).’ Lit. ‘walking after their own desires of ungodlinesses (plural).’ People like this have no interest in holiness or upright living. They are only interested in satisfying their own wicked cravings. They happily promote and flaunt sinful activities with no regard for the consequences. Thus the lifestyle of the false teachers was one of immorality. Jude has already alluded to this in v.4 ‘turning the grace of our God into lasciviousness,’ v.8 ‘likewise these dreamers defile the flesh,’ v.10 ‘they corrupt themselves,’ v.13 ‘foaming out their own shame’ and v.16 ‘walking after their own lusts.’
The marks of the apostates.
Jude identifies three marks of the apostates:
- They separate themselves. The idea here is that as separatists they cause division among the Christians. They create splits in the church. The apostle Paul warned the elders in Ephesus that apostates would ‘draw away disciples’ after themselves (Acts 20:30). It could be said also that by departing from the faith ‘once delivered unto the saints’ (Jude 3) apostates separate themselves from biblical Christianity. There is, of course, biblical separation in a good sense (2 Cor 6:17), but that is not what is in view here.
- They are sensual i.e. soulish or natural. They live life subject to appetites and passions.
- They do not have the Spirit. They are not saved and indwelt by the Holy Spirit (Rom 8:9-11; 1 Jn 4:13).
KEEP
20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,
21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.
(20-21) ‘But you’ – like v.17 these are the recipients of Jude’s letter in contrast to the apostates he has just described. Now, for the third and last time, Jude addresses the recipients as ‘beloved.’ This he does in vv. 3, 17, and 20; in every case following it with an exhortation (contend, remember, build up). So that they might avoid apostasy themselves Jude exhorts them regarding their living (v.20), their loving (v21a) and their looking (v.21b).
These verses contain a main command ‘keep yourselves’ but there are four key ideas worth noticing: Building, Praying, Keeping, Looking.
BUILDING – ‘building up yourselves’ – epoikodoméō – to build up, build upon, viz. to complete the structure of which the foundation has already been laid. This word for ‘build’ is used in the passage about building in view of the day of judgement in 1 Cor 3:10-15 (cf. Mt 7:24; Col 2:7). The believers are to assume personal responsibility to keep building themselves up on their most holy faith. ‘Faith’ here is objective not subjective; it is not personal but the apostolic teaching (see also v.3) – the body of Christian doctrine contained in the Bible.
PRAYING – ‘praying in the Holy Ghost’ In contrast to the apostates who are ‘devoid of the Spirit’ the believers have the indwelling Holy Spirit . They can build themselves up in the faith by praying and are privileged to have the help of the Holy Spirit in performing this duty.
The preposition en can mean ‘by’ as well as ‘in;’ the following are two interesting passages where en signifies ‘by’ (bold letters mine):
But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. Matthew 5:34-36
By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, By the word of truth, by the power of God…. 2 Corinthians 6:6-7
Jude urges the believers to cultivate the ongoing habit of praying with the assistance and guidance of the Holy Ghost (Rom 8:26; Eph 6:18).
KEEPING – ‘keep yourselves in the love of God’ – Some view ‘the love of God’ as objective (i.e. ‘keep yourselves in your love for God’) others as subjective (i.e. ‘keep yourselves in God’s love for you’). JND Kelly (1969, p. 287) suspects that “the genitive may be… a ‘comprehensive’ one, including both.”
‘Keep’ (tēréō) means to attend to carefully, preserve, take care of, guard. Jude is exhorting these Christians to keep themselves safe in the love of God. In Jude’s epistle the word tēréō occurs in v.1, twice in v.6, in v.13 and here in v. 21.
LOOKING – The fourth duty that Jude urges upon the believers is that of ‘looking for the mercy of our Lord Jesus Christ unto eternal life.’
‘looking for’ (prosdéchomai) has the meanings: – to receive to one’s self, to admit, welcome, to accept (not reject) a thing offered, to expect, look for, wait for. The apostle Paul, writing to Titus, used the same word ‘looking for’ (prosdéchomai) about the Second Coming: ‘Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.’ Titus 2:13
‘mercy’ is compassion, clemency, active pity and in the Bible often refers to God’s gracious disposition to help us in our distresses. Here it most likely refers to the Second Coming of Christ/Day of Judgement; a time to look forward to with vigilance and patience; a time when all sin, sorrow and temptations will be removed.
The mercy of the Lord Jesus Christ leads to, or results in, eternal life, which is the blessed state of the saved in heaven (Jn 3:15). It is eternal because it will be enjoyed forever without interruption or intermission. It is the mercy ‘of our Lord Jesus Christ’ because he will be the judge on that day: ‘Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.’ 2 Timothy 4:8
SHOW MERCY
22 And of some have compassion, making a difference:
23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.
(22-23) Jude quite abruptly turns from exhorting the recipients of his letter regarding their attitude towards false teachers to advising how they ought to respond to believers who have fallen under their sway.
There are some uncertainties and complications involving textual variations in the manuscripts (for an explanation see JND Kelly (1969. p. 288). The result is two rival texts; one with two clauses and one with three clauses. The New International Version, for example, supports the three-clause reading. This view that the passage speaks of three types of individual fits well with Jude’s fondness for groups of three.
22 Be merciful to those who doubt; 23 save others by snatching them from the fire; to others show mercy, mixed with fear—hating even the clothing stained by corrupted flesh. Jude 1:22-23 NIV
Vinson, Wilson and Mills (2010, pp. 395-396) give the following explanation: ‘If we are to understand three groups, Jude’s advice becomes progressively more drastic: (1) those who have not made up their minds—they must be convinced by argument; (2) those who are already involved with the false teachers—spare no effort in trying to rescue these (save others by snatching them out of the fire, v. 23); (3) those who have strayed so far they are only to be pitied—these must be feared by the faithful so as to avoid contamination.’
The two-clause reading sees two groups of delinquents in these verses: ‘some’ and ‘others’.
SOME
People in this first category are to be dealt with compassionately (shown mercy). This involves gently showing them the error of their ways and convincing them of their sin. This is similar to restoring a brother overtaken in a fault ‘in the spirit of meekness’ (Gal 6:1). The apostle Paul gave Timothy similar advice: ‘In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;’ 2 Timothy 2:25
‘Making a difference’ – diakrínō can mean to separate, make a distinction, discriminate, to be at variance with one’s self, take issue with one’s self, hesitate, doubt, waver. In v.22 therefore the NIV (‘those who doubt’) takes takes the meaning as contending with oneself, therefore hesitating or wavering.
Such people are hesitant about straying from the truth and might possibly be convinced by argument. There is also a suggestion in the word, however, that Jude’s recipients are to be discriminating with regard to offenders. They must be able to discern between them; realising which ones need to be treated gently and which more severely.
OTHERS
‘And (or ‘but’) others’ – ‘Others’ refers to a second group of people who are not like the ‘some’ in v.22 who have not made up their minds. The ‘others’ are already involved with the false teachers and are more obstinate. They have knowingly fallen into sin and therefore require a tougher approach. However, they to are to be shown mercy, but ‘with fear’.
These others are to be saved ‘with fear, pulling them out of the fire’. Usually saving is attributed to God (1 Tim 4:10) or Jesus Christ (Mt 1:21; Lk 2:11; Acts 4:12) but sometimes, in the sense of deliver, preserve from harm, it is attributed to human beings (1 Cor 7:16; 1 Tim 4:16; Jam 5:20). The apostle Paul said in 1 Cor 9:22: ‘I am made all things to all men, that I might by all means save some.’ Jude is telling the believers that they can be instrumental in saving others from spiritual enemies and they are to do this ‘with fear.’
‘With fear’ is usually taken to indicate with caution and watchfulness lest the believer be infected (fall into the same sin) as the offenders. They must be careful not to get burned while ‘pulling them out of the fire.’ ‘Pull’ (harpázō) is a strong word with connotations of violence. It means ‘to yank back with force’, seize, snatch away, rob. It is the word translated ‘caught up’ 1 Thess 4:17 and ‘take by force’ in Mt 11:12. An alternative interpretation of ‘save with fear’ is that it means a firm approach to those who have already followed the false teachers. They are to be terrified by strong reproof (Isa 58:1) and made afraid to continue in their sin. This would involve concern for sinning believers resulting in reproof (Heb 12:15) and the exercise of church discipline if necessary.
‘Snatching out of the fire’ conveys ideas such as pity, speed, carefulness, danger and full concentration. Although the expression is used in Amos 4:11 it seems that Jude is drawing his imagery from Zechariah 3:1-5. He has already used the expression ‘the Lord rebuke thee’ (Jude 9; Zech 3:2) and now mentions ‘pulling out of the fire’ (Jude 23; Zech 3:2) and dirty garment[s] (Jude 23; Zech 3:3-4).
‘hating even the garment spotted by the flesh’ – the idea of stained clothing conveys the thought that these people are morally evil. The soiled chitṓn (an inner garment worn next to the skin) suggests that they are in a permanent state of defilement and that it would better not to associate with them. To do so would put one at risk of being ensnared in the same sin as the offenders, something a true believer would wish to avoid (2 Tim 2:21; James 1:27)
DOXOLOGY (24-25)
24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,
25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.
Jude does not close his letter with greetings to individual believers but instead ends with a doxology – an expression of praise to the Lord. The praiseworthy characteristics Jude identifies are the ability and the unity of God our Saviour.
HIS ABILITY
Jude began by telling the believers that they are ‘preserved in Jesus Christ’ (v.1) and now ends with a similar assurance: he ‘is able to keep you from falling.’
‘he is able’ (dúnamai) – to have power
‘keep’ (phulássō) – to guard, keep safely, preserve
‘from falling’ – (aptaístous) – only used here – means ‘without stumbling’, therefore ‘blameless’
‘present’ (hístēmi) – to place, cause to stand
‘faultless’ (ámōmos) – without blemish, spotless
Jude tells his readers that God is able to preserve them from falling into moral failure, spiritual ruin or apostasy. He assures them that God’s grace empowers believers to remain steadfast despite the influence of the false teachers mentioned earlier in the letter. Not only that but in a future day (1 Jn 3:2) the Lord will place them in his glorious presence – a) negatively -‘faultless’ and b) positively – ‘with exuberant joy.’
Here are some things that the New Testament tells us about God’s ability -‘he is able.’
His saving ability – Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:25
His surprising ability – Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, Ephesians 3:20
His sympathising ability – For in that he himself hath suffered being tempted, he is able to succour them that are tempted. Hebrews 2:18
His satisfying ability – And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: 2 Corinthians 9:8
His securing ability – For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. 2 Timothy 1:12
His subduing ability – Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Philippians 3:21
His sustaining ability – Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, Jude 24
HIS UNITY
In a pluralistic and polytheistic world where many gods were worshipped and where even the Roman emperor was titled ‘god and saviour’ Jude assures them that there is only one God; he is not only their judge (v.21) but their saviour.
Finally Jude elaborates on attributes of God that describe his greatness and mentions:
- Glory – refers to his inherent splendour and worth.
- Majesty – denotes his supreme greatness and magnificence.
- Dominion – emphasises his rule and kingship. It is translated strength in Lk 1:51. He has the power to do whatever he wills.
- Power – his control or authority. He is sovereign and has the liberty to do whatever he wills.
The duration of this praise is said to be now and forever and then the doxology ends with a word of affirmation. ‘Amen’ means ‘so be it,’ expressing agreement and confidence in God’s eternal attributes and abilities.
We too should recognise God’s wisdom, glory and majesty, dominion and power, and be thankful for his grace to us in salvation, in preservation and in our future presentation.
SUMMATION
This short but powerful epistle warns believers against false teachers who have infiltrated the church and urges them to contend for the faith. Jude lists some examples of God’s historical judgment upon people who have rebelled against him in the past and assures the believers that the intruders will likewise be judged. Jude encourages his readers to build themselves up on their most holy faith, pray in the Holy Spirit, keep themselves in God’s love and wait for the mercy of Jesus Christ that leads to eternal life. He advises them how to treat people who have come under the sway of the false teachers and closes his letter with a doxology that declares God’s greatness and his ability to preserve believers and present them blameless in his presence.
The Epistle Of Jude – Verses 1 and 2 – Introduction
Jude 3-11: Historical Judgments
Unmasking False Teachers in Jude 12-16: Key Metaphors Explained
BIBLIOGRAPHY
BOOKS
Barker, M. (2005). The Lost Prophet: the Book of Enoch and its Influence on Christianity. Sheffield Phoenix Press
Bauckham, R. (2015). Jude and the Relatives of Jesus in the Early Church. Bloomsbury Publishing
Charles, R. H. (2013). Book of Enoch. SPCK Publishing, London
Chester, A. and Martin, R. P. (1994). New Testament Theology: the Theology of James, Peter, and Jude. Cambridge University Press
Currie, B, (2023). Meditations on the Single-Chapter Books of the Bible (Obadiah, Philemon, 2John, 3John, Jude). Assembly Testimony, Northern Ireland
Davids, P. H. and Kostenberger, A.J. (2014). A Theology of James, Peter, and Jude: Living in the Light of the Coming King. Zondervan, Grand Rapids
Garrett, E. S. (2020). Jude: A Verse-By-Verse Commentary. Superior Word
Green, G. (2008). Jude and 2 Peter (Baker Exegetical Commentary on the New Testament). Baker Academic
Green, M. (1987). The Second Epistle of Peter, and the Epistle of Jude: an Introduction and Commentary. Inter-Varsity Press, Leicester, England
Heiser, M. (2020). A Companion to the Book of Enoch: A Reader’s Commentary, Vol I: The Book of the Watchers (1 Enoch 1-36). Defender Publishing, Crane, Missouri
Jenkyn, W. (1865). An Exposition upon the Epistle of Jude Delivered in Christ Church. James Nichol, Edinburgh
Knight, J. (1995). 2 Peter and Jude: 18 (New Testament Guides), Sheffield Academic Press
Landon, C. (1996). A Text-Critical Study of the Epistle of Jude. Sheffield Academic Press.
Norman, J. (1982). A Commentary on the Epistles of Peter and Jude. Adam & Charles Black, London
Reed, Y. A. (2010). Fallen Angels and the History of Judaism and Christianity : the Reception of Enochic Literature. Cambridge Univ. Press.
Samra, J. G. (2016). James, 1 & 2 Peter, and Jude. Baker Books, Grand Rapids, Michigan
Schreiner, T. R. (2003). 1, 2 Peter, Jude. Broadman & Holman, Nashville, Tenn.
Vinson, R. B., Wilson, R. F. and Mills, W. E. (2010). 1 & 2 Peter; Jude. Smyth & Helwys Pub, Macon, Ga
Walker, D. H. (2013). The General Epistles of John & Jude (The Learners Greek New Testament Series). David Harris Walker Pub.
JOURNAL ARTICLES
Bartholomä, P. F. (2008) “Did Jesus Save the People out of Egypt? A Re-Examination of a Textual Problem in Jude 5.” Novum Testamentum, vol. 50, no. 2, pp. 143–58.
Eybers, I. H. (1975). “Aspects of the Background of the Letter of Jude.” Neotestamentica, vol. 9, pp. 113–23.
Grace II, W. M. and Williams, J. (2015) “Jude.” Southwestern Journal of Theology, Vol. 58, No.1, pp.1-156
Jacobus, M. W. (1896). “The Letters of Peter and Jude.” The Biblical World, vol. 7, no. 4, pp. 280–89.
Joubert, S. J. (1990). “Language, Ideology and the Social Context of the Letter of Jude.” Neotestamentica, vol. 24, no. 2, pp. 335–49.
Lockett, D. (2015). “Objects of Mercy in Jude: The Prophetic Background of Jude 22-23.” CBQ, vol. 77, no. 2, pp. 322–36
Mathews, M. D. (2010). “The Literary Relationship of 2 Peter and Jude: Does the Synoptic Tradition Resolve this Synoptic Problem?” Neotestamentica, vol. 44, no. 1, pp. 47–66.
Mayor, J. B. (1905). “The Epistle of St. Jude and the Marcosian Heresy.” The Journal of Theological Studies, vol. 6, no. 24, pp. 569–77.
Robinson, A., Llewelyn, S. and Wassell, B. (2018). “Showing Mercy to the Ungodly and the Inversion of Invective in Jude.” New Testament Studies, 64(2), pp.194–212.
DIGITAL
Letter of Jude Word List https://vocab.perseus.org/word-list/urn:cts:greekLit:tlg0031.tlg026.perseus-grc2/?o=-1&page=all
Written Exposition 