Faithful Steward Ministries and FSM Women's Outreach

JUDE 1

JUDE 1:3

CONTEXT

Introduction to Jude

Author

The author of this letter is Jude, the brother of James. Most likely these brothers are the same brothers listed in Matthew 13:55 and Mark 6:3 as Jesus’ half brothers (born to Joseph and Mary after Jesus’ birth). It was common in the history of the church to shorten the name of Judas to Jude, in the interest of changing one’s name from that of the great betrayer, Judas Iscariot. While these two brothers did not have faith in Jesus as Lord during His lifetime (John 7:5), they became leaders in the first-century Christian church, and each wrote a New Testament letter.

Purpose

This epistle is a passionate plea for the readers to contend for their faith. In light of a growing heresy in the church that understood grace as a license for immorality, Jude wrote to an unidentified group of Christ-followers to call them back to faith.

Occasion

We don’t know exactly when Jude was written, but many estimate around AD 65. The content of Jude and 2 Peter are closely related, and this has prompted discussion about which came first and which provided reference for the other.
While it had been Jude’s intent to write to this particular group of believers on the topic of salvation (verse 3), what prompted this letter was news of false teaching.

Themes

Truth and discernment are two key themes of this book. A believer’s security in God’s love opens and closes the letter, but the meat of the content pertains to the false teachers in the midst and the need for believers to stand firm in the truth.

Outline

Contending for the Faith 1–4

The Description of False Teachers 5–16

The Defense Against False Teachers 17–23

The Doxology 24–25

Mark Strauss, ed., Hebrews Thru Revelation, vol. 12, Layman’s Bible Commentary (Barbour Publishing, 2008), 149–152.

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v.3 – It hath been thought by some, (and I see no reason to disprove it,) that Jude, when he found his mind first directed to write to the Church, intended to have followed the same course as the other Apostles had done, Paul and James; and to have spoken of the common salvation. He had in view, to have dwelt principally upon those subjects which related to the Person, and glory, and offices, of the LORD JESUS CHRIST. But that he found his mind over-ruled by the HOLY GHOST, to state rather to the Church, the things which belonged to the latter-day apostacy; and, in bringing before them the striking difference between GOD’S chosen and reprobates, he might exhort them earnestly to contend for the faith once delivered unto the saints. Whether this conjecture be right or not, I will not determine; but very certain it is, that the whole burden of this blessed Epistle is directed to this one purpose, in drawing the line, between the faithful and the ungodly. For, from the end of this verse, to the end of the nineteenth verse, the Apostle only speaks of the mockers of the last times, who should walk after their own ungodly lusts, and whose characters were of old ordained to this condemnation, being separate from the LORD’S own people, sensual, and having not the SPIRIT. So that, if we take the Epistle into one view, after the exordium, from this verse to the end, the Apostle treats but of the two distinct classes of people; namely, the Reprobate, whose features of character he draws at large; and the LORD’S People, who are sanctified by GOD the FATHER, preserved in JESUS CHRIST, and called. To these latter, the Apostle, in a very blessed and affectionate manner addresseth himself, and closeth the Epistle, We will follow the Apostle through both. But, before we go further, I would beg the Reader to consider, with me, what a strength of argument is in this verse, for every child of GOD to regard, what Jude saith of this holy, and earnest contention, for the faith once delivered to the saints. What that faith is, the New Testament, in the inspired writings of the Evangelists and the Apostles, most plainly, and fully shew. The great and leading doctrines of the Gospel, in the everlasting love of the FATHER, SON, and HOLY GHOST, more or less, are in every page. The Person, glory, blood-shedding, and righteousness of the LORD JESUS CHRIST, with redemption only in his blood, and regeneration only by GOD the HOLY GHOST; these are the bottom, and foundation of all our mercies. To contend for these, and with earnestness, is to contend for the very life of our souls. An indifferency, or coldness to the open profession of these glorious truths in ourselves, or to the denial of them in others, is wounding the Redeemer, in the house of his friends. It is high treason to the Majesty of GOD. It is traiterously admitting the enemy into our citadel. I leave the Reader to his own thoughts, how far the present day is awfully marked with this character; when the general, yea, I had almost said, the universal plan of professors, is to coalesce, and not suffer mere points of doctrine, as they are called, to interrupt the common philanthrophy of the times. What the Apostle Jude would have said, had he lived to have seen it, may be easily gathered from his earnest exhortation in this verse! And what GOD the SPIRIT, the Almighty Minister in his Church, always watching over it, shall judge, cannot be difficult to conceive!

Robert Hawker, Poor Man’s New Testament Commentary: Philippians–Revelation, vol. 3 (Bellingham, WA: Logos Bible Software, 2013), 468–469.

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STUDY

FIGHT OF FAITH, 1 Tim. 6:12; 2 Tim. 4:7; Heb. 10:32; 11:34. See 2 Chr. 20:17.—Bible Text Book

James Swanson and Orville Nave, New Nave’s Topical Bible (Oak Harbor: Logos Research Systems, 1994).

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Why Do We Need to ‘Contend for the Faith’? –“Contending” for the faith is different than “defending” the faith. Defending the faith (1 Peter 3:15) comes from a Greek word that means “vindicate.”

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• The Good Fight of Faith (eBook) by Thomas Boston

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DEVOTIONAL

FIGHTING THE GOOD FIGHT

Grant, dearest Lord, that though we still live in this world, yet never, never may we forget our relationship to you. Though we are outcasts, yet we are Jesus’ outcasts.

Lord, be our hiding place, so that you are all we need, like “rivers of water in a dry place, and as the shadow of a great rock in a weary land.”

Oh for a word, a whisper of Jesus. I cannot live without it. I dare not let you go, unless you bless us. None of all the past enjoyments or experiences will do us any good, until you again shine in upon my soul. Come then, Lord Jesus! I fly to you as my God, my Savior, my portion, my all!

I see my daily, hourly, continual need of you. You are our hope and Savior! Keep me, Lord, near you, for without you I am nothing.

Precious Jesus, help me to see my clear part in you, from my union with you. And dear Lord, make me so strong in your strength, that during the whole period of my present warfare, I may be “terrible as an army with banners” to all who would oppose my way to you, and in you.

Yes, Lord! Let sin, and Satan, and the world, be united against me; yet do you put on me the whole armor of God, that I may “fight the good fight of faith, lay hold of eternal life, and be made more than conqueror through him who loves me.” Amen!

—Robert Hawker

Robert Hawker, “Fighting the Good Fight,” in Piercing Heaven: Prayers of the Puritans, ed. Robert Elmer (Bellingham, WA: Lexham Press, 2019), 44.