This introductory course is designed to provide key insights into the book of Jude by pulling together a number of key resources: overview videos from Fast Facts and The Bible Project, helpful contextual information from The ESV Study Bible, commentary recommendations from The Gospel Coalition, a single sermon that sums up the book from beginning to end by Mark Dever, and much more. By watching, listening to, and reading these resources, you’ll be better prepared to read, study, teach, or preach the book of Jude.

As its title implies, the book was written by Jude, brother of James and Jesus (cf. Matt. 13:55; Mark 6:3, where Gk. “Judas” is the same as “Jude” in Jude 1). There is little debate regarding the authenticity of the letter because of the strength of internal evidence (e.g., Jude 1). Some have claimed that an anonymous author wrote this using Jude’s name, but it is unlikely that any imposter would choose the name of such an insignificant figure for his writing. Also, such a pseudonymous work would have been rejected by the church (see Introduction to 1 Timothy course: Author & Date), and Jude has been accepted as canonical from earliest times.

Since Jude addresses a situation similar to that addressed by 2 Peter and exhibits a literary relationship (probably as a source) to 2 Peter, the two letters are commonly dated in fairly close proximity. (See Introduction to 2 Peter course: Author & Date.) Therefore, while external evidence is sparse, Jude is best dated in the mid-60s A.D.

Taken from the ESV® Study Bible (The Holy Bible, English Standard Version®), copyright ©2008 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. For more information on how to cite this material, see permissions information here.

The format is that of the NT epistle, with its loose divisions of salutation, body, and closing. But the central unit of the letter (Jude 5–16) falls decisively into the genre of a judgment oracle: it has an object of attack, a many-sided vehicle in which the attack is embodied, a discernible harsh tone, and an implied standard by which the attack is being conducted (“the faith that was once for all delivered to the saints,” Jude 3). The description of the apostates (Jude 8–16) uses the portrait technique in which, as one learns more and more about the apostates, one finally has a picture of their character and actions. The concentrated use of images and allusions (e.g., to Sodom and Gomorrah and the archangel Michael) lends a poetic quality to the letter.

The writer displays horror over the spectacle of apostasy and the false teachers who induce it. The only NT passage that surpasses Jude in these traits is Jesus’ denunciation of the religious leaders in Matthew 23. But the letter begins with the usual soothing notes of NT epistles, and in the last two verses it modulates into one of the most moving benedictions in the NT.

Taken from the ESV® Study Bible (The Holy Bible, English Standard Version®), copyright ©2008 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. For more information on how to cite this material, see permissions information here.

The church must contend for the one true faith once for all delivered to the saints (Jude 3), and people of faith must persevere to the end by resisting the false teachers and following the truth.

Jude warns against following those who have surreptitiously gained entry to the church and are perverting the one true faith with false teaching. Indeed, the letter warns against allowing the false teachers to continue to have influence. Jude calls the church to defend the truth aggressively against this infiltration. While the false teachers of Jude were profoundly libertine (morally unrestrained), it would be anachronistic to argue that they were Gnostic (an early heretical sect, or group of sects, influential from the 2nd century A.D. onward).

Jude accomplishes his purpose by interpreting the OT analogically, using the same principles of interpretation found in 2 Peter (and elsewhere in the NT). He also draws on Jewish apocalyptic traditions (he refers to 1 Enoch and the Testament of Moses) in building his case. Thus, as literature, Jude has a distinctively Jewish flavor.

Given the apparent Jewish perspective of the letter itself, the audience of Jude is frequently identified as Jewish, or as a mixture of Jewish and Gentile readers where the Gentiles are familiar with Jewish traditions. However, any identification of the audience is largely conjecture.

Since Christ has accomplished salvation, believers are to hold fast to him and reject false ways.

Taken from the ESV® Study Bible (The Holy Bible, English Standard Version®), copyright ©2008 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. For more information on how to cite this material, see permissions information here.

1. Initial Greeting (Jude 1–2)
2. Jude’s Appeal: Contend for the Faith (Jude 3–4)
   1. The urgency of the defense (Jude 3)
   2. Description of the false teachers and their teaching (Jude 4)
3. Immoral Character and Consequent Judgment of the False Teachers (Jude 5–16)
   1. Judgment reserved for the false teachers (Jude 5–7)
   2. Nature of the false teachers (Jude 8–13)
   3. Judgment on the false teachers revisited (Jude 14–16)
4. Concluding Exhortations (Jude 17–25)
   1. On the apostolic warnings (Jude 17–19)
   2. On the antidote to the false teachers (Jude 20–21)
   3. On showing mercy (Jude 22–23)
   4. Doxology of great joy (Jude 24–25)

Taken from the ESV® Study Bible (The Holy Bible, English Standard Version®), copyright ©2008 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. For more information on how to cite this material, see permissions information here.