Jude

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Genre

Jude is a short, negative letter written to a “Jewish-Christian community in a Gentile society” (Moo, 1996, p. 28). Douglass J. Moo, in his NIV Application Commentary entitled 2 Peter, Jude, states that Jude fits the expectations of an ancient letter beginning “with an identification of the sender, an identification of the recipient, and a greeting” (p. 221). Moo continues, stating that “Jude follows this convention, but expands and modifies each part” (p. 221). Moo states that “Jude writes not as a private individual but as a representative of Jesus Christ, and his readers are people who belong to Jesus Christ” (p. 221). Moo remarks that Jude says, “a great deal about the dangerous and damnable practices and teachings of certain false teachers” (p. 15). Moo continues that “Jude makes clear, he was hoping to write an uplifting, positive letter about “the salvation we share” (p. 15). The issue that Jude is addressing “is an outbreak of false teaching that saw in the free forgiveness of the gospel a golden opportunity to indulge their own selfish and sinful desires” (p. 20). Moo continues, “Jude warn[s] us about any tendency to treat sin lightly, to suppose that an immoral lifestyle can be pursued without any penalty” (p. 21). 

Co-Text

Development of Important Words/Motifs:

• Beloved. The author addresses his audience as “beloved.” 

Context

Socio-Historical Setting:

This passage is communicated towards the middle of the first century during a time when persecution on Christians was starting to become more prevalent. Enough time had passed since the beginning of the early church to allow for false teaching to become a significant threat to the salvation of God’s people.

The author is addressing “those who are called, who are beloved in God the Father and kept for Jesus Christ.” More specifically, it is probable, according to Moo, that Jude was addressing “a Jewish-Christian community in a Gentile society” (p. 28).

Understanding the characteristics of ancient letter writing helps to make sense out of this passage. Understanding the salutation of a typical ancient letter and the differences found in this passage tell much about the author and his relationship to his audience. Also understanding how other spiritual leaders addressed their letters continues to shed additional light upon this specific letter.

The knowledge of this setting influences the reading of this text by setting the tone between the author and his audience.

While this is a short letter, there are not many assumptions that need to be made to make sense of this passage. There is no information given about the location of this church.

The Interface of Contexts:

Within the world this passaged addressed, there was influence in the Church from false teachers. This author addresses this issue head on in his letter.

Similarly, in today’s current pluralistic culture, many Christians flock to hear pastors speak of the health and wealth gospel. In addition to this, the Western Church has been rocked in the last century with significant and widespread moral sin and decline within the clergy. Each of these issues make this letter from Jude very relevant to our current culture.

Genre

(See Introduction)

Jude 1:1-2. This passage is the Salutation of the letter stating the name and relationship of the author. The author goes on to address his audience in endearing terms that reveals the close relationship he has with his audience. The author closes his salutation by blessing his audience.

Demarcation of the Text

There almost unanimous agreement across the English translations as to how to demarcate this passage.

• NRSV, ESV, NIV, NET, NABRE, NLT, CEV, MSG. The NRSV, ESV, NIV, NET, NABRE, NLT, CEV, and MSG demarcates this passage as one cohesive section entitled Salutation(NRSV, NET).
• NASB. The NASB demarcates this passage to include v. 1-16 entitled The Warnings of History to the Ungodly.
• Douglas J. Moo. Moo demarcates this passage as one coherent section.

This passage contains all the hallmarks of an ancient salutation, including; the author’s name, the author’s position indicating his authority, the recipient, and a blessing. These textual markers make the demarcation analysis clear. 

Some of the English translations have chosen to include the salutation in the larger part of the letter.

The Argument of the Text

The author utilizes the formal ancient structure of a salutation to set the tone for his letter. The author identifies himself by name and relation to a well-known Apostle of Jesus. He then addresses his recipients in endearing terms, again, setting the tone for his letter. The author then concludes his salutation by giving his recipients an endearing blessing.

In his salutation, the author clearly sets the tone for the rest of the letter. The tone endearing and encouraging.

There are no real issues addressed in this passage. This passage is a salutation from the author to his recipient with a blessing.

In this passage, the author is not yet asking his recipient to do anything, he is just greeting and blessing his recipient.

In the co-text, the author admits that he had hoped to send a letter of encouragement, but the present circumstances of his audience have forced him to pen a letter or warning. False teachers have been luring his audience away from the truth of the Gospel message of Jesus Christ.

This passage gets its message across through a straight-forward salutation.

This passage is about an elder greeting and blessing a church in endearing terms.

The Co-text

Development of Important Words/Motifs:

• Servant. The term “servant” could have a wide range of meanings. The Greek word is douloj, which should be translated conservatively as bond-slave and liberally as slave. It is not dia,konoj which would be translated household servant. The English term servant is not very faithful to the original text.
• Beloved. Marshall states by the author using “beloved” he “strengthens what could have degenerated into a conventional expression by commenting that he loves him in truth. While this phrase could simply mean “truly, really,” the usage elsewhere in these letters suggests that the elder is thinking of the kind of love which is consistent with the Christian revelation; it is not only genuine and heartfelt but is the kind of love shown by God himself” (p. 82).
• Kept Safe for (in). This phrase could have different meanings, but the most probable reading and a significant part of this passage is that God keeps his children safe until the time when Jesus returns to collect them as his own.

Without reading further, one cannot know the situation of the recipient that the author is addressing.

Context

(See Introduction)

Socio-Historical Setting:

Understanding the characteristics of ancient letter writing helps to make sense out of this passage. Understanding the salutation of a typical ancient letter and the differences found in this passage tell much about the author and his relationship to his audience. Also understanding how other spiritual leaders addressed their letters continues to shed additional light upon this specific letter.

The knowledge of this setting influences the reading of this text by setting the tone between the author and his audience.

Intertext

OT passages are alluded to in this text and their significance in this new context:

• 2 Kings 18:12. “12 because they did not obey the voice of the Lord their God but transgressed his covenant—all that Moses the servant of the Lord had commanded; they neither listened nor obeyed.” In this passage, Moses is called a servant of the Lord (meaning YHWH) similar to Jude calling himself a servant of Jesus Christ. Jude in his passage is equating Jesus Christ with YHWH.
• Ezekiel 34:23. “23 I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd.” In this passage, YHWH is calling David His servant. Similarly, Jude is calling himself a servant of Jesus Christ. Jude in his passage is equating Jesus Christ with YHWH.

Other passages are brought to mind by a reading of this one, and how this might this inform a canonical reading of this text:

• Mark 6:3. “3 Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?” And they took offense at him.” In this passage, Jude (Judas) is named as one of the brothers of Jesus along with James. Jude most likely changed his from Judas because of Judas of Iscariot.
• John 17:11. “11 And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one.” In this passage, Jesus prays to the Father for him to protect his children. This leads to the evidence that it is the Father who is keeping God’s children until Jesus comes to claim them.
• Acts 15:13-21. This passage is James’, the brother of Jesus, famous speech at the Jerusalem Council. This passage explains why Jude would associate himself with his brother.
• Acts 21:18. “18 The next day Paul went with us to visit James; and all the elders were present.” In this passage, Paul reports to the elders in Jerusalem the results of his missionary journey. Note that of all the elders, only James is mentioned by name. This passage explains why Jude would associate himself with his brother.
• Romans 1:1. “Paul, a servant of Jesus Christ…” In this passage, Paul begins his letter to the Romans by claiming to be a slave of Jesus Christ. This describes the common self-identification Christian leaders had given to themselves.
• Romans 8:38-39. “38 For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, 39 nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” In this passage, Paul makes it clear that nothing can separate God’s children from their Father. Jude builds upon this truth as he declares that God’s children are “kept safe.”
• Galatians 2:9. “9 and when James and Cephas and John, who were acknowledged pillars…” In this passage, James is recognized as an acknowledged pillar. Notice also, that he is named before Peter and John. This passage explains why Jude would associate himself with his brother.
• 2 Peter 1:1. “1 Simeon Peter, a servant and apostle of Jesus Christ…” In this passage, Peter begins his letter by claiming to be a slave of Jesus Christ. This describes the common self-identification Christian leaders had given to themselves.

This passage is the “story of God and God’s people”. In this passage, the author, lovingly addresses his audience delivering a blessing. This is how the kingdom of God is to work. Mature believers are to minister and serve other believers by being an example of Christ and passing the baton of leadership on to them. This is the “story of God and God’s people”.

Jude 1:1b (NRSV)

“To those who are called, who are beloved in God the Father and kept safe for Jesus Christ:”

Main Verbs

(are) Called

(are) Beloved

Kept

Verb

(are) Called

• Tense – Present 
• Mood – Indicative
• Voice – Passive

(are) Beloved

• Tense – Present 
• Mood – Indicative
• Voice – Passive

Kept

• Tense – Present 
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction)

Jude 1:3-16. This passage, according to Moo, is “the heart of what his letter is about” (p. 227). At this point in his letter, Jude enters his Hellenistic rhetoric. Moo states that “Jude’s overall purpose, as verse 3 shows, is not negative. It is positive: to encourage true believers to display godliness in the face of the rampant ungodliness around them” (p. 227). Moo states that “When we consider Jude, what immediately strikes us, of course, is his thorough Jewishness” (p. 231). But at that time, Jews were so entrenched in the Hellenistic culture, that if Jude did not purposefully write with Hellenistic rhetoric in mind, he could not help but craft his letter accordingly. Moo states that ““Rhetoric” in the ancient world was the art of persuasion” (p. 232). Building on F. Duane Watson’s work, Moo outlines the typical ancient rhetorical features that Jude follows; exordium, narration, probation, and peroratio. Moo concludes “It may be that he naturally fell into this general style of argument as it was known to him from his surrounding culture” (p. 232).

Demarcation of the Text

There is general agreement across the English translations as to how to demarcate this passage. The majority of English translations reviewed demarcate this passage as one coherent text, while almost all of the remainder of translations demarcate this passage with a small variation.

• NRSV, NABRE. The NRSV and NABRE demarcate this passage as belonging to two separate sections. The first section is v. 3-4 entitled Occasion of the Letter (NRSV). The second section is v. 5-16 entitled Judgment on False Teachers.
• ESV, NIV, NET, NLT, CEV. The ESV, NIV, NET, NABRE, NLT, and CEV demarcate this passage as one cohesive section entitled Judgment on False Teachers (ESV).
• NASB. The NASB demarcates this passage to include v. 1-16 entitled The Warnings of History to the Ungodly.
• Douglas J. Moo. Moo divides this passage into four separate sections; v. 3-4, v. 5-10, v. 11-13, and v. 14-16. While Moo separates these sections as he does, throughout his commentary he continually refers to the surrounding text as a whole.

With the salutation completed, the author begins his letter proper with the greeting “Beloved…” This is a customary greeting to begin a letter. The beginning of the next passage not only changes in theme, but also begins similarly with “But you, beloved…” These textual markers assist in the analysis of this demarcation.

Some of the English translations have chosen to include the salutation in the larger part of the letter.

The Argument of the Text

The author uses Old Testament and intertestamental literature to warn his audience of the supernatural forces and judgment that is threatening them. The author does this in an apocalyptic tone.

The author refers to supernatural beings and their rebellion against God to get the attention of his audience and to warn them of a similar consequence to sin.

False teachers who were suggesting that physical immorality was not important, only spiritual morality was significant.

In this passage, the author is asking his audience to “contend for the faith that was once for all entrusted to God’s holy people.”

The author admits that he had hoped to send a letter of encouragement, but the present circumstances of his audience have forced him to pen a letter of warning. False teachers have been luring his audience away from the truth of the Gospel message of Jesus Christ.

The author gets his message across using Old Testament and intertestamental literature with an apocalyptic tone.

This passage is about an elder warning his audience to contend for the faith against false teachers who want to come into their community and lure them away from the Gospel truth of Jesus Christ by tempting them to forgo physical purity.

The Co-text

Situation of Text in Larger Presentation:

Prior to this passage, the author greets his audience with a warm and formal literary greeting appropriate to their culture.

Without reading further, one cannot see that after the author’s warning, he gives practical advice to keep themselves in God’s love.

Context

(See Introduction)

Socio-Historical Setting:

Understanding end time prophecy and gnostic thought helps make sense out of this passage. Jesus warned his followers that the world is not their home and that living in the worldly kingdom would be difficult.

The knowledge of this setting influences the reading of this text by setting the tone between the author and his audience.

Intertext

OT passages alluded to in this text and their significance in this new context:

• Genesis 4:8-16. This passage details the way of Cain that Jude references in this passage.
• Genesis 5:24. “24 Enoch walked faithfully with God; then he was no more, because God took him away.” This passage details what Jude refers to when he exhorts his audience to act as Enoch.
• Genesis 6:1-4. This passage details the events that Jude references when he says that “the angels did not keep their own positions but left their proper dwelling.”
• Genesis 19:1-25 (4-11). This passage details the events that Jude was referring to when he details Sodom and Gomorrah, especially the townsfolk desire to defile God’s holy angels.
• Numbers 14:28-29. “28 So tell them, ‘As surely as I live, declares the Lord, I will do to you the very thing I heard you say: 29 In this wilderness your bodies will fall—every one of you twenty years old or more who was counted in the census and who has grumbled against me.” This passage details what Jude was referring to when he spoke of the Israelites God punished after He rescued them from slavery in Egypt.
• Numbers 16:1-35. This passage details what Jude was referring to when he detailed the rebellion of Korah.
• Numbers 22:18. “18 But Balaam answered them, “Even if Balak gave me all the silver and gold in his palace, I could not do anything great or small to go beyond the command of the Lord my God.” This passage speaks of Balaam in a positive light, persevering in the face of temptation. Scholar’s believe there were other oral histories of Balaam that are now lost in which Balaam eventually succumbed to greed.
• Numbers 24:13. “13 ‘Even if Balak gave me all the silver and gold in his palace, I could not do anything of my own accord, good or bad, to go beyond the command of the Lord—and I must say only what the Lord says’?” This passage speaks of Balaam in a positive light, persevering in the face of temptation. Scholar’s believe there were other oral histories of Balaam that are now lost in which Balaam eventually succumbed to greed.
• Numbers 25:1-3. “1 While Israel was staying in Shittim, the men began to indulge in sexual immorality with Moabite women, 2 who invited them to the sacrifices to their gods. The people ate the sacrificial meal and bowed down before these gods. 3 So Israel yoked themselves to the Baal of Peor. And the Lord’s anger burned against them.” This passage highlights the immoral action of the Israelites and their union with the Moabites.
• Numbers 31:16. “16 “They were the ones who followed Balaam’s advice and enticed the Israelites to be unfaithful to the Lord in the Peor incident, so that a plague struck the Lord’s people.” This may part of the story that Jude was referring to when he spoke of Balaam’s evil.
• Deuteronomy 13:2-6. This passage informs the Israelites how they are to treat false prophets.
• Jeremiah 50:40. “40 As I overthrew Sodom and Gomorrah along with their neighboring towns,” declares the Lord, “so no one will live there; no people will dwell in it.” This passage speaks to the utter destruction of the land so that no one can inhabit it again.
• Ezekiel 34:2. “2 “Son of man, prophesy against the shepherds of Israel; prophesy and say to them: ‘This is what the Sovereign Lord says: Woe to you shepherds of Israel who only take care of yourselves! Should not shepherds take care of the flock?” This passage parallel’s Jude’s description of false shepherds looking after their own interests instead of the interests of the flock.
• Joel 2:28. “28 And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions.” This passage speaks to how God’s people will have visions and dreams.

Other Ancient Texts (Greco-Roman or Jewish) explicitly cited  and their significance in the context of this text:

• Enoch 1:9. “9 And behold! He comes with ten thousand Holy Ones; to execute judgment upon them and to destroy the impious, and to contend with all flesh concerning everything that the sinners and the impious have done and wrought against Him.” Jude quotes this passage when he speaks of the false teachers that have come into the Church.
• Testament of Moses. 

Other Ancient Texts (Greco-Roman or Jewish) alluded to and their significance in the context of this text:

• Testament of Moses. Jude may be alluding to the Testament of Moses when he speaks of Michael fighting Satan for the body of Moses.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 7:15. “15 Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves.” This passage parallel’s what Jude says about the threat of false prophets.
• Acts 2:17. “17 ‘In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams.” In this passage, Peter reminds his audience of the prophesy spoken through Joel, which was fulfilled on the Day of Pentecost.
• Acts 19:13-16. “13 Some Jews who went around driving out evil spirits tried to invoke the name of the Lord Jesus over those who were demon-possessed. They would say, “In the name of the Jesus whom Paul preaches, I command you to come out.” 14 Seven sons of Sceva, a Jewish chief priest, were doing this. 15 One day the evil spirit answered them, “Jesus I know, and Paul I know about, but who are you?” 16 Then the man who had the evil spirit jumped on them and overpowered them all. He gave them such a beating that they ran out of the house naked and bleeding.” This passage speaks to the threat God’s people have from evil spirits.
• 1 Corinthians 3:17. “17 If anyone destroys God’s temple, God will destroy that person; for God’s temple is sacred, and you together are that temple.” This passage speaks of how God’s people are his temple and that anyone who defiles his holy dwelling will be destroyed.
• 1 Corinthians 11:18-34. “18 In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it.” In this passage, Paul warns his audience that they should not eat together if there are divisions among them. In the same way, Jude warns his audience against love feasts with people who are not holy.
• 1 Timothy 6:12. “12 Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses.” In this passage, similar to many others of Paul, he exhorts Timothy to fight the good fight. Paul alludes to a physical contest when he admonishes Timothy to persevere. This is a similar word picture that Jude paints when he uses the word “contend.”
• 2 Timothy 4:7. “7 I have fought the good fight, I have finished the race, I have kept the faith.” Paul alludes to a physical contest when he admonishes Timothy to persevere. This is a similar word picture that Jude paints when he uses the word “contend.”
• James 1:27. “27 Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” In this passage, James admonishes his audience to guard against becoming polluted by the world.
• 2 Peter 2:1-15. This passage is very similar to Jude’s polemic. It is so similar that it is thought Jude relied on 2 Peter. In this passage, Peter speaks to the destruction of evil and admonishes his audience to remain pure.

This passage is the “story of God and God’s people”. In this passage, the author, lovingly addresses his audience by warning them of the enemy’s tactics to draw them away from God’s promises to his children. This is the “story of God and God’s people”.

Jude 1:3 (NRSV)

“3 Beloved, while eagerly preparing to write to you about the salvation we share, I find it necessary to write and appeal to you to contend for the faith that was once for all entrusted to the saints.”

Main Verbs

Write

Appeal

Contend

Entrusted

Verb

Write

• Tense – Past
• Mood – Indicative
• Voice – Active

Appeal

• Tense – Present
• Mood – Subjunctive
• Voice – Active

Contend

• Tense – Present 
• Mood – Imperative
• Voice – Active

Entrusted

• Tense – Past
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction)

Jude 1:17-23. After warning God’s people of evil threat to their community, Jude transitions to his key section of admonishment giving his audience practical advice that continues to be relevant for God’s people today.

Demarcation of the Text

The English translations are unanimously agreement as to how to demarcate this passage with the exception of the NASB.

• NRSV, ESV, NIV, NET, NABRE, NLT, CEV. The NRSV, ESV, NIV, NET, NABRE, NLT, and CEV demarcate this passage as one cohesive section entitled Warnings and Exhortations (NRSV).
• NASB. The NASB demarcates this passage to include v. 17-25 entitled Keep Yourselves in the Love of God.
• Douglas J. Moo. Moo demarcates this passage as one cohesive section.

With the conclusion of his warning complete, the author transitions into practical exhortation using the greeting “Beloved…” This is a customary greeting that the author used earlier. At the beginning of the next passage there is a shift in theme as the author concludes his letter.

Moving the boundaries of this passage would complicate the changes in the author’s themes.

The Argument of the Text

The author exhorts his audience to utilize practical disciples as they persevere in a world full of evil.

The author refers to the supernatural aid given to us by God.

The issues in this passage are how to relate practically to evil in the present world. God’s people are to:

• Build themselves up on their most holy faith.
• Pray in the Holy Spirit.
• Keep themselves in the love of God.
• Look forward to the mercy that leads to eternal life.
• Have mercy on those who are wavering.
• Save others by snatching them out of the fire.
• Have mercy on still others with fear, hating everything defiled by their bodies.

In this passage, the author is asking his audience to implement spiritual practices as they contend for the faith.

The author gets his message across exhorting his audience to implement practical spiritual disciplines.

This passage is about an elder exhorting his audience to implement spiritual disciplines as they contend for the faith in a world full of evil.

The Co-text

Situation of Text in Larger Presentation:

Prior to this passage, the author warns his audience of the evil that has crept into their assembly through false teachers.

Without reading further, one cannot see that after the author’s warning, he gives practical advice to keep themselves in God’s love.

Context

(See Introduction)

Socio-Historical Setting:

Understanding end time prophecy and gnostic thought helps make sense out of this passage. Jesus warned his followers that the world is not their home and that living in the worldly kingdom would be difficult.

The knowledge of this setting influences the reading of this text by setting the tone between the author and his audience.

Intertext

Passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 7:15. “15 Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves.” In this passage, Jesus also warns against false prophets.
• Acts 20:29-30. “29 I know that after I have gone, savage wolves will come in among you, not sparing the flock. 30 Some even from your own group will come distorting the truth in order to entice the disciples to follow them.” In this passage, Paul gives a similar warning to the leaders of the Ephesian church.
• Ephesians 6:18. “18 Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints.” In this passage, Paul admonishes the Ephesians to pray in the Spirit.
• 1 Timothy 4:1-3. “1 Now the Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and teachings of demons, 2 through the hypocrisy of liars whose consciences are seared with a hot iron. 3 They forbid marriage and demand abstinence from foods, which God created to be received with thanksgiving by those who believe and know the truth.” In this passage, Paul warns Timothy, the leader of the Ephesian church, to be watchful of evil during the end times.
• 2 Timothy 3:1-5. “1 You must understand this, that in the last days distressing times will come. 2 For people will be lovers of themselves, lovers of money, boasters, arrogant, abusive, disobedient to their parents, ungrateful, unholy, 3 inhuman, implacable, slanderers, profligates, brutes, haters of good, 4 treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, 5 holding to the outward form of godliness but denying its power. Avoid them!” In this passage, Paul again warns Timothy, the leader of the Ephesian church, to be watchful of evil during the end times.
• 1 John 2:18. “18 Children, it is the last hour! As you have heard that antichrist is coming, so now many antichrists have come. From this we know that it is the last hour.” In this passage, John admonishes his audience to be mindful of the evil coming in the end times.

This passage is the “story of God and God’s people”. In this passage, the author, lovingly addresses his audience by giving them practical disciplines they can engage in to combat the lies of the false teachers who are attacking the faith. This is the “story of God and God’s people”.

Jude 1:20-21 (NRSV)

“20 But you, beloved, build yourselves up on your most holy faith; pray in the Holy Spirit; 21 keep yourselves in the love of God; look forward to the mercy of our Lord Jesus Christ that leads to eternal life.”

Main Verbs

Build

Pray

Keep

Look

Leads   

Verb

Build

• Tense – Present
• Mood – Imperative
• Voice – Active

Pray

• Tense – Present
• Mood – Imperative
• Voice – Active

Keep

• Tense – Present
• Mood – Imperative
• Voice – Active

Look

• Tense – Present
• Mood – Imperative
• Voice – Active

Leads

• Tense – Future
• Mood – Indicative
• Voice – Passive 

Genre

(See Introduction)

Jude 1:24-25. According to Moo, this is one of the most famous doxologies in Christendom, even if people do not know where it comes from. “The word “doxology” comes from the Greek word doxa, “glory,”” (p. 302).

Demarcation of the Text

The English translations are unanimously agreement as to how to demarcate this passage with the exception of the NASB.

• NRSV, ESV, NIV, NET, NABRE, NLT, CEV. The NRSV, ESV, NIV, NET, NABRE, NLT, and CEV demarcate this passage as one cohesive section entitled Benediction (NRSV).
• NASB. The NASB demarcates this passage to include v. 17-25 entitled Keep Yourselves in the Love of God.
• Douglas J. Moo. Moo demarcates this passage as one cohesive section.

This passage has all the textual markers of an ancient benediction.

Will all of the hallmarks of an ancient benediction, moving the boundaries of this passage would be unnecessary.

The Argument of the Text

The author uses all of the hallmarks of an ancient benediction to close out his letter.

The issue in this passage is giving glory to the one who keeps us secure in the family.

In this passage, the author is closing out his letter asking his audience give God glory for his keeping them through Jesus Christ.

The author admits that he had hoped to send a letter of encouragement, but the present circumstances of his audience have forced him to pen a letter of warning. False teachers have been luring his audience away from the truth of the Gospel message of Jesus Christ.

The author gets his message across through a standard benediction.

This passage is about an elder concluding this letter to his audience.

The Co-text

Situation of Text in Larger Presentation:

Prior to this passage, the author has given his audience a list of practical disciplines they can engage to keep themselves from falling into the trap established by the lies of false teachers.

Context

(See Introduction)

Intertext

Passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Romans 16:25-27. Paul’s doxology to his Roman audience has many of the same characteristics as Jude’s.
• Ephesians 3:20. While this specific doxology is not at the end of Paul’s letter to the Ephesians, again it contains many of the same characteristics as Jude’s.
• Ephesians 5:27. “27 so as to present the church to himself in splendor, without a spot or wrinkle or anything of the kind—yes, so that she may be holy and without blemish.” In this passage, Paul explains to his audience that Jesus works to keep his people spotless and without wrinkle.
• Colossians 1:22. “22 he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him” In this passage, Paul reminds the Colossians that is through Jesus’ death that God’s people are kept pure.
• Hebrews 1:3. This passage, by the writer of Hebrews, describes that Jesus sustains all things, especially the salvation of his people.

This passage is the “story of God and God’s people”. In this passage, the author, concludes his letter by reminding his audience that it is Jesus who keeps and protects them. The author also reminds his audience to give glory to the one God. This is the “story of God and God’s people”.