THE EPISTLE OF  JUDE, INTRODUCTION

     As this writer has done in past studies, an introduction was made to each study.
     Certainly, there is one key theme in this epistle, and it is found in verse 3:  "Beloved, when I gave all diligence to write
unto you of  the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.” (Bold type is for emphasis; italics are in the KJV.)
     As is the usual case in the studies that this writer has presented, all references will be identified as used.  Use will be made of  Ibid. when the same page of  the previous work is cited; op. cit. will be used when another page of  the previous work is cited. Also, if  a word seems to be misspelled in a quotation (other than the ou for o) the word "sic" in brackets will appear.  Unless otherwise specified all brackets ([ ]) will be comments within a quotation by this writer.  There may arise an occasion where the author cited uses brackets; in that case if  this writer makes a comment it will be in braces ({ }).

I. THE AUTHOR
     A. His Name
          1. The Greek word is(Ioudas), Judas.
          2. The word Jude is simply a translation rather than a transliteration.
     B. Who Is He?
          1. Several Judases are mentioned in the New Testament.
               a. The most infamous one is, of  course, Judas Iscariot.
               b. Judas, not Iscariot--John 14:22; also called Judas of  James, either son or brother--Luke 6:16
               c. Judas, a brother of  Jesus Christ--Matthew 13:55
               d. Judas of  Galilee--Acts 5:37
               e. Judas of  Damascus--Acts 9:11
               f. Judas Barsabbas--Acts 15:22
          2. The evidence that he is a brother (that is, half-brother) of  Jesus
               a. He certainly is not Judas Iscariot.
               b. He definitely is not Judas of  Galilee since it is evident from Acts 5:37 that Judas of  Galilee was an
                    insurrectionist prior to the beginning of  the ministry of  Jesus.
               c. He is most certainly not Judas of  Damascus for that is where Paul (Saul) was staying after his Damascus road
                    experience.
               d. Though he might be Judas Barsabbas, it seems highly unlikely particularly in the light of  Acts 1:13.
               e. Judas is a brother of  James, but not the James, the son of  Alphaeus--Luke 6:15, 16
               f. Judas a brother of  James is not incompatible with Judas and/or James being a half-brother of  Jesus.
                    (I) Alford takes this position as does Vincent and possibly Matthew Henry.
                    (II) Robertson seems to equivocate on the matter, not really stating a position.
                    (III) John Calvin does not seem to make any statement about this, but simply consider him to be an apostle.
                    (IV) He then would be the brother of  James the author of  that epistle (See Introduction to the  Epistle of
                         James--James 1:1).
     C. Its Authenticity
          1. Some of  the early church fathers cite this epistle as written by Jude.
          2. A very old fragment (known as the Muratorian fragment) cites its genuineness.
          3. For the most part later writers have accepted it as authentic; of  course, as is the case with practically every book
               of  the New Testament (not to mention the Old), a few have questioned it.
          4. "The fact that doubts were entertained respecting the authenticity of  the Epistle in early times, and that we do not
               find many traces of  its use in the primitive Fathers, may easily be accounted for from its shortness, from it special
               character, from its presumed reference to apocryphal sources[,] from its apparently not being written by an
               Apostle." (Alford, Henry, The Greek Testament.  Chicago:  Moody Press, 1958; vol. IV, prolegomena 192)
          5. The quotation from the apocryphal book called "The Book of  Enoch"--verse 14
               a. Although this matter will be taken up when discussing verse 14, some matters are to be considered here.
               b. With the possible exception of  Tertullian, it has never been considered authoritative by believers in general.
               c. The same matter of  quoting from non-biblical sources was done by Paul.
                    (I) Acts 17:28--He states, "For in him we live, and move, and have our being; as certain of  your own poets
                         have said, 'For we are also his offspring.'" (Bold type used for emphasis.) Paul goes on to use that to
                         further his argument against idolatry in his message on Mars Hill in Athens.
                    (II) Titus 1:12--He says, “One of  themselves [the Cretians], even a prophet of  their own, said, 'The
                         Cretians are always liars, evil beasts, slow bellies.'" (Bold type used for emphasis) Paul continued by
                         saying, "This witness is true."
                    (III) Why should there be any question about Jude quoting from "The Book of  Enoch."
               d. Critics are ever ready to pick apart the Bible; if  the Bible states something and another extra-biblical source
                    states something else, it is the Bible that is wrong, not the other source.  Thus, did Jude quote from "The Book
                    of  Enoch" or was the reverse true?
               e. Alford states, "That the particulars related in 2 Pet. and our Epistle of  the fallen angels are found also in the
                    book of  Enoch, is again no proof that the writers of  these Epistles [2 Peter and Jude] took them from
                    that book." (op. cit., IV:prolegomena 198; bold type is this writer's.)  This is just the point that this writer was
                    making above.
               f. Alford's conclusion is very apt:  "Three other solutions are possible:" (Ibid.)
                    (I) "That the apocryphal Writer took them from our Epistles"
                    (II) "That their source in each case was ancient tradition"
                    (III) "That the book of  Enoch itself  consists of  separate portions written at different times."
               g. This writer who believes very strongly in the divine inspiration of  the Bible would tend to take the first solution
                    by Alford as being more in accord with the doctrine of  inspiration.  Even if  God did not directly give that
                    information, He directed them to quote from a source whether ancient tradition or this book of  Enoch.

II. TIME, PLACE, PURPOSE, AND RECIPIENTS
     A. The Time and Place
          1. As is often the case the time and place are somewhat interdependent.
          2. The time
               a. The state of  the church
                    (I) Not far in historical development (which is, to some extent, a subject matter)
                    (II) The errors dealt with were apparently not in a full-bloom state.
                    (III) The evil ones were still mixed in the church and not marked out (This is, however, even true in many
                         churches today.)
                    (IV) These things suggest an earlier date.
               b. Verses 17, 18 suggest an earlier date rather than one after the epistles of  John.
               c. If  Jude was writing to Jews, which is likely, then the fact that the destruction of  Jerusalem is not even alluded
                    to would suggest a date prior to 70 A. D.
          3. The place--"Of  the place where this Epistle was written, absolutely nothing is known.  From its tone and
               references , we should conjecture that the Writer [caps is his] lived in Palestine; but even thus must be uncertain."
               (op. cit., IV:prolegomena 194)
     B. Purpose and Recipients
          1. The receivers of  this epistle
               a. They are addressed as Christians as seen by the term beloved in verse 3 and as suggested by the key idea as
                    seen in verse 4.
               b. The warning is not about heretical teachers, but rather unbelievers who may have professed, but did not
                    possess (vv. 4, 8), scoffers (v. 18), proudful and wanton (vv. 8, 10, 12f.), murmurers and factionness (vv. 11,
                    16, 19), which tend to threaten the assembly.
               c. "They seem to have been Jews, from the fact of  the altogether Judaic spirit of  the Epistle; from its appeal to
                    Jewish traditions, and perhaps to Jewish books." (op. cit., IV:prolegomena 192)
          2. The purpose
               a. To warn the recipients about the incipient heresies
               b. To exhort them to "contend earnestly for the faith which was once delivered to the saints." (v. 4)

     This writer has endeavored to present some matters of  introduction to this Epistle of  Jude.  He has considered the
author to be Judas, a brother of  James, and most likely a half-brother of  Jesus.  It has been concluded that the epistle was probably written prior to 70 A. D. possible from in Palestine.  The recipients were most likely to be Jewish believers in the Lord Jesus Christ and its purpose was twofold:  to warn about upcoming heresies and to exhort to contend for the doctrine earnestly.
     Believers, it is no different today.  Not only many of  the heresies that were starting in that day in full bloom today, there is constantly arising other heresies in this day.  There is need for believers today to contend earnestly for the doctrines of Bible-centered Christianity (since there is much today which claims to be Christian and is not.)  You need to know your Bible well so you will be able to discern what is a heresy without being nit-picking.
     Unsaved, you need to be aware that there is a great deal of  falsehood being perpetrated even in the name of
Christianity.  Go to How to Be Saved, and then trust Jesus Christ as your personal Savior. Then, the Holy Spirit will guide you into the truth of  God's Word, the Bible.