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NASB (UPDATED) TEXT: Jud_1:17-23
17But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, 18that they were saying to you, "In the last time there will be mockers, following after their own ungodly lusts." 19These are the ones who cause divisions, worldly-minded, devoid of the Spirit. 20But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, 21keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life. 22And have mercy on some, who are doubting; 23save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.
Jud_1:17 "But you, beloved" This is a strong logical contrast.
▣ "ought to remember" This is an aorist passive (deponent) imperative. Believers are called on to remember the spiritual truths given to them by the spoken word (cf. 2Pe_3:2 – OT Prophets, Jesus, and Apostles) as well as the later canonized written word (possibly some parts of the NT were circulating at this time).
▣ "by the apostles of our Lord Jesus Christ" This relates to the preaching and writing ministry of the select group of disciples called "Apostles." This verse implies that Jude is addressing second generation believers. Some readers may have heard the Apostles speak, but now that option is not possible. This period of transition from the "spoken gospel" to the "written gospel" was a time of great flux and confusion. Many people claimed to know and speak for God. Jude, like Jesus in Matthew 7, directs believers to evaluate leaders by their words and lifestyles.
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Jud_1:18 "that they were saying" This is an imperfect active indicative which refers to recurrent action in past time. Exactly where an Apostle said this is uncertain, but 2Pe_3:3 is similar, as are Act_20:29; 1Ti_4:1 ff; 2Ti_3:10-13; 2Ti_4:3. It may be an idiom for apostolic truth (i.e., the faith once for all given to the saints).
▣ "'In the last time'" This is parallel to 2Pe_3:3 "in the last days." Jude and Peter (as most NT authors) thought they were living in the last days. The delayed second coming surprised everyone (cf. 2Pe_3:4). The characterization of the last days in Jud_1:18-19 are true of every age of fallen human history. Life apart from God is an orgy of self!
The Jews saw history as divided into two distinct periods: a current evil and rebellious period and a coming new age of righteousness, inaugurated by the powerful coming of God's Anointed One (Messiah). From NT revelation this two-fold time frame has been modified. There is an unexpected overlapping of these two ages. Jesus of Nazareth has inaugurated the Kingdom of God, but it will not be fully consummated until His glorious return. This overlapping period has been described as the "already, but not yet" experience of the church.
Jud_1:18-19 "there will be. . ." Jude again describes "these" end-time false teachers:
1. mockers (by word and deed, cf. 2Pe_3:3)
2. divisive (i.e., causing divisions or making distinctions)
3. worldly-minded
4. devoid of the Spirit
Why do so many follow this kind of person? If the goal of life is to serve self, then this existential "me first" approach makes sense. But, what if there is a God who will demand a personal accounting of the gift of life? The gospel frees believers from the tyranny of self (cf. Romans 6) and enables them to freely serve the one true God.
Jud_1:19 "devoid of the Spirit" There are several theories as to the meaning of this phrase but the best seems to be that they live on the level of instinct and mere animal appetite (cf. Jud_1:10).
Jud_1:20 "But you" There is a contrast (cf. Jud_1:17) between "the beloved" true believers and "these" false teachers (very similar to Heb_6:9). Jude gives true believers a list of expectations (cf. Jud_1:20-23):
1. build yourselves up on your most holy faith
2. pray in the Holy Spirit
3. keep yourselves in the love of God
4. wait anxiously for eternal life
5. have mercy on doubters
6. snatch doubters from the fire
7. watch out from being polluted by those you help
▣ "building yourselves up" This is a present active participle used in the sense of an imperative. This is one of a series of participles used as imperatives in the close of this letter. They represent the believers' covenant responsibilities. Notice the contrast between
1. the keeping power of God in the introduction (Jud_1:1) and the doxology (Jud_1:24-25) and
2. these calls to personal action (cf. Jud_1:20-23)
Believers live/serve as if it all depended on them but rest knowing that it all depends on Him. This same comparison is found in Eze_18:31 versus Eze_36:26 (cf. Act_20:32; Php_2:12-13).
The metaphor of the Christian faith as a building is common in the writings both of Paul (cf. Act_20:32; 1Co_3:10; 1Co_3:12; 1Co_3:14; 1Co_3:17; Eph_2:20-22; Col_2:7) and Peter (cf. 1Pe_2:5). This metaphor is stated in several ways.
1. the believer as a building (or part of the building) or temple
2. the admonition to build ourselves up
3. the concept of a good foundation to build on
▣ "on your most holy faith" This grammatical form can mean
1. "on your most holy faith" (cf. NASB, NKJV, NRSV, TEV, NJB)
2. "by means of your most holy faith" (cf. New Century Version)
3. "in your most holy faith" (cf. NEB, NAB, NIV)
The Greek term "faith" (pistis) is translated into English by three terms: "faith," "believe," or "trust." Faith is used in three senses in the NT.
1. as personal acceptance of Jesus as the Christ of God
2. as faithfully living for Him
3. as a body of truths about Him (cf. Jud_1:3; Gal_1:23; Gal_3:23-25).
Mature Christianity involves all three senses.
Jud_1:20-21 Notice that the Triune God is mentioned: Spirit (Jud_1:20); God (Jud_1:1); Lord Jesus Christ (Jud_1:21). The term "trinity" is not a biblical term, but the concept surely is—"one divine essence" (monotheism) but three personal and eternal manifestations. If Jesus is divine and the Spirit is personal, then "monotheistic" means one divine essence but three personal manifestations—Father, Son and Spirit (cf. Mat_3:16-17; Mat_28:19; Joh_14:26; Act_2:32-33; Act_2:38-39; Rom_1:4-5; Rom_5:1; Rom_5:5; Rom_8:1-4; Rom_8:8-10; 1Co_12:4-6; 2Co_1:21-22; 2Co_13:14; Gal_4:4-6; Eph_1:3-14; Eph_1:17; Eph_2:18; Eph_4:4-6; 2Th_2:13; Tit_3:4-6; 1Pe_1:2; Jud_1:20-21).
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Jud_1:20 "praying in the Holy Spirit" This is another present middle (deponent) participle used in the sense of an imperative. What does it mean to pray in the Holy Spirit?
1. the Spirit prays for the believer (cf. Rom_8:26-27)
2. the believer prays in the power/presence of the Spirit (cf. Eph_6:18)
3. the believer prays in the gift of tongues (cf. 1Co_12:10; 1Co_14:14, but notice in 1Co_12:29-30, a series of questions which expect a "no" answer shows that the gift of tongues is not for every believer)
4. since there is no article with "Spirit," the Greek form is exactly like Joh_4:23, where Jesus describes true worship to the Samaritan woman as worshiping "in Spirit and Truth" (cf. Php_3:3).
In the midst of a series of commands (participles with imperatival force) for believers to fight the good fight, there is an acknowledgment of the necessity of the Spirit's power bringing the needed theological balance between the sovereign God and required covenantal response. See hyperlink at Jas_5:16.
Jud_1:21 "keep yourselves in the love of God" This is the main verb of the context (this was a favorite concept for Jude [cf. Jud_1:1; Jud_1:6; Jud_1:13; Jud_1:21]), and another aorist active imperative. How does one keep oneself in the love of God? The aorist active imperative speaks of an urgent act. Salvation is described in the NT as
1. a past completed act (aorist indicative)
2. a state of being (perfect tense)
3. an ongoing process (present tense)
4. a future consummation (future tense).
Evangelicals have been guilty of over-emphasizing the initial act (which is surely necessary), but depreciating the process by neglecting to discuss the paradox of a free gift in Jesus versus a continuing life of faith and service. God has chosen to deal with humans through covenant. There are benefits and requirements. We love the benefits and neglect the requirements. True faith is a faith that perseveres. God's love initially draws us (cf. Joh_6:44; Joh_6:65) and sustains us, but we must co-operate with Him in covenantal response at every stage (cf. Php_2:12-13; 1Pe_1:5-11). The Bible sets the ideal of mature, Christlike Christianity and we are forever trying to minimize the mandated responses.
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NASB "waiting anxiously for the mercy of our Lord Jesus Christ to eternal life"
NKJV "looking for the mercy of our Lord Jesus Christ unto eternal life"
NRSV "look forward to the mercy of our Lord Jesus Christ that leads to eternal life"
TEV "as you wait for our Lord Jesus Christ in his mercy to give you eternal life"
NJB "wait for the mercy of our Lord Jesus Christ to give you eternal life"
This is another present middle (deponent) participle. It is similar to 2Pe_3:14. An eager expectation of the Second Coming is a characteristic of believers (cf. Rom_8:19-25; 1Co_1:7; Tit_2:13). Believers are not "fully" saved until they have their new resurrected bodies (cf. 1Jn_3:2). This refers to the ultimate salvation at the Second Coming. One could describe these stages as: justification (salvation as a free gift in the finished work of Jesus Christ); sanctification (salvation demonstrated by Christlike living— not sinlessness, but surely sinning less); and glorification (salvation from the penalty, power, and even presence of sin at the consummation of the new age).
The expression "eternal life" is a NT metaphor of the new age, the kingdom of God, heaven, or face-to-face fellowship with God forever. It is very common in John's writings, but it also occurs in the other Gospels and in Paul's writings. Notice that eternal life is connected not only with the reception of the gospel, but also with the consummation of the new age at the return of Jesus Christ. So it is both present and future, like the kingdom!
▣ "mercy" Jude's unique introduction used "mercy." There is a play on this term in Jud_1:21-22. Mercy experienced (cf. Jud_1:21) issues in mercy given (cf. Jud_1:22-23; Mat_6:14-15; Mat_18:35).
Jud_1:22 "on some" This seems to speak of three groups of church folks who were deceived by the false teachers (ASV, NASB, TEV, NJB, NIV following the ancient Greek manuscripts à and A). Jude is fond of threes (cf. Jud_1:2; Jud_1:4; Jud_1:8; Jud_1:11).
1. some doubters
2. some followers of the false teachers
3. some false teachers
Other translations see two groups (cf. KJV, NEB, and Williams following the Greek manuscripts P72, B, C, K, L). In Answers to Questions, F. F. Bruce says:
"I think that most probably two classes are envisaged; those who are responsible for maintaining due order in the churches must use different methods towards those who persist in inculcating subversive and immoral doctrine and those who have been misled by false teachers" (p. 135).
There is also another ancient Greek manuscript variation. The MSS à , B and C2 have the present active imperative plural of "mercy," while MSS A and C*, have the present active imperative of "convince" or "refute" (cf. RSV).
▣ "who are doubting" It is possible because of P72 (also Greek text used by Clement and Jerome) to see the Greek participle translated "doubting" (NASB); "wavering" (NRSV, NJB), as really meaning "making distinctions" or "causing divisions." P72 leaves out the verb "have mercy on" and relates the term "divisions" to a way to further characterize "some" (i.e., heretics). See The Cambridge History of the Bible, vol. 1, p. 336.
This probably refers to those in the church who are being influenced by the false teachers. They are beginning to loosen their grip on "Apostolic truth," "the most holy faith," "the faith once and for all given to the saints." Believers must be proactive, not just reactive in the reclamation and restoration of weak brothers and sisters. This is an admonition not to accept false teachers or teachings, but to show the priority of compassionate love and mercy to wavering covenant partners (cf. Gal_6:1) by restoring them to godly living and true belief.
The possible structural parallel is 2Pe_2:20-21. If so, the consequences of continual rebellion are catastrophic!
Jud_1:23 "save others, snatching them out of the fire" This could be (1) the fire of God's temporal judgment or (2) the fire of God's eschatological judgment. This may be an OT allusion to Amo_4:11 or Zec_3:1-5.
One's denominational tradition often determines which judgment option is chosen. If Zec_3:1-5 is the background which seems to be the case because of
1. the term "snatch"
2. the metaphorical use of "soiled garments" as sin, then the allusion points toward the lives of the High Priest, Joshua the companion and helper of Zerubbabel (i.e., 538 b.c.), who is obviously a faithful believer (and even a metaphor for the Messiah in Zechariah 4).
However, the obvious thrust of the entire book is those who were once faithful to God have rebelled and have been judged. This is a frightful warning.
▣ "on some have mercy with fear" This means "fearing contamination" (cf. 2Co_7:1; Gal_6:1).
▣ "garment" This refers to an inner garment worn in the first century. These clothing metaphors are often used of lifestyle characteristics in the Bible (cf. Zec_3:1-5; Isa_61:10; Job_29:14; Psa_109:29; Eph_4:22; Eph_4:24-25; Col_3:9-10). The false teachers' converts' lives were "soiled."