December 23, 2025

What are you imitating?

3 John; Jude

Cecil Blanton
Tuesday's Devo

December 23, 2025

Tuesday's Devo

December 23, 2025

Tuesday's Devo

December 23, 2025

Tuesday's Devo

December 23, 2025

Big Book Idea

John shows his audience what life should look like for true believers.

Key Verse | 3 John 11

Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever does evil has not seen God.

3 John

Chapter 1

Greeting

1 The elder to the beloved Gaius, whom I love in truth.

2 Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul. 3 For I rejoiced greatly when the brothers 1 1:3 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated brothers) may refer either to brothers or to brothers and sisters; also verses 5, 10 came and testified to your truth, as indeed you are walking in the truth. 4 I have no greater joy than to hear that my children are walking in the truth.

Support and Opposition

5 Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, 6 who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. 7 For they have gone out for the sake of the name, accepting nothing from the Gentiles. 8 Therefore we ought to support people like these, that we may be fellow workers for the truth.

9 I have written something to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority. 10 So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church.

11 Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever does evil has not seen God. 12 Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know that our testimony is true.

Final Greetings

13 I had much to write to you, but I would rather not write with pen and ink. 14 I hope to see you soon, and we will talk face to face.

15 Peace be to you. The friends greet you. Greet the friends, each by name.

Footnotes

[1] 1:3 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated “brothers”) may refer either to brothers or to brothers and sisters; also verses 5, 10
Table of Contents
Introduction to 1–3 John

Introduction to 1–3 John

Timeline

Author, Date, and Recipients

John the son of Zebedee probably wrote his three NT letters no later than the 90s A.D. He wrote from Ephesus (in present-day western Turkey), perhaps to churches like those mentioned in Rev. 2:8–3:22. John also wrote the Fourth Gospel and the book of Revelation.

Theme of 1 John

First John calls readers back to the three basics of Christian life: true doctrine, obedient living, and faithful devotion. Because “God is light” (1:5), Christ’s followers overcome wicked people who oppose them. God’s Son lives in and among them. He is greater than the spirit of “the antichrist” now in the world (4:3–4). Those who believe in the Son of God have assurance of eternal life (5:13).

Theme of 2 John

The focus of 2 John is living in God’s love according to the truth of Jesus Christ. This love extends not only to God but to others as well. It is also wise; it does not “go on ahead” of biblical revelation (v. 9). It does not aid enemies of the gospel (vv. 10–11). Instead, Christ’s followers “walk according to his commandments” (v. 6). Through faith they “win a full reward” (v. 8).

Theme of 3 John

The theme of 3 John is faithfulness despite opposition. The man who received the letter, Gaius, faces a troublemaker named Diotrephes. By “walking in the truth” (vv. 3, 4), Christians can live out the message that John teaches in all his letters.

Outline for 1 John

  1. God Is Light and Christ Is the Way (1:1–2:6)
  2. The Unchanging Commandment in a Changing World (2:7–17)
  3. Overcoming the Antichrist by Confessing the Son (2:18–3:10)
  4. Overcoming Evil by Listening to the Apostle (3:11–4:6)
  5. The Assurance of God through the Love of God (4:7–21)
  6. Faith in the Son as the Way to Life (5:1–12)
  7. Final Call to Faith and Understanding (5:13–21)

Outline for 2 John

  1. Greeting: The Elder’s Love (vv. 1–3)
  2. The Elder’s Joy and Request (vv. 4–6)
  3. The Elder’s Concern (vv. 7–8)
  4. The Elder’s Warning (vv. 9–11)
  5. Closing: The Elder’s Farewell (vv. 12–13)

Outline for 3 John

  1. Greeting: The Elder’s Joy at Gaius’s Faithfulness (vv. 1–4)
  2. Praise for Gaius’s Support for Traveling Christian Workers (vv. 5–8)
  3. Concern about Diotrephes (vv. 9–10)
  4. Advice and Commendation of Demetrius (vv. 11–12)
  5. Closing: A Promise to Visit (vv. 13–15)

The Setting of 1 John

c. A.D. 85

John likely wrote 1 John from Ephesus, where apparently he had relocated near the time of the fall of Jerusalem to the Romans in A.D. 70. The letter was probably intended to be read by the church in Ephesus and perhaps also by other churches in the surrounding cities. Ephesus was a wealthy and highly influential port city in the Roman province of Asia, and was renowned for its temple of Artemis (Diana).

The Setting of 1 John

Theological Themes of 1 John

God is light (1:5; 2:8) God is love (4:8, 16, 19)
Christians were spiritually dead: then, they “passed out of death into life” (3:14) God loved his people and sent Jesus to die for them (3:16; 4:10, 14, 19; 5:11)
Christians have been born of God (2:29; 3:9; 4:7; 5:1, 4, 18) God gave Christians life (3:14; 4:9; 5:11, 16)
God gave Christians the Spirit (2:20, 27; 3:24; 4:13) along with understanding (5:20) Christians are of/from God/the truth (3:10, 19; 4:4, 6; 5:19)
God abides in Christians, and his Word abides in them (2:14, 24, 27; 3:9, 24; 4:12, 13, 15, 16) Christians abide in God, and thus abide in the light (2:5, 6, 27, 28; 3:6, 24; 4:13, 16)
Christians know God (2:13, 14; 4:6, 7), they know the Father (2:13; 5:20), they know Jesus (1:3; 2:3), and they know the Spirit (4:2, 6) Christians love God (2:5; 4:21; 5:2, 3)
Because they have been born again, have received the Spirit, abide in God as God abides in them, and know and love God, Christians bear observable fruit. They:
The Global Message of 1–3 John

The Global Message of 1–3 John

The letters of John address the global church head-on with strong words that confront half-hearted Christian living and confused thinking about Christ. These letters tell us that everyone is walking in either light or darkness, love or hatred, truth or falsehood. John says that either we confess Jesus as the Son of God who has come in the flesh, or we lend our support to the antichrist, who denies this. There is no middle ground. Above all, these epistles issue a resounding call to believers to walk in love, as they have been loved.

Redemptive History and 1–3 John

The opening words of 1 John place this letter in the flow of redemptive history: “That which was from the beginning” (1 John 1:1). As in the first verse of his Gospel account (John 1:1), John is likely drawing here on Genesis 1:1, which tells us that, “In the beginning, God created the heavens and the earth.” John’s point in opening his first epistle this way is to teach that Jesus Christ has existed eternally. He did not come into being at the incarnation.

At the same time, something decisively new did happen at the incarnation—“the life was made manifest, and we have seen it” (1 John 1:2). The second person of the Trinity came into the history of this world as a man. John therefore emphasizes in his first verse not only that Jesus was preexistent but also that he entered into world history as a real human being. God did not reveal his salvation to us through visions or dreams or subjective feelings, but through a real man in real history—that “which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands” (1:1). Indeed, confessing the humanity of Jesus is seen as one of the key marks of authentic faith throughout John’s letters (1 John 4:1–3; 2 John 7).

Universal Themes in 1–3 John

John’s letters bring together powerfully the three aspects of authentic Christian living, whatever its cultural expression: true doctrine (mind), selfless love (heart), and obedient action (will).

Mind. John says clearly that certain key truths must be confessed by those who claim to be true believers. If these truths are denied, it is proof that such a person does not know and love God. John therefore speaks not only broadly of the truth and of the importance of acknowledging the truth (1 John 2:21; 2 John 1–2, 9; 3 John 3–4) but also of specific truths that must be embraced. True Christians believe, for example, that they are sinners (1 John 1:8, 10), that Jesus is the Christ (2:22; 5:1), and that Jesus came in the flesh (4:1–3; 2 John 7).

Heart. Authentic Christianity is not only a matter of what we believe but also of how we love. John speaks extensively in his letters of the central significance of love. True Christians love God (1 John 4:20; 5:2, 10) and love other believers (2:10; 3:11, 14, 18; 4:7). Indeed, the two must go together, for “whoever loves God must also love his brother” (4:21). And both kinds of human love—the vertical and the horizontal, as we may describe them—are rooted in an even greater love: God’s love for us (3:16; 4:7, 19).

Will. Finally, vibrant Christian living is not only a matter of what we believe and what we love but also of what we do. Indeed, authentic love must express itself outwardly. “Little children, let us not love in word or talk but in deed and in truth” (1 John 3:18). John is insistent that to confess orthodox doctrine with the lips while neglecting to obey God’s commands is proof that one has not been born of God (2:3–4; 3:22–24; 5:2–3; 2 John 6).

The Global Message of 1–3 John for Today

John’s three letters hold deep significance for global Christianity. Two themes in John’s letters are particularly relevant—Christ, the central person of Christianity; and love, the central action of Christianity.

Christ among the world religions. In some parts of the world, especially in the West, pluralism reigns. Sincerity seems to count more than truth. In such contexts, our belief that Jesus Christ is the one true way of salvation must not be compromised. John makes clear that unyielding loyalty to the singular supremacy of Christ as the Son of God is nonnegotiable for the Christian church (1 John 2:22–23; 4:1–3; 5:1, 10, 13).

In other parts of the world, people do not have trouble believing that only one religion is the true religion, but they adhere to some worldview other than Christianity. Here, too, the biblical Christ must be lifted up and shown to be the Son of God who came into the world in flesh and blood to provide atonement for sins. In him is life itself (1 John 5:11–12). Jesus is not one great prophet among many, as Islam teaches. He is not merely a uniquely enlightened spiritual teacher, as Buddhism says. Jesus is not a wise sage or a personal form of the gods Brahman or Vishnu, as different forms of Hinduism might teach. Only in Christ is restoration and life found. “Whoever has the Son has life” (5:12).

Love above all else. The primacy of love is upheld throughout the New Testament. Yet nowhere is love described so clearly as central to Christian living as in John’s letters. Twenty percent of the New Testament references to “love” are found in 1–3 John. According to John, love is not simply a trait of Christian living; it is definitive of Christian living. “Anyone who does not love does not know God, because God is love” (1 John 4:8).

Such love is expressed in practical deeds of kindness and generosity toward fellow believers. John emphasizes that because of what Christ has done for us, we are compelled gladly to lay down our lives for others (1 John 3:16–18). We are to love not “in word or talk but in deed and in truth” (3:18).

Massive needs present themselves around the world. For example, due to poor stewardship of resources, political corruption, and other factors, water and food are often not available for those who need it most, such as young children. Christ’s disciples are called to address such needs, especially as they arise among fellow Christians. The same can be said for many other global concerns—systemic injustice, debilitating disease, job loss, poverty, various assaults on the dignity of human life, modern slavery, and so on. As the global church lifts its eyes to consider the needs confronting fellow believers around the world, neglect of such need, says John, is proof that God’s love does not abide in us (1 John 3:17).

3 John Fact #1: A personal letter

Fact: A personal letter

A personal letter. John’s letter to Gaius follows the pattern of personal letters of his day: greetings (v. 1), a prayer for Gaius’s health (v. 2a), the main message (vv. 5–12), and a brief farewell (vv. 13–15). John departs from the standard form only in his expression of concern for his friend’s spiritual well-being (vv. 2b–4).

The Epistles

The Epistles

Book Author Date Recipients Place of Writing
James James 40–45 Jewish Christians in or near Palestine Jerusalem?
Galatians Paul 48 South Galatian churches Syrian Antioch
1 Thessalonians Paul 49–51 Church in Thessalonica Corinth
2 Thessalonians Paul 49–51 Church in Thessalonica Corinth
1 Corinthians Paul 53–55 Church in Corinth Ephesus
2 Corinthians Paul 55–56 Church in Corinth Macedonia
Romans Paul 57 Church in Rome Corinth
Philippians Paul 62 Church in Philippi Rome
Colossians Paul 62 Church in Colossae Rome
Philemon Paul 62 Philemon Rome
Ephesians Paul 62 Churches in Asia Minor (circular letter?) Rome
1 Timothy Paul 62–64 Timothy Macedonia?
Titus Paul 62–64 Titus Nicopolis
1 Peter Peter 62–63 Churches in Roman provinces in Asia Minor Rome
2 Peter Peter 64–67 Churches in Roman provinces in Asia Minor? Rome
2 Timothy Paul 64–67 Timothy Rome
Jude Jude Mid–60s Jewish Christians in Egypt? Asia Minor? Antioch? Unknown
Hebrews Unknown 60–70 Jewish Christians in Rome or in or near Palestine Unknown
1 John John 85–95 Churches near Ephesus? Ephesus
2 John John 85–95 Church or churches near Ephesus Ephesus
3 John John 85–95 Gaius Ephesus
John the son of Zebedee

John the son of Zebedee

John the son of Zebedee was one of Jesus’ 12 disciples, along with his brother James. John was a fisherman. He and James were in business with fellow disciples Simon Peter and Andrew (Luke 5:10). John was a close friend of Jesus and one of the inner circle of disciples. He is probably “the other disciple” (John 18:16) and “the one whom Jesus loved” (20:2). This “other disciple” reclined next to Jesus at the Last Supper (13:23). He stood at the foot of the cross, where Jesus entrusted his mother Mary to John’s care (19:26–27). Along with Peter he witnessed the empty tomb on the first Easter morning (20:2–10). He also talked with the resurrected Jesus (21:7, 20). In addition to the Gospel bearing his name, John wrote the books of 1, 2 and 3 John, and Revelation. (John 13:23)

Study Notes

3 John 1 Beloved (compare vv. 5, 11) conveys the truth that Christians are linked by the love God has shown them in Christ (compare 1 John 4:9–10). Love in truth could mean simply “truly love” as a Christian brother, or it could refer to the “truth” of the gospel, in the service of which the lives of John and Gaius are intertwined.

Study Notes

3 John 2 Wishes for good health were standard in the openings of ancient Greek letters, but John also expresses care for Gaius’s soul. Though spiritual growth can come through sickness and affliction (see Ps. 119:67, 71), it is right to pray for good health, as Jesus’ earthly healing ministry also demonstrated.

Study Notes

3 John 3 the brothers came. Apparently Christians from Gaius’s church had visited John. They told John of Gaius’s faithful Christian life. truth. Faithfulness to Christ and his commands. (See also note on John 14:6.)

Study Notes

3 John 1–4 Greeting: The Elder’s Joy at Gaius’s Faithfulness. John’s opening tone is affectionate and positive.

3 John 4 joy. See 1 John 1:4 and note. my children. His readers are first of all “children of God” (compare John 1:12; 11:52; 1 John 3:1, 2, 10; 5:2). But John as their spiritual overseer could view them as his own children too (see note on 1 John 2:1). Compare Paul’s use of this familial language (1 Tim. 1:2, 18; Titus 1:4; Philem. 10).

Study Notes

3 John 5 these brothers. Traveling Christian workers. The early church was centered on missionary outreach, otherwise it would not have survived and spread (see Heb. 13:2).

Study Notes

3 John 6 Send . . . on their journey carries the sense of sending with necessary financial support (see Rom. 15:24; 1 Cor. 16:6, 11; 2 Cor. 1:16; Titus 3:13). worthy of God. Those laboring for the gospel work not for themselves but for the One who sends them.

Study Notes

3 John 7 the name. The very person of God himself. John may also be referring here to Christ, highlighting his deity. Compare Acts 5:41 and Phil. 2:9. The workers accepted nothing from the Gentiles, that is, the non-Christians. Like Paul, the workers did not want to be accused of ministering for personal gain (compare 1 Cor. 9:14–15; 2 Cor. 11:8; 1 Thess. 2:9).

Study Notes

3 John 5–8 Praise for Gaius’s Support for Traveling Christian Workers. Whereas 2 John 10 warns against supporting the wrong people, John affirms Gaius’s work on the behalf of faithful laborers, even though they are “strangers” (3 John 5).

3 John 8 the truth. The gospel message (see Col. 1:5).

Study Notes

3 John 9–10 Concern about Diotrephes. John and Gaius knew people who opposed the progress of God’s kingdom.

3 John 10 not content with that. Sinful personal ambition is never satisfied but seeks to expand. refuses to welcome the brothers. Stands in the way of the support of traveling Christian workers.

Study Notes

3 John 11 do not imitate evil. Probably an encouragement not to give in to Diotrephes or to behave like he does.

Study Notes

3 John 11–12 Advice and Commendation of Demetrius. As John ends his short letter, he introduces and commends his faithful messenger.

3 John 12 Normal postal service could not be entrusted with Christian correspondence like this letter, so someone like Demetrius served as courier. Phoebe probably served this function in delivering Romans (Rom. 16:1–2), and Tychicus likely hand-carried Ephesians (Eph. 6:21–22) and Colossians (Col. 4:7–8).

Study Notes

3 John 13–15 Closing: A Promise to Visit. John echoes his words in 2 John 12. Sometimes pastoral oversight requires physical presence.

3 John 15 friends. An unusual term for fellow believers; but see John 15:15. each by name. John’s pastoral care is personal.

See chart See chart
The Epistles

The Epistles

Book Author Date Recipients Place of Writing
James James 40–45 Jewish Christians in or near Palestine Jerusalem?
Galatians Paul 48 South Galatian churches Syrian Antioch
1 Thessalonians Paul 49–51 Church in Thessalonica Corinth
2 Thessalonians Paul 49–51 Church in Thessalonica Corinth
1 Corinthians Paul 53–55 Church in Corinth Ephesus
2 Corinthians Paul 55–56 Church in Corinth Macedonia
Romans Paul 57 Church in Rome Corinth
Philippians Paul 62 Church in Philippi Rome
Colossians Paul 62 Church in Colossae Rome
Philemon Paul 62 Philemon Rome
Ephesians Paul 62 Churches in Asia Minor (circular letter?) Rome
1 Timothy Paul 62–64 Timothy Macedonia?
Titus Paul 62–64 Titus Nicopolis
1 Peter Peter 62–63 Churches in Roman provinces in Asia Minor Rome
2 Peter Peter 64–67 Churches in Roman provinces in Asia Minor? Rome
2 Timothy Paul 64–67 Timothy Rome
Jude Jude Mid–60s Jewish Christians in Egypt? Asia Minor? Antioch? Unknown
Hebrews Unknown 60–70 Jewish Christians in Rome or in or near Palestine Unknown
1 John John 85–95 Churches near Ephesus? Ephesus
2 John John 85–95 Church or churches near Ephesus Ephesus
3 John John 85–95 Gaius Ephesus
Introduction to 1–3 John

Introduction to 1–3 John

Timeline

Author, Date, and Recipients

John the son of Zebedee probably wrote his three NT letters no later than the 90s A.D. He wrote from Ephesus (in present-day western Turkey), perhaps to churches like those mentioned in Rev. 2:8–3:22. John also wrote the Fourth Gospel and the book of Revelation.

Theme of 1 John

First John calls readers back to the three basics of Christian life: true doctrine, obedient living, and faithful devotion. Because “God is light” (1:5), Christ’s followers overcome wicked people who oppose them. God’s Son lives in and among them. He is greater than the spirit of “the antichrist” now in the world (4:3–4). Those who believe in the Son of God have assurance of eternal life (5:13).

Theme of 2 John

The focus of 2 John is living in God’s love according to the truth of Jesus Christ. This love extends not only to God but to others as well. It is also wise; it does not “go on ahead” of biblical revelation (v. 9). It does not aid enemies of the gospel (vv. 10–11). Instead, Christ’s followers “walk according to his commandments” (v. 6). Through faith they “win a full reward” (v. 8).

Theme of 3 John

The theme of 3 John is faithfulness despite opposition. The man who received the letter, Gaius, faces a troublemaker named Diotrephes. By “walking in the truth” (vv. 3, 4), Christians can live out the message that John teaches in all his letters.

Outline for 1 John

  1. God Is Light and Christ Is the Way (1:1–2:6)
  2. The Unchanging Commandment in a Changing World (2:7–17)
  3. Overcoming the Antichrist by Confessing the Son (2:18–3:10)
  4. Overcoming Evil by Listening to the Apostle (3:11–4:6)
  5. The Assurance of God through the Love of God (4:7–21)
  6. Faith in the Son as the Way to Life (5:1–12)
  7. Final Call to Faith and Understanding (5:13–21)

Outline for 2 John

  1. Greeting: The Elder’s Love (vv. 1–3)
  2. The Elder’s Joy and Request (vv. 4–6)
  3. The Elder’s Concern (vv. 7–8)
  4. The Elder’s Warning (vv. 9–11)
  5. Closing: The Elder’s Farewell (vv. 12–13)

Outline for 3 John

  1. Greeting: The Elder’s Joy at Gaius’s Faithfulness (vv. 1–4)
  2. Praise for Gaius’s Support for Traveling Christian Workers (vv. 5–8)
  3. Concern about Diotrephes (vv. 9–10)
  4. Advice and Commendation of Demetrius (vv. 11–12)
  5. Closing: A Promise to Visit (vv. 13–15)

The Setting of 1 John

c. A.D. 85

John likely wrote 1 John from Ephesus, where apparently he had relocated near the time of the fall of Jerusalem to the Romans in A.D. 70. The letter was probably intended to be read by the church in Ephesus and perhaps also by other churches in the surrounding cities. Ephesus was a wealthy and highly influential port city in the Roman province of Asia, and was renowned for its temple of Artemis (Diana).

The Setting of 1 John

Theological Themes of 1 John

God is light (1:5; 2:8) God is love (4:8, 16, 19)
Christians were spiritually dead: then, they “passed out of death into life” (3:14) God loved his people and sent Jesus to die for them (3:16; 4:10, 14, 19; 5:11)
Christians have been born of God (2:29; 3:9; 4:7; 5:1, 4, 18) God gave Christians life (3:14; 4:9; 5:11, 16)
God gave Christians the Spirit (2:20, 27; 3:24; 4:13) along with understanding (5:20) Christians are of/from God/the truth (3:10, 19; 4:4, 6; 5:19)
God abides in Christians, and his Word abides in them (2:14, 24, 27; 3:9, 24; 4:12, 13, 15, 16) Christians abide in God, and thus abide in the light (2:5, 6, 27, 28; 3:6, 24; 4:13, 16)
Christians know God (2:13, 14; 4:6, 7), they know the Father (2:13; 5:20), they know Jesus (1:3; 2:3), and they know the Spirit (4:2, 6) Christians love God (2:5; 4:21; 5:2, 3)
Because they have been born again, have received the Spirit, abide in God as God abides in them, and know and love God, Christians bear observable fruit. They:
The Global Message of 1–3 John

The Global Message of 1–3 John

The letters of John address the global church head-on with strong words that confront half-hearted Christian living and confused thinking about Christ. These letters tell us that everyone is walking in either light or darkness, love or hatred, truth or falsehood. John says that either we confess Jesus as the Son of God who has come in the flesh, or we lend our support to the antichrist, who denies this. There is no middle ground. Above all, these epistles issue a resounding call to believers to walk in love, as they have been loved.

Redemptive History and 1–3 John

The opening words of 1 John place this letter in the flow of redemptive history: “That which was from the beginning” (1 John 1:1). As in the first verse of his Gospel account (John 1:1), John is likely drawing here on Genesis 1:1, which tells us that, “In the beginning, God created the heavens and the earth.” John’s point in opening his first epistle this way is to teach that Jesus Christ has existed eternally. He did not come into being at the incarnation.

At the same time, something decisively new did happen at the incarnation—“the life was made manifest, and we have seen it” (1 John 1:2). The second person of the Trinity came into the history of this world as a man. John therefore emphasizes in his first verse not only that Jesus was preexistent but also that he entered into world history as a real human being. God did not reveal his salvation to us through visions or dreams or subjective feelings, but through a real man in real history—that “which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands” (1:1). Indeed, confessing the humanity of Jesus is seen as one of the key marks of authentic faith throughout John’s letters (1 John 4:1–3; 2 John 7).

Universal Themes in 1–3 John

John’s letters bring together powerfully the three aspects of authentic Christian living, whatever its cultural expression: true doctrine (mind), selfless love (heart), and obedient action (will).

Mind. John says clearly that certain key truths must be confessed by those who claim to be true believers. If these truths are denied, it is proof that such a person does not know and love God. John therefore speaks not only broadly of the truth and of the importance of acknowledging the truth (1 John 2:21; 2 John 1–2, 9; 3 John 3–4) but also of specific truths that must be embraced. True Christians believe, for example, that they are sinners (1 John 1:8, 10), that Jesus is the Christ (2:22; 5:1), and that Jesus came in the flesh (4:1–3; 2 John 7).

Heart. Authentic Christianity is not only a matter of what we believe but also of how we love. John speaks extensively in his letters of the central significance of love. True Christians love God (1 John 4:20; 5:2, 10) and love other believers (2:10; 3:11, 14, 18; 4:7). Indeed, the two must go together, for “whoever loves God must also love his brother” (4:21). And both kinds of human love—the vertical and the horizontal, as we may describe them—are rooted in an even greater love: God’s love for us (3:16; 4:7, 19).

Will. Finally, vibrant Christian living is not only a matter of what we believe and what we love but also of what we do. Indeed, authentic love must express itself outwardly. “Little children, let us not love in word or talk but in deed and in truth” (1 John 3:18). John is insistent that to confess orthodox doctrine with the lips while neglecting to obey God’s commands is proof that one has not been born of God (2:3–4; 3:22–24; 5:2–3; 2 John 6).

The Global Message of 1–3 John for Today

John’s three letters hold deep significance for global Christianity. Two themes in John’s letters are particularly relevant—Christ, the central person of Christianity; and love, the central action of Christianity.

Christ among the world religions. In some parts of the world, especially in the West, pluralism reigns. Sincerity seems to count more than truth. In such contexts, our belief that Jesus Christ is the one true way of salvation must not be compromised. John makes clear that unyielding loyalty to the singular supremacy of Christ as the Son of God is nonnegotiable for the Christian church (1 John 2:22–23; 4:1–3; 5:1, 10, 13).

In other parts of the world, people do not have trouble believing that only one religion is the true religion, but they adhere to some worldview other than Christianity. Here, too, the biblical Christ must be lifted up and shown to be the Son of God who came into the world in flesh and blood to provide atonement for sins. In him is life itself (1 John 5:11–12). Jesus is not one great prophet among many, as Islam teaches. He is not merely a uniquely enlightened spiritual teacher, as Buddhism says. Jesus is not a wise sage or a personal form of the gods Brahman or Vishnu, as different forms of Hinduism might teach. Only in Christ is restoration and life found. “Whoever has the Son has life” (5:12).

Love above all else. The primacy of love is upheld throughout the New Testament. Yet nowhere is love described so clearly as central to Christian living as in John’s letters. Twenty percent of the New Testament references to “love” are found in 1–3 John. According to John, love is not simply a trait of Christian living; it is definitive of Christian living. “Anyone who does not love does not know God, because God is love” (1 John 4:8).

Such love is expressed in practical deeds of kindness and generosity toward fellow believers. John emphasizes that because of what Christ has done for us, we are compelled gladly to lay down our lives for others (1 John 3:16–18). We are to love not “in word or talk but in deed and in truth” (3:18).

Massive needs present themselves around the world. For example, due to poor stewardship of resources, political corruption, and other factors, water and food are often not available for those who need it most, such as young children. Christ’s disciples are called to address such needs, especially as they arise among fellow Christians. The same can be said for many other global concerns—systemic injustice, debilitating disease, job loss, poverty, various assaults on the dignity of human life, modern slavery, and so on. As the global church lifts its eyes to consider the needs confronting fellow believers around the world, neglect of such need, says John, is proof that God’s love does not abide in us (1 John 3:17).

3 John Fact #1: A personal letter

Fact: A personal letter

A personal letter. John’s letter to Gaius follows the pattern of personal letters of his day: greetings (v. 1), a prayer for Gaius’s health (v. 2a), the main message (vv. 5–12), and a brief farewell (vv. 13–15). John departs from the standard form only in his expression of concern for his friend’s spiritual well-being (vv. 2b–4).

John the son of Zebedee

John the son of Zebedee

John the son of Zebedee was one of Jesus’ 12 disciples, along with his brother James. John was a fisherman. He and James were in business with fellow disciples Simon Peter and Andrew (Luke 5:10). John was a close friend of Jesus and one of the inner circle of disciples. He is probably “the other disciple” (John 18:16) and “the one whom Jesus loved” (20:2). This “other disciple” reclined next to Jesus at the Last Supper (13:23). He stood at the foot of the cross, where Jesus entrusted his mother Mary to John’s care (19:26–27). Along with Peter he witnessed the empty tomb on the first Easter morning (20:2–10). He also talked with the resurrected Jesus (21:7, 20). In addition to the Gospel bearing his name, John wrote the books of 1, 2 and 3 John, and Revelation. (John 13:23)

Jude

Chapter 1

Greeting

1 Jude, a servant 1 1:1 For the contextual rendering of the Greek word doulos, see Preface of Jesus Christ and brother of James,

To those who are called, beloved in God the Father and kept for 2 1:1 Or by Jesus Christ:

2 May mercy, peace, and love be multiplied to you.

Judgment on False Teachers

3 Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. 4 For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ.

5 Now I want to remind you, although you once fully knew it, that Jesus, who saved 3 1:5 Some manuscripts although you fully knew it, that the Lord who once saved a people out of the land of Egypt, afterward destroyed those who did not believe. 6 And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day— 7 just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, 4 1:7 Greek different flesh serve as an example by undergoing a punishment of eternal fire.

8 Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones. 9 But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, “The Lord rebuke you.” 10 But these people blaspheme all that they do not understand, and they are destroyed by all that they, like unreasoning animals, understand instinctively. 11 Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam's error and perished in Korah's rebellion. 12 These are hidden reefs 5 1:12 Or are blemishes at your love feasts, as they feast with you without fear, shepherds feeding themselves; waterless clouds, swept along by winds; fruitless trees in late autumn, twice dead, uprooted; 13 wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever.

14 It was also about these that Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord comes with ten thousands of his holy ones, 15 to execute judgment on all and to convict all the ungodly of all their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him.” 16 These are grumblers, malcontents, following their own sinful desires; they are loud-mouthed boasters, showing favoritism to gain advantage.

A Call to Persevere

17 But you must remember, beloved, the predictions of the apostles of our Lord Jesus Christ. 18 They 6 1:18 Or Christ, because they said to you, “In the last time there will be scoffers, following their own ungodly passions.” 19 It is these who cause divisions, worldly people, devoid of the Spirit. 20 But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, 21 keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. 22 And have mercy on those who doubt; 23 save others by snatching them out of the fire; to others show mercy with fear, hating even the garment 7 1:23 Greek chiton, a long garment worn under the cloak next to the skin stained by the flesh.

Doxology

24 Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, 25 to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time 8 1:25 Or before any age and now and forever. Amen.

Footnotes

[1] 1:1 For the contextual rendering of the Greek word doulos, see Preface
[2] 1:1 Or by
[3] 1:5 Some manuscripts although you fully knew it, that the Lord who once saved
[4] 1:7 Greek different flesh
[5] 1:12 Or are blemishes
[6] 1:18 Or Christ, because they
[7] 1:23 Greek chiton, a long garment worn under the cloak next to the skin
[8] 1:25 Or before any age
Table of Contents
Introduction to Jude

Introduction to Jude

Timeline

Author, Date, and Recipients

The book was written by Jude, the brother of James and Jesus (see Matt. 13:55; Mark 6:3, where “Judas” is the same in Greek as “Jude”). Jude was probably written in the mid-60s A.D. Considering the letter’s apparent Jewish perspective, Jude’s audience was probably Jewish Christians, or a mixture of Jewish and Gentile readers where the Gentiles were familiar with Jewish traditions.

Since Jude addresses a situation similar to the one addressed by 2 Peter and exhibits a literary relationship to ch. 2 of that letter (Jude may have been a source for 2 Peter), the two letters are commonly dated in fairly close proximity, even though evidence for the date of writing within the book of Jude is sparse.

Theme

The church must defend the one true faith (v. 3). Believers must be faithful to the end by resisting false teachers and following the truth.

Purpose, Occasion, and Background

Jude warns against following false teachers who have infiltrated the church and are distorting the one true faith. Jude calls the church to defend the truth aggressively against such false teaching.

While the false teachers of Jude were profoundly libertine (morally unrestrained), it would be historically inaccurate to argue that they were Gnostics. This heretical sect (or group of sects) was influential primarily from the second century A.D. onward.

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

The format is of a NT epistle (letter), with its loose divisions of salutation, body, and closing. But the central unit of the letter (vv. 5–16) fits the style of a judgment oracle: it has an object of attack, an attack coming from several directions, a harsh tone, and an implied standard on which the attack is being conducted (“the faith that was once for all delivered to the saints”; v. 3). The description of those who left the faith (vv. 8–16) provides a picture of their character and actions. The 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 apostasy and the false teachers who have caused it. The only NT passage that goes beyond Jude in these traits is Jesus’ denunciation of the religious leaders in Matthew 23. But this letter begins with the usual soothing notes of NT epistles, and in the last two verses it becomes one of the most moving benedictions in the NT.

Key Themes

  1. Christians need to defend the doctrines of the faith (v. 3).
  2. False teachers may be identified by their immoral character (vv. 4, 8, 10, 12–13, 16, 18–19).
  3. God will judge false teachers (vv. 4, 5–7, 11, 14–15).
  4. Saints must endure to be saved (vv. 17–23).
  5. As God grants mercy to those who are called, they must show mercy to others (vv. 2, 21–23).
  6. God grants the grace to ensure that his people will persevere (vv. 1–2, 24–25).

Outline

  1. Initial Greeting (vv. 1–2)
  2. Jude’s Appeal: Contend for the Faith (vv. 3–4)
  3. The Immoral Character and Resulting Judgment of the False Teachers (vv. 5–16)
  4. Concluding Exhortations (vv. 17–25)
The Global Message of Jude

The Global Message of Jude

The global message of Jude is that the church must work, locally all the way up to internationally, to defend the faith. For false teaching leads to immorality, but true believers will persevere, by God’s grace, to the end.

Jude and Redemptive History

Despite its brevity, Jude’s letter is filled with a rich awareness of the history of salvation that God has been working out through the ages. Jude speaks of the “common salvation” that “was once for all delivered to the saints” (Jude 3), reminding his readers of the faith that has been handed down through the generations. Throughout the letter Jude then refers to several figures and places in Old Testament history, such as Adam, Cain, Moses, Balaam, Enoch, Sodom and Gomorrah, and Egypt.

Jude is also aware that in his own time something decisively new has dawned. With the coming of “our only Master and Lord, Jesus Christ” (Jude 4), salvation has been revealed in a clearer and more abundant way than ever before. Indeed, we are now “in the last time” (v. 18). The new age has begun. The newness of Christ’s coming has strong connections, however, with the past. For Christ himself, the second Person of the Trinity, was active in Old Testament redemptive history. Jude refers to him as the one who saved Israel and brought them out of the land of Egypt, and then destroyed the rebellious (v. 5).

Universal Themes in Jude

Defending the faith. Jude opens his letter by exhorting his readers to “contend for the faith that was once for all delivered to the saints” (Jude 3). The need for such contending arises not from the world but from within the church—“certain people have crept in” (v. 4). Many of the greatest dangers to the church around the world come not from outside her walls but from inside. As Jesus said, there are wolves in the church that look like sheep (Matt. 7:15). Despite acting subversively rather than openly, false teachers can easily be identified by their godlessness. They are “grumblers, malcontents, following their own sinful desires” (Jude 16). Jude reminds his readers, and us, that the apostles predicted that such false teachers would arise (vv. 17–18). The church must not be swept into falsehood and godlessness but must persevere in the love of God (v. 21), receiving mercy from Jesus and extending mercy to others (vv. 22–23).

The nature of grace. The false teachers who have infiltrated the church “pervert the grace of our God into sensuality” (Jude 4). The gospel is so radical, justifying the ungodly (Rom. 4:5), that taking grace in this godless direction has been a perennial danger to the church. Paul seems to have combatted this error in Romans (Rom. 5:20–6:23). Yet the grace of God, when truly received and enjoyed in all its freeness by the power of the Holy Spirit, does not encourage sinning. It rather transforms sinners and gives them a distaste for sin. Jude returns to the nature of true grace at the end of his letter when he reminds his readers of “the love of God” and “the mercy of our Lord Jesus Christ” (Jude 21) in the context of exhorting them toward holiness (vv. 22–23; contrast v. 16). God’s grace is not a license to sin. For grace is not only a pardon that forgives but a power that transforms. It cannot be one without the other.

The Global Message of Jude for Today

“Contend for the faith that was once for all delivered to the saints” (Jude 3). The church today does well to receive this exhortation. Amid the swirling and conflicting claims to truth in the world today, including even the claim that no one religion can claim the full truth, the church must contend for the faith. This especially includes contending for truth within the church itself, protecting believers against false doctrine. For false doctrine always brings godlessness along with it.

At the same time, we note what Jude says immediately prior to exhorting the church to contend for the faith. He begins, “Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith” (Jude 3). Jude did not write the letter he wanted to write. He wished to write a letter that exulted in those things about which he and his readers agreed.

This is instructive for the church today. We must contend for the faith, yet we must avoid the word-wars and quarrels against which the New Testament warns us (1 Tim. 4:6–7; 6:3–4; 2 Tim. 2:14, 23–26; Titus 3:9; James 4:1). Our first impulse should be to exult together in our common salvation. As believers today from across the globe interact with one another—interaction that is increasingly possible in this digital age—our instincts must be those of Jude. We must not hesitate to contend for the faith when it is endangered by false teaching.

Yet there is a common salvation that all true believers share, and we should rejoice over that. Many secondary matters may distinguish us: ethnicity, political persuasion, social class, worldview assumptions, denominational affiliation. But we are one in Christ, all saved by grace into his body, the church.

Through it all, the grace that has rescued us, says Jude, will preserve us. God in his mercy will not only transform us; he himself will also keep us from stumbling and present us before his divine glory with great joy (Jude 24). “To the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever” (v. 25).

Revelation Fact #16: Benedictions

Fact: Benedictions

Revelation contains seven benedictions, or blessings (see chart). Some other memorable benedictions include Aaron’s blessing on Israel (Num. 6:24–26), 2 Corinthians 13:14, and Jude 24–25. These and other blessings are often used in Christian worship.

Jude Fact #1: Michael

Fact: Michael

Michael (v. 9) is the only archangel identified by name in Scripture. In the book of Daniel, he is the guardian of God’s people (Dan. 10:13, 21; 12:1). He also leads the heavenly army in the fight against the dragon in Rev. 12:7.

Jude Fact #2: While Christians wait for the Lord to return,

Fact: While Christians wait for the Lord to return,

While Christians wait for the Lord to return, they should be building themselves up in the faith, praying, and showing mercy to doubters and sinners—while also fearing the evil influence of such people (vv. 20–23).

Equivalent Expressions for the “Last Days”

Equivalent Expressions for the “Last Days”

The “last days” (the day of salvation, 2 Cor. 6:2) have already come but the “last day” (the day of salvation and wrath, 1 Thess. 5:1–11) has not yet arrived. The following are equivalent expressions for the “last days” (the period of time between Jesus’ death and resurrection and the final judgment).

“the last days” Acts 2:17; 2 Tim. 3:1; Heb. 1:2; James 5:3
“the last hour” 1 John 2:18
“the last time” Jude 18
“the last times” 1 Pet. 1:20
Jude’s Application of Prophecies and Events

Jude’s Application of Prophecies and Events

Jude often refers to prophecies or events and then applies them to the false teachers with the word “these,” thereby showing how these past events and prophecies are to be understood.

Reference Past event Application to false teachers Reference
vv. 5–7 Judgment on Israel, angels, and Sodom and Gomorrah “these people also” v. 8
v. 9 Michael did not rebuke the devil “But these people” v. 10
v. 11 Cain, Balaam, Korah “These” v. 12
vv. 14–15 Enoch’s proclamation of judgment “These” v. 16
vv. 17–18 Predictions of apostles “It is these” v. 19
Study Notes
Jude Fact #1: Michael

Fact: Michael

Michael (v. 9) is the only archangel identified by name in Scripture. In the book of Daniel, he is the guardian of God’s people (Dan. 10:13, 21; 12:1). He also leads the heavenly army in the fight against the dragon in Rev. 12:7.

Study Notes

Jude 1–2 Initial Greeting. Although he is Jesus’ brother, Jude calls himself Jesus’ servant. Jesus is his Lord. He is also the brother of James, who plays a major role in the NT (Acts 12:17; 15:13; 21:18; Gal. 1:19; 2:9, 12). called. See note on Rom. 8:30. Beloved shows the close relationship between God the Father and the readers. Jude reminds the readers that even though false teachers threaten them, they will be kept by God’s power from falling away.

Study Notes

Jude 3 Beloved. Jude, like Peter, emphasizes his strong personal concern for his readers (see vv. 17, 20; 1 Pet. 2:11; 2 Pet. 3:1). the faith. The truth about Jesus and salvation through him. once for all delivered to the saints (that is, Christians). By this time, the content of “the faith” was established in the teaching of the early church.

Study Notes

Jude 3–4 Jude’s Appeal: Contend for the Faith. Jude urges his readers to stand for the faith against the false teachers.

Jude 4 crept in unnoticed. The false teachers seem to be Christians. Designated translates a Greek word meaning “to write about or identify beforehand.” The false teachers did not take God by surprise. He predicted their coming and their condemnation long before they existed. They pervert (that is, twist and distort) God’s grace (especially his free forgiveness of sin) into permission for sensuality (see note on 2 Pet. 2:2; compare Rom. 3:8; 6:1, 15; 2 Pet. 3:15–16).

Study Notes

Jude 5 Jude’s readers once fully knew about God’s judgment. Apparently their sense of its certainty has lessened. Jesus . . . saved a people out of the land of Egypt (see Exodus 1–15). This may seem puzzling, because the name “Jesus” does not appear in the OT. This is a clear example of the apostolic understanding of the OT. The Son of God has an eternal divine nature. He was active in the world from the beginning of creation (see John 1:3; 8:56–58; 12:41; Col. 1:16; Heb. 1:8–12). Jesus, then, judged and destroyed those who escaped Egypt but failed to trust God (compare 1 Cor. 10:5; Heb. 3:16–19).

Study Notes

Jude 6 angels who did not stay within their own position of authority. God has kept these beings in eternal chains ever since. Some scholars think this refers to the fall of angels from heaven. Others think Jude refers to the sin of angels in Gen. 6:1–4 (see note on 1 Pet. 3:19; see also Jude 14–15).

Study Notes

Jude 7 The people of Sodom and Gomorrah (Genesis 19) received the judgment of eternal fire. Smoke rose from the site of Sodom and Gomorrah into the first century A.D. This was taken as a physical symbol of eternal divine judgment. Pursued unnatural desire refers to the homosexual activity in Sodom (Gen. 19:5).

Study Notes
Jude Fact #1: Michael

Fact: Michael

Michael (v. 9) is the only archangel identified by name in Scripture. In the book of Daniel, he is the guardian of God’s people (Dan. 10:13, 21; 12:1). He also leads the heavenly army in the fight against the dragon in Rev. 12:7.

Jude Fact #2: While Christians wait for the Lord to return,

Fact: While Christians wait for the Lord to return,

While Christians wait for the Lord to return, they should be building themselves up in the faith, praying, and showing mercy to doubters and sinners—while also fearing the evil influence of such people (vv. 20–23).

Study Notes

Jude 8–10 These people also refers to the false teachers (see chart). They are led astray by relying on their dreams. They follow experiences they claim are from God. Yet these experiences lead them to disobey God’s written Word (see v. 18). the glorious ones. Probably evil angels (see note on 2 Pet. 2:10b–11). Even the archangel (chief or leader of angels) Michael did not slander or insult the devil when he disputed with him over the body of Moses. This event is not in the OT. Whatever story Jude refers to has been lost. In any case, Michael did not condemn the devil. He left that to God’s authority. He simply told the devil, “The Lord rebuke you.” This demonstrates the exclusive power and authority of Jesus Christ, something the false teachers deny (see Jude 4). Christ also gives believers authority over demons (see note on Acts 16:18). Jude’s use of a story from nonbiblical literature does not indicate that Jude thought the book was inspired by the Holy Spirit. Elsewhere in the NT, writers quote nonbiblical sources to make a point (see notes on Acts 17:28; Titus 1:12–13).

Jude 10 All that they do not understand includes true biblical doctrine about God, angels, and demons, and human sin and forgiveness through Christ. What they understand instinctively, like animals, is how to follow their desires, by which they will ultimately be destroyed.

See chart See chart Jude’s Application of Prophecies and Events

Jude’s Application of Prophecies and Events

Jude often refers to prophecies or events and then applies them to the false teachers with the word “these,” thereby showing how these past events and prophecies are to be understood.

Reference Past event Application to false teachers Reference
vv. 5–7 Judgment on Israel, angels, and Sodom and Gomorrah “these people also” v. 8
v. 9 Michael did not rebuke the devil “But these people” v. 10
v. 11 Cain, Balaam, Korah “These” v. 12
vv. 14–15 Enoch’s proclamation of judgment “These” v. 16
vv. 17–18 Predictions of apostles “It is these” v. 19
Study Notes

Jude 11 Cain (Gen. 4:5–8), Balaam (Num. 22:5–7; 2 Pet. 2:15), and Korah (Num. 16:1–3, 31–35) were all dissatisfied with what they had in life. They rebelled against God, greedily seeking selfish gain at any cost.

Study Notes

Jude 12–13 Jude compares the false teachers to hidden reefs that destroy ships without warning. These opponents of the gospel hide in the church. They share in the love feasts (including the Lord’s Supper). They act as if they are Christians. Instead, they are like waterless clouds, promising rain that never falls. They promise fruit but are like fruitless trees. They are like wandering stars (probably meaning planets) that give misleading guidance to travelers.

Study Notes

Jude 14–15 Enoch, the seventh from Adam (Gen. 5:18–24; compare 1 Chron. 1:3). Jude describes the coming of the Lord as Enoch prophesied, and he quotes from 1 Enoch 1.9 (see note on Jude 8–10). The quote from Enoch focuses on blasphemy against God (e.g., in vv. 3–4, the opponents’ denial of Jesus Christ). to convict. For punishment, not for repentance (as in John 16:8). Jude places great emphasis on the ungodliness of those judged (see note on 2 Pet. 1:6).

Study Notes

Jude 5–16 The Immoral Character and Resulting Judgment of the False Teachers. Jude uses analogies from the OT and Jewish tradition to declare judgment for the false teachers (see v. 13). He also describes the immorality that characterizes this group.

Jude 16 Jude applies the citation from Enoch to the false teachers, probably using this list of sins to focus on some of their more pronounced and obvious misbehaviors. Grumblers calls to mind the wilderness generation (Ex. 16:7–12; Num. 14:27; 16:41; 17:5). To gain advantage probably refers to financial gain (see Jude 11).

Study Notes

Jude 17–18 beloved. See note on v. 3. the predictions of the apostles. Warnings about false teachers (compare v. 4; Acts 20:29–30; 1 Tim. 4:1–5; 2 Tim. 3:1–5).

See chart See chart
Equivalent Expressions for the “Last Days”

Equivalent Expressions for the “Last Days”

The “last days” (the day of salvation, 2 Cor. 6:2) have already come but the “last day” (the day of salvation and wrath, 1 Thess. 5:1–11) has not yet arrived. The following are equivalent expressions for the “last days” (the period of time between Jesus’ death and resurrection and the final judgment).

“the last days” Acts 2:17; 2 Tim. 3:1; Heb. 1:2; James 5:3
“the last hour” 1 John 2:18
“the last time” Jude 18
“the last times” 1 Pet. 1:20
Study Notes

Jude 19 It is these indicates that the “scoffers” described in v. 18 are the false teachers Jude warns about (see chart). These worldly people . . . cause divisions within the church over many things. They especially cause trouble over morality and doctrine. Devoid of the Spirit is an indication that these opponents are really unbelievers (compare Rom. 8:9; 1 Cor. 2:14).

See chart See chart
Jude’s Application of Prophecies and Events

Jude’s Application of Prophecies and Events

Jude often refers to prophecies or events and then applies them to the false teachers with the word “these,” thereby showing how these past events and prophecies are to be understood.

Reference Past event Application to false teachers Reference
vv. 5–7 Judgment on Israel, angels, and Sodom and Gomorrah “these people also” v. 8
v. 9 Michael did not rebuke the devil “But these people” v. 10
v. 11 Cain, Balaam, Korah “These” v. 12
vv. 14–15 Enoch’s proclamation of judgment “These” v. 16
vv. 17–18 Predictions of apostles “It is these” v. 19
See chart See chart Jude’s Application of Prophecies and Events

Jude’s Application of Prophecies and Events

Jude often refers to prophecies or events and then applies them to the false teachers with the word “these,” thereby showing how these past events and prophecies are to be understood.

Reference Past event Application to false teachers Reference
vv. 5–7 Judgment on Israel, angels, and Sodom and Gomorrah “these people also” v. 8
v. 9 Michael did not rebuke the devil “But these people” v. 10
v. 11 Cain, Balaam, Korah “These” v. 12
vv. 14–15 Enoch’s proclamation of judgment “These” v. 16
vv. 17–18 Predictions of apostles “It is these” v. 19
Study Notes

Jude 20 praying in the Holy Spirit. That is, praying in harmony with the leading of the Holy Spirit, rather than according to one’s own agenda (see Rom. 8:26–27; Eph. 6:18). The context here is different from the speaking in tongues described in 1 Cor. 14:14–19.

Jude Fact #2: While Christians wait for the Lord to return,

Fact: While Christians wait for the Lord to return,

While Christians wait for the Lord to return, they should be building themselves up in the faith, praying, and showing mercy to doubters and sinners—while also fearing the evil influence of such people (vv. 20–23).

Study Notes

Jude 21 keep (or guard) yourselves in the love of God. Christians do this by growing strong doctrinally (v. 20), persevering in prayer (v. 20), and waiting for the Lord’s coming. Verses 1–2 and vv. 24–25 teach that God keeps them as well. No true believer will ever lose his or her salvation (see notes on Heb. 6:6; 2 Pet. 1:10).

Study Notes

Jude 23 To save some people (that is, to lead them to faith in Christ) involves snatching them out of the fire. They were close to God’s judgment. Others who are caught up in immorality should also be shown mercy. This should be done with fear, so that the faithful Christian is not influenced toward evil by the person he is trying to restore. Hating even the garment stained by the flesh (compare Zech. 3:3–5) implies hating the sin and everything connected with it. The sinner, however, should be treated with mercy, not hatred.

Study Notes

Jude 24 God has the power to keep from stumbling those who have put their faith in him. By “stumbling” Jude means falling into sin or error. If such behavior continues it will eventually lead to falling away from the faith. God will present the Christian blameless (with no stain or sin). before the presence of his glory. The brightness that surrounds God’s presence and visibly shows his holy character. The only possible response to God’s work for believers is great joy.

Study Notes

Jude 17–25 Concluding Exhortations. Jude stresses the proper response of believers to false teachers.

Jude 25 the only God. There is only one God. He has acted redemptively (our Savior; see note on 2 Tim. 1:8–10) through Jesus Christ our Lord. Jesus is the mediator between people and God. The church praises God through Christ, saying, to God be glory (great honor), majesty (he is greater than all), dominion (his kingdom has no boundaries), and authority (he rules over all creation). Before all time means before the beginning of creation (Gen. 1:1).

Introduction to Jude

Introduction to Jude

Timeline

Author, Date, and Recipients

The book was written by Jude, the brother of James and Jesus (see Matt. 13:55; Mark 6:3, where “Judas” is the same in Greek as “Jude”). Jude was probably written in the mid-60s A.D. Considering the letter’s apparent Jewish perspective, Jude’s audience was probably Jewish Christians, or a mixture of Jewish and Gentile readers where the Gentiles were familiar with Jewish traditions.

Since Jude addresses a situation similar to the one addressed by 2 Peter and exhibits a literary relationship to ch. 2 of that letter (Jude may have been a source for 2 Peter), the two letters are commonly dated in fairly close proximity, even though evidence for the date of writing within the book of Jude is sparse.

Theme

The church must defend the one true faith (v. 3). Believers must be faithful to the end by resisting false teachers and following the truth.

Purpose, Occasion, and Background

Jude warns against following false teachers who have infiltrated the church and are distorting the one true faith. Jude calls the church to defend the truth aggressively against such false teaching.

While the false teachers of Jude were profoundly libertine (morally unrestrained), it would be historically inaccurate to argue that they were Gnostics. This heretical sect (or group of sects) was influential primarily from the second century A.D. onward.

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

The format is of a NT epistle (letter), with its loose divisions of salutation, body, and closing. But the central unit of the letter (vv. 5–16) fits the style of a judgment oracle: it has an object of attack, an attack coming from several directions, a harsh tone, and an implied standard on which the attack is being conducted (“the faith that was once for all delivered to the saints”; v. 3). The description of those who left the faith (vv. 8–16) provides a picture of their character and actions. The 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 apostasy and the false teachers who have caused it. The only NT passage that goes beyond Jude in these traits is Jesus’ denunciation of the religious leaders in Matthew 23. But this letter begins with the usual soothing notes of NT epistles, and in the last two verses it becomes one of the most moving benedictions in the NT.

Key Themes

  1. Christians need to defend the doctrines of the faith (v. 3).
  2. False teachers may be identified by their immoral character (vv. 4, 8, 10, 12–13, 16, 18–19).
  3. God will judge false teachers (vv. 4, 5–7, 11, 14–15).
  4. Saints must endure to be saved (vv. 17–23).
  5. As God grants mercy to those who are called, they must show mercy to others (vv. 2, 21–23).
  6. God grants the grace to ensure that his people will persevere (vv. 1–2, 24–25).

Outline

  1. Initial Greeting (vv. 1–2)
  2. Jude’s Appeal: Contend for the Faith (vv. 3–4)
  3. The Immoral Character and Resulting Judgment of the False Teachers (vv. 5–16)
  4. Concluding Exhortations (vv. 17–25)
The Global Message of Jude

The Global Message of Jude

The global message of Jude is that the church must work, locally all the way up to internationally, to defend the faith. For false teaching leads to immorality, but true believers will persevere, by God’s grace, to the end.

Jude and Redemptive History

Despite its brevity, Jude’s letter is filled with a rich awareness of the history of salvation that God has been working out through the ages. Jude speaks of the “common salvation” that “was once for all delivered to the saints” (Jude 3), reminding his readers of the faith that has been handed down through the generations. Throughout the letter Jude then refers to several figures and places in Old Testament history, such as Adam, Cain, Moses, Balaam, Enoch, Sodom and Gomorrah, and Egypt.

Jude is also aware that in his own time something decisively new has dawned. With the coming of “our only Master and Lord, Jesus Christ” (Jude 4), salvation has been revealed in a clearer and more abundant way than ever before. Indeed, we are now “in the last time” (v. 18). The new age has begun. The newness of Christ’s coming has strong connections, however, with the past. For Christ himself, the second Person of the Trinity, was active in Old Testament redemptive history. Jude refers to him as the one who saved Israel and brought them out of the land of Egypt, and then destroyed the rebellious (v. 5).

Universal Themes in Jude

Defending the faith. Jude opens his letter by exhorting his readers to “contend for the faith that was once for all delivered to the saints” (Jude 3). The need for such contending arises not from the world but from within the church—“certain people have crept in” (v. 4). Many of the greatest dangers to the church around the world come not from outside her walls but from inside. As Jesus said, there are wolves in the church that look like sheep (Matt. 7:15). Despite acting subversively rather than openly, false teachers can easily be identified by their godlessness. They are “grumblers, malcontents, following their own sinful desires” (Jude 16). Jude reminds his readers, and us, that the apostles predicted that such false teachers would arise (vv. 17–18). The church must not be swept into falsehood and godlessness but must persevere in the love of God (v. 21), receiving mercy from Jesus and extending mercy to others (vv. 22–23).

The nature of grace. The false teachers who have infiltrated the church “pervert the grace of our God into sensuality” (Jude 4). The gospel is so radical, justifying the ungodly (Rom. 4:5), that taking grace in this godless direction has been a perennial danger to the church. Paul seems to have combatted this error in Romans (Rom. 5:20–6:23). Yet the grace of God, when truly received and enjoyed in all its freeness by the power of the Holy Spirit, does not encourage sinning. It rather transforms sinners and gives them a distaste for sin. Jude returns to the nature of true grace at the end of his letter when he reminds his readers of “the love of God” and “the mercy of our Lord Jesus Christ” (Jude 21) in the context of exhorting them toward holiness (vv. 22–23; contrast v. 16). God’s grace is not a license to sin. For grace is not only a pardon that forgives but a power that transforms. It cannot be one without the other.

The Global Message of Jude for Today

“Contend for the faith that was once for all delivered to the saints” (Jude 3). The church today does well to receive this exhortation. Amid the swirling and conflicting claims to truth in the world today, including even the claim that no one religion can claim the full truth, the church must contend for the faith. This especially includes contending for truth within the church itself, protecting believers against false doctrine. For false doctrine always brings godlessness along with it.

At the same time, we note what Jude says immediately prior to exhorting the church to contend for the faith. He begins, “Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith” (Jude 3). Jude did not write the letter he wanted to write. He wished to write a letter that exulted in those things about which he and his readers agreed.

This is instructive for the church today. We must contend for the faith, yet we must avoid the word-wars and quarrels against which the New Testament warns us (1 Tim. 4:6–7; 6:3–4; 2 Tim. 2:14, 23–26; Titus 3:9; James 4:1). Our first impulse should be to exult together in our common salvation. As believers today from across the globe interact with one another—interaction that is increasingly possible in this digital age—our instincts must be those of Jude. We must not hesitate to contend for the faith when it is endangered by false teaching.

Yet there is a common salvation that all true believers share, and we should rejoice over that. Many secondary matters may distinguish us: ethnicity, political persuasion, social class, worldview assumptions, denominational affiliation. But we are one in Christ, all saved by grace into his body, the church.

Through it all, the grace that has rescued us, says Jude, will preserve us. God in his mercy will not only transform us; he himself will also keep us from stumbling and present us before his divine glory with great joy (Jude 24). “To the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever” (v. 25).

Revelation Fact #16: Benedictions

Fact: Benedictions

Revelation contains seven benedictions, or blessings (see chart). Some other memorable benedictions include Aaron’s blessing on Israel (Num. 6:24–26), 2 Corinthians 13:14, and Jude 24–25. These and other blessings are often used in Christian worship.

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Dive Deeper | 3 John

When I read 3 John and Jude, I'm reminded how much of our faith is reflected through the examples we follow. Every one of us imitates something—whether it's a person we admire, a culture we embrace, or a pattern we repeat. The question isn't if we imitate but whom we imitate. These two short letters invite me to pause and ask: What does my life reflect?

In 3 John, the apostle gives us three portraits that reveal different heart postures. Gaius is commended for walking in truth and showing genuine love. His hospitality wasn't just polite—it was sacrificial, a tangible expression of faith. Diotrephes, however, serves as a sobering contrast. His pride made him controlling, self-focused, and resistant to spiritual authority. Then there's Demetrius, whose quiet faithfulness earned him the respect of everyone who knew him. John doesn't complicate it: “Imitate what is good.” In other words, look for lives that reflect Christ and model your own after them.

Then Jude echoes that same message, but with a stronger warning. He points to Cain, Balaam, and Korah—people who once had access to God's truth, but allowed jealousy, greed, and rebellion to lead them astray. Their stories remind me how easy it is to drift when pride or self-interest replaces humility and dependence on God. Yet Jude doesn't end his letter in despair; he ends in confidence. He urges believers to build their faith, remain in God's love, and remember that he is able to keep us from stumbling and present us blameless with great joy.

Together, these two letters form a clear picture of what genuine faith looks like. It's not flashy or prideful—it's steady, humble, and rooted in truth. I want my life to imitate that kind of faith, reflecting Jesus so clearly that others see his goodness through me.

I pray your life steadily reflects his character, his love, and his truth in every space he places you.

This month's memory verse

"And he who was seated on the throne said, 'Behold, I am making all things new.' Also he said, 'Write this down, for these words are trustworthy and true.'"

– Revelation 21:5

Discussion Questions

1. Gaius showed sacrificial hospitality. What does sacrificial love or hospitality look like in your life today?

2. Diotrephes resisted authority and sought recognition. Where might pride show up in a similar way in the modern church or in your heart?

3. Demetrius had a quiet, faithful witness. Why do you think God values steady faithfulness as much as (or more than) visible ministry success?

4. Which of the three lives—Gaius, Diotrephes, or Demetrius—do you most identify with right now, and why?