Lesson 5 of 6
In Progress

Theological Themes in Jude

rev. by Matthew L. Skinner (03/2023)

Consequences of false doctrine

The author sees the faith of his “flock” as still being highly vulnerable. This concern invigorates his compassion for their welfare and his hostile characterization of and opposition to the false teachers (vv. 3-4, 10, 23).

Implications of the Parousia for doctrine and life

There is already a strong note of urgency in the cautions and warnings the writer issues, but these are made far more intense by the sense that the people involved are living within a short time frame as they await God’s judgment. So the letter is best understood as offering counsel for the near term rather than for the long term (vv. 16, 18-19).

Jesus as Savior and Judge

The author conveys just as strong a sense of the mercy and grace of Jesus at work in salvation as he does of the immanence and fearfulness of the coming judgment (vv. 7, 22, 24-25).

“Unnatural Lust”

The NRSV translation of Jude 7 refers to the residents of Sodom and Gomorrah (see Genesis 19:1-29) engaging in “sexual immorality” compelled by their “unnatural lust.” Other translations use the word “perversion” to describe the latter. The Greek expression in question describes, literally, going after “different flesh.” What is being criticized in this part of the letter is rather specific, although unusual; it is the men of Sodom’s desire to impose themselves sexually on angelic beings. Just as God punished rebellious angels who mated with human women (according to the extrabiblical book 1 Enoch, expanding on Genesis 6:1-4), likewise God is angered by those who do not respect the cosmic order, separating the affairs of angels from the affairs of humanity. Jude warns its audience that God’s judgment should not be ignored.

Love-Feasts

In its 12th verse, Jude makes reference to communal meals referred to as “love-feasts,” using a Greek word for love (agapē). Most likely these were gatherings of Christians around a shared meal that probably included a celebration of the Lord’s Supper and other forms of worship and teaching. Of course the earliest believers did not have separate buildings set aside for corporate worship. This passage is the earliest known use of the word agapē to describe one of these communal meals.