Jude
Introduction to the Book of Jude
The Epistle of Jude is the most neglected of all New Testament books—and yet, it may be the most relevant to our times. It contains a powerful message intended for the Church at the end of the age. If the Book of Acts is the story of the birth of the Church, then Jude is the account of its spiritual decay. In a sense, it serves as a prelude to the Book of Revelation, sounding a final warning before judgment falls.
Jude, the half-brother of Jesus and full brother of James, writes with urgency. He originally intended to write a letter focusing on the common salvation—a joyful theme centered on the gospel and our unity in Christ. But the Spirit compelled him to change direction. He tells us plainly:
“Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.”
— Jude 1:3, New King James Version (NKJV)
Why the sudden change in tone? Because a great danger had crept into the Church: apostasy. False teachers had infiltrated unnoticed, bringing with them destructive heresies and immoral practices. This epistle is a battle cry to awaken believers to defend the truth.
Jude is also unique in several ways:
It is the only book devoted entirely to apostasy—the deliberate falling away from biblical truth. Jude doesn’t address pagans or atheists; he targets professing Christians who corrupt the faith from within.
Jude makes reference to extra-biblical literature, quoting from the Book of Enoch and referencing the Assumption of Moses. This does not imply these texts are canonical, but Jude draws from well-known Jewish writings of his day to communicate truth effectively to his audience.
The epistle is deeply rooted in Old Testament imagery, reminding us of:
The Israelites who perished in the wilderness due to unbelief (Jude 1:5),
The angels who left their proper domain and are now bound in chains (Jude 1:6),
Sodom and Gomorrah as examples of judgment for sexual immorality (Jude 1:7),
The rebellion of Korah, Balaam’s greed, and Cain’s murder (Jude 1:11).
These are not just ancient stories. Jude shows that the same spirit of rebellion and corruption is alive in the Church today.
Jude gives three charges to his readers:
First, recognize the threat: Apostates have crept in unnoticed.
Second, remember the warnings: The apostles foretold that in the last time there would be mockers and false teachers.
Third, respond faithfully: Believers are to contend earnestly for the faith, build themselves up in the most holy faith, pray in the Holy Spirit, keep themselves in the love of God, and rescue others from the fire.
The book also contains a majestic doxology—perhaps one of the most beautiful in all of Scripture:
“Now to Him who is able to keep you from stumbling,
And to present you faultless
Before the presence of His glory with exceeding joy,
To God our Savior,
Who alone is wise,
Be glory and majesty,
Dominion and power,
Both now and forever. Amen.”
— Jude 1:24–25, New King James Version (NKJV)
In an age where many churches have compromised truth for popularity, and where biblical literacy is in decline, Jude stands as a call to spiritual vigilance and doctrinal clarity. It reminds us that truth matters, and that we must defend the faith passed down once for all to the saints.
Original Outline
Assurance for the Christian – verses 1–2
The Believer and the Faith – verse 3
Apostates Described – verse 4
Apostasy in Old Testament History – verses 5–8
Apostasy in the Supernatural Realm – verses 9–10
An Ancient Trio of Apostates – verse 11
Apostasy in the Natural Realm – verses 12–13
Apostasy in Old Testament Prophecy – verses 14–16
Apostasy Described Again – verses 17–19
The Believer and the Faith – verses 20–23
Assurance for the Christian – verses 24–25
Expanded and Clarified Version:
Opening Assurance for Believers (Jude 1–2)
Jude begins with a strong, comforting affirmation directed to true believers—those sanctified by God the Father, preserved in Jesus Christ, and called. Mercy, peace, and love are pronounced as multiplied blessings.The Christian's Responsibility to the Faith (Jude 3)
Jude exhorts his readers to earnestly contend for the faith—calling believers to spiritual warfare and doctrinal vigilance because of a threat arising within.Initial Description of the Apostates (Jude 4)
Jude exposes the enemy: certain men who crept in unnoticed, ordained to condemnation, ungodly in character, who twist grace into license for sin and deny the Lord Jesus Christ.Historical Examples of Apostasy from the Old Testament (Jude 5–8)
He reviews God’s judgment in three major historical events:Israel's unbelief in the wilderness,
The rebellion of fallen angels,
Sodom and Gomorrah’s gross immorality.
Supernatural Apostasy – A Glimpse into the Invisible Conflict (Jude 9–10)
Jude references the strange confrontation between Michael the Archangel and Satan over the body of Moses, illustrating how spiritual beings are involved in the same rebellion.The Ancient Trio of Apostates – Cain, Balaam, and Korah (Jude 11)
These three individuals personify apostasy:Cain: false worship,
Balaam: religious greed,
Korah: rebellion against God's appointed authority.
Natural Illustrations of Apostasy (Jude 12–13)
Jude offers five vivid metaphors of apostates—hidden reefs, waterless clouds, fruitless trees, raging waves, and wandering stars—describing their destructive, aimless nature.Apostasy Foretold in Prophecy (Jude 14–16)
The prophecy of Enoch is quoted, showing that this rebellion was foreseen long ago. These ungodly men murmur, complain, and flatter for personal gain.The Apostates Described Again – Their Traits and Impact (Jude 17–19)
Jude reminds believers that the apostles predicted such men would arise—sensual, divisive, and devoid of the Spirit.The Believer's Strategy for Standing Firm (Jude 20–23)
Jude gives a fourfold plan for believers:Build yourselves up in the faith,
Pray in the Holy Spirit,
Keep yourselves in God’s love,
Look for the mercy of Christ—and reach out to others with discernment.
Final Assurance and Doxology (Jude 24–25)
The letter ends with a majestic declaration of God's ability to preserve and present His people faultless before His glory with exceeding joy. All glory, majesty, dominion, and power belong to Him forever.
Jude: Contending for the Faith
Verses 1–3: The Call to Battle in the End Times
The Book of Jude is tragically overlooked in our generation. Yet, it is more relevant now than ever, as it stands as the only book in the Bible devoted exclusively to the subject of apostasy—the falling away from the truth in the last days. As the Church Age nears its conclusion, Jude serves as a final rallying cry to believers, a spiritual intelligence briefing warning us of a grave infiltration: ungodly men who have crept into the Church unnoticed, perverting grace and denying the Lord.
Luke 18:8 — “I tell you that He will avenge them speedily. Nevertheless, when the Son of Man comes, will He really find faith on the earth?”
This letter, short but potent, is often neglected not because it lacks importance, but because modern believers do not want to confront the uncomfortable reality it presents. As one scholar observed: “Its neglect reflects more the superficiality of the generation that neglects it than the irrelevance of its burning message.”
Jude 1:1 — Identity and Authority
“Jude, a bondservant of Jesus Christ, and brother of James, to those who are called, sanctified by God the Father, and preserved in Jesus Christ.”
— Jude 1:1, NKJV
Jude (Greek: Ioudas) is the same name as Judas, but English translators preserve “Jude” to avoid confusion with Judas Iscariot. Of the six men named Judas in the New Testament, this Jude is identified as the half-brother of Jesus (see Matthew 13:55, Mark 6:3), who, like his brothers, did not believe in Jesus until after the resurrection (John 7:5, Acts 1:14).
Rather than boasting of his blood relation to Jesus, Jude humbly calls himself a bondservant (doulos) of Jesus Christ. This reflects a profound theological truth: Jude considered his spiritual relationship to Christ through the new birth infinitely more important than his physical lineage.
2 Corinthians 5:16 — “Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer.”
Jude also identifies himself as the brother of James, who was the leader of the Jerusalem church and the author of the Epistle of James. This further confirms Jude’s identity as a half-brother of Jesus.
Jude writes to believers, whom he defines as:
Called — chosen and drawn by God through the Holy Spirit.
2 Thessalonians 2:13–14 — “But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ.”
Sanctified by God the Father — set apart from the world unto holiness.
John 17:17 — “Sanctify them by Your truth. Your word is truth.”
Preserved in Jesus Christ — continually guarded and secured by the risen Lord.
1 Peter 1:4–5 — “To an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time.”
Jude 1:2 — The Greeting
“Mercy, peace, and love be multiplied to you.”
— Jude 1:2, NKJV
Unlike Paul’s typical salutation of “grace and peace,” Jude emphasizes mercy, the compassionate withholding of judgment—especially appropriate considering the subject of coming apostasy.
Hebrews 4:16 — “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.”
Peace is the gift of God that guards the believer’s heart in troubled times.
Romans 5:1 — “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”
Love is both the identifier and lifeblood of the Christian life.
John 13:35 — “By this all will know that you are My disciples, if you have love for one another.”
Jude doesn’t merely ask that these be added to their lives, but multiplied—he desires a spiritual overflow in the hearts of faithful believers standing against error.
Jude 1:3 — The Central Exhortation
“Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.”
— Jude 1:3, NKJV
Jude originally set out to write a letter on the common salvation, the shared experience of redemption among believers. This salvation is common not because it is generic, but because it is universally available and equally accessed by all through Christ—rich or poor, Jew or Gentile.
Titus 2:11 — “For the grace of God that brings salvation has appeared to all men.”
Acts 15:11 — “But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.”However, a spiritual crisis compelled him to change course: he now exhorts (Greek: parakaleō, to urge alongside) the Church to contend earnestly (Greek: epagōnizomai, from the root agon, meaning to struggle or wrestle intensely) for the faith.
This is not referring to personal belief or subjective experience, but to the faith—the objective, apostolic doctrine passed down to the Church:
Acts 2:42 — “And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers.”
1 Timothy 4:1 — “Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons.”The phrase “once for all delivered” emphasizes that the Christian faith is not evolving. It was completed and deposited once, in its entirety, to the saints—through the apostles and prophets, with Christ as the cornerstone.
Ephesians 2:20 — “Having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.”
The faith is not up for revision or personal customization. The modern impulse toward spiritual individualism—what some call “Sheilaism”—is flatly opposed to the truth of Jude.
Every believer, not just pastors or theologians, is commanded to contend for this faith:
Positively, by strengthening faithful teachers, sharing truth, and preaching the gospel.
Negatively, by resisting false teaching and withdrawing support from error.
Practically, by living holy, uncompromising lives that reflect God’s truth.
Jude 1:4 — The Urgency to Contend: Dangerous Men Among the Brethren
“For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ.”
— Jude 1:4, NKJV
Jude shifts from exhortation to warning. He now identifies the reason believers must contend earnestly for the faith: there are infiltrators in the Church. They are not outsiders attacking from without—they are false brethren, slipping in under the guise of orthodoxy, but spreading corruption from within.
“Certain men have crept in unnoticed” — The Greek word used here implies stealth and deception, like slipping in through a side door. These men are spiritual saboteurs, presenting themselves as spiritual authorities or teachers, but their lives and doctrine reveal them to be enemies of Christ.
“Satan knows right well that one devil in the church can do far more than a thousand devils outside her bounds.” – Spurgeon
“Who long ago were marked out for this condemnation” — These deceivers are not a surprise to God. Their judgment was foretold. Though hidden to many in the Church, God has always seen them clearly. The phrase means they were previously written about in Scripture. Their end is certain—they fall under the same category of judgment as Cain, Balaam, and Korah (Jude 11), and like the fallen angels (Jude 6).
“Ungodly men” — The word implies a deep irreverence, a life lived with no regard for God’s character, authority, or truth. Their ungodliness is not always outwardly obvious, but it will always surface in two areas: morality and theology.
“Who turn the grace of our God into lewdness” — This is one of the clearest markers of apostates: they take the doctrine of grace and twist it into a license to sin. The Greek word for lewdness (aselgeia) refers to unrestrained, shameless immorality—often sexual, but also doctrinally corrupt and arrogant.
Titus 2:11–12 — “For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age.”
The grace of God never condones sin; it teaches us to flee from it. When grace is perverted into justification for sin, that is apostasy in action.
“And deny the only Lord God and our Lord Jesus Christ” — This denial may not always be verbal; it is often demonstrated in conduct or in subtle distortion of doctrine. To deny the sovereignty, deity, or redemptive authority of Jesus Christ is to reject the very foundation of the faith.
2 Timothy 2:12 — “If we deny Him, He also will deny us.”
1 John 2:22–23 — “Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son.”
Whether through heresy or lifestyle, these men live in denial of the truth and holiness of Christ. Jude is warning: they are among us.
Jude 1:5 — Example #1: Israel in the Wilderness
“But I want to remind you, though you once knew this, that the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe.”
— Jude 1:5, NKJV
Jude now draws on three historical examples to prove that God’s judgment is certain for apostates. First is the Exodus generation—saved from Egypt, yet destroyed in the wilderness due to unbelief.
“Though you once knew this” — Jude is not teaching new doctrine; he is reminding them of truths they should already know. Scripture is not just for revelation but for repetition, to stir up serious reflection and action.
2 Peter 1:12–13 — “For this reason I will not be negligent to remind you always of these things... Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you.”
“The Lord, having saved the people out of the land of Egypt” — Jude affirms that it was the Lord Jesus who delivered Israel from Egypt (see 1 Corinthians 10:4). They experienced miracles: the Red Sea crossing, manna from heaven, water from the rock, the visible presence of God. Yet despite these blessings, they rebelled.
“Afterward destroyed those who did not believe” — This is a reference to Numbers 14, when Israel refused to enter the Promised Land at Kadesh Barnea. The result was catastrophic: an entire generation perished in the wilderness over forty years.
Psalm 95:10–11 — “For forty years I was grieved with that generation, and said, ‘It is a people who go astray in their hearts, and they do not know My ways.’ So I swore in My wrath, ‘They shall not enter My rest.’”
This judgment proves two things:
Starting well is not the same as finishing well. These Israelites began in faith but ended in unbelief. Apostates may have once looked genuine, but the final proof is whether they endure.
Matthew 24:13 — “But he who endures to the end shall be saved.”
Judgment for apostasy is certain. If God judged His covenant people for rebellion and unbelief, how much more will He judge false teachers and those who corrupt the gospel?
Hebrews 3:12 — “Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God.”
Jude 1:6 — Example #2: The Angels Who Sinned
“And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day.”
— Jude 1:6, NKJV
Jude now draws on the second of three historical judgments to demonstrate that apostates will surely face divine wrath. This example refers to a specific group of rebellious angels, now confined and awaiting their final sentence.
“Did not keep their proper domain” — These angels violated the divine order and boundaries God had established. The term domain (Greek: archē) refers to their original sphere of authority and habitation. In rejecting God’s design and role for them, they committed high rebellion.
2 Peter 2:4 — “For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment...”
“But left their own abode” — The word translated abode (Greek: oikētērion) means “dwelling place.” It refers to the realm of their original spiritual habitation, which they willfully abandoned.
Many conservative scholars—and certainly the early church fathers—connected this passage with Genesis 6:1–2, where the “sons of God” took human women and produced Nephilim, unnatural giants. This sin was more than rebellion—it was a genetic corruption of God’s created order.
Genesis 6:1–2 — “Now it came to pass, when men began to multiply on the face of the earth, and daughters were born to them, that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose.”
Genesis 6:4 — “There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown.”
This unnatural union is confirmed by the very next verse (Jude 1:7), which links the sin of Sodom with the same kind of sexual rebellion—“in like manner.”
“He has reserved in everlasting chains under darkness for the judgment of the great day” — Because of this severe transgression, God sentenced these particular angels to permanent confinement. They are no longer active; they are not roaming demons but are chained in darkness, awaiting final judgment at the Great White Throne.
Revelation 20:10 — “The devil, who deceived them, was cast into the lake of fire and brimstone... and they will be tormented day and night forever and ever.”
This judgment illustrates two vital truths:
No spiritual status exempts from judgment — These angels once stood in the presence of God. Yet their former glory did not prevent their downfall. Apostates in the Church today, no matter their title or influence, will face the same end.
Freedom outside of God's design leads to bondage — These angels sought freedom from God's order and found themselves in everlasting chains. Likewise, those who reject God’s moral and spiritual boundaries today are not gaining liberty—they are binding themselves in darkness.
John 8:34–36 — “Jesus answered them, ‘Most assuredly, I say to you, whoever commits sin is a slave of sin… Therefore if the Son makes you free, you shall be free indeed.’”
Jude 1:7 — Example #3: Sodom and Gomorrah
“As Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire.”
— Jude 1:7, NKJV
The third example Jude gives is the infamous judgment of Sodom and Gomorrah. Their destruction by fire is a foreshadowing of the eternal fire reserved for apostates and rebels.
“Sodom and Gomorrah, and the cities around them” — These cities (Admah and Zeboiim included) were part of the same region and culture of sin. God did not judge only the main population centers but the entire surrounding society, which had also embraced corruption.
Genesis 13:10 — “And Lot lifted his eyes and saw all the plain of Jordan, that it was well watered everywhere… like the garden of the LORD, like the land of Egypt… then Lot chose for himself all the plain of Jordan…”
These cities were blessed with abundance, but they used that prosperity to indulge in sin.
“Having given themselves over to sexual immorality and gone after strange flesh” — This is unmistakable language referring to homosexual practices, as documented in Genesis 19, where the men of Sodom attempted to assault the angels visiting Lot.
Genesis 19:5 — “And they called to Lot and said to him, ‘Where are the men who came to you tonight? Bring them out to us that we may know them carnally.’”
Jude clarifies that their sin was not merely lack of hospitality, as some falsely claim—it was sexual perversion, unnatural desire for “strange flesh” (heteros sarx, literally “other flesh”).
Romans 1:26–27 — “For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature... the men, leaving the natural use of the woman, burned in their lust for one another...”
“Suffering the vengeance of eternal fire” — This statement shows that the fire which destroyed Sodom and Gomorrah was only a temporal picture of the eternal torment that awaits the ungodly. Their physical destruction foreshadowed a greater, unending punishment in hell.
2 Peter 2:6 — “[He] turned the cities of Sodom and Gomorrah into ashes, condemned them to destruction, making them an example to those who afterward would live ungodly.”
Luke 17:28–30 — “Likewise as it was also in the days of Lot... Even so will it be in the day when the Son of Man is revealed.”
This example also teaches two things:
God's judgment is not idle — Sodom and Gomorrah were blessed, prosperous, and secure, yet they sinned grievously and were destroyed. False teachers and apostates may thrive for a time, but judgment is sure.
Blessing is no guarantee of security — Prior prosperity, influence, or heritage cannot shield anyone from the consequences of rebellion. If God did not spare Sodom, He will not spare those who corrupt His Church.
Jude 1:8 continues the warning by describing the further character of the apostates, saying, “Likewise also these dreamers defile the flesh, reject authority, and speak evil of dignitaries.” The term “Likewise also” links these men directly with the previous examples—ungodly Israelites, rebellious angels, and the inhabitants of Sodom and Gomorrah. Just as those groups were judged for their corruption and defiance, these men follow in their footsteps.
They are described first as “dreamers,” which may imply two things. On one hand, it suggests that they claim to receive divine revelation through dreams—false and deceptive visions that elevate their personal experience above God’s revealed Word. On the other hand, it may simply mean they live in a fantasy of self-deception, detached from spiritual reality. Regardless, their dreaming leads them to “defile the flesh,” likely referencing gross sexual immorality, a repeated theme in Jude. The same pattern of lawlessness seen in Genesis 6 and Genesis 19 is now playing out in spiritual form within the Church.
Next, these men “reject authority.” They do not merely ignore biblical authority—they actively rebel against it. This includes the authority of God, the authority of Scripture, and the authority of appointed leaders within the Church. At its core, rejecting authority is a rejection of God’s created order. Just as the angels in verse 6 left their assigned domain, and as Sodom abandoned natural sexual order, so these certain men trample the authority structures God ordained. As in the days of the Judges, “every man did what was right in his own eyes” (Judges 21:25, NKJV). Today, the same spirit thrives in Western culture, where self is elevated as the final authority, and where people selectively choose which Scriptures to believe and which to discard.
Finally, they “speak evil of dignitaries.” These “dignitaries” likely refer to spiritual authorities—apostles, elders, or possibly even angelic beings. Their pattern of arrogant speech shows a complete lack of reverence. They not only reject authority; they slander those who possess it. This connects with their earlier rejection of biblical truth and their attempt to elevate their own dreams and opinions over the God-ordained order.
In Jude 1:9, Jude offers a dramatic contrast through the archangel Michael: “Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, ‘The Lord rebuke you!’” This is one of the most mysterious verses in the New Testament. The event it refers to—Michael disputing with Satan over the body of Moses—is not recorded anywhere else in canonical Scripture. The only biblical mention of Moses’ death says, “So Moses the servant of the Lord died there in the land of Moab... And He buried him... but no one knows his grave to this day” (Deuteronomy 34:5–6, NKJV). Jewish tradition, possibly preserved in a now-lost apocryphal text known as The Assumption of Moses, seems to preserve knowledge of this dispute.
While we don’t know the full details, many scholars suggest that Satan may have wanted to desecrate Moses’ body or use it to incite idolatry. Others believe that because Moses had killed an Egyptian (Exodus 2:12), Satan may have claimed a legal right over the body. Another view is that God had plans for Moses’ physical body—plans perhaps related to Moses' appearance at the Transfiguration (Matthew 17:1–3, NKJV) or even as one of the two witnesses in Revelation 11, and Satan tried to sabotage that purpose.
Regardless of the reason for the dispute, Jude’s point is not about the body but about the conduct of Michael. Despite being the archangel and a powerful warrior of God, Michael “dared not bring against him a reviling accusation.” He did not directly attack or insult Satan, but rather submitted the conflict to God’s authority, declaring, “The Lord rebuke you!” This is critical. Michael refused to use his own authority—even though he had more right than these apostates ever would. Instead, he left judgment to the Lord.
This demonstrates that Michael is not Jesus, as some cults falsely claim. Jesus Christ rebuked Satan with His own authority (see Matthew 4:10), but Michael did not. Michael’s restraint stands in stark contrast to the arrogant, blasphemous speech of the apostates. If even the archangel refrained from reviling Satan, how much more should these men fear to slander spiritual authorities.
In Jude 1:10, Jude exposes even more of their depraved nature: “But these speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves.” Their speech is not only rebellious—it is ignorant. They attack what they don’t understand, often railing against spiritual matters while having no real grasp of the truth. And when they do act on what they do know, it is nothing more than animal instinct—“like brute beasts.” They are driven by appetite, not the Spirit. Their knowledge is not spiritual but fleshly, and it leads them into further corruption.
These men are governed by sensual impulses, not truth. Like animals, they live for the moment, without moral or eternal perspective. Even the base instincts they act upon only serve to further their defilement. They corrupt themselves by their arrogance, by their fleshly indulgences, and by their rebellion against everything sacred. In contrast, the believer is called to live by the Spirit, to walk in submission, and to be governed by the Word of God.
Jude 1:11 declares, “Woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah.” In this single verse, Jude pronounces divine judgment upon the apostates, drawing upon three historical examples—Cain, Balaam, and Korah. Each represents a particular kind of spiritual rebellion, and together they form a sobering picture of the path that these false teachers and dangerous men have taken.
First, Jude writes, “Woe to them! For they have gone in the way of Cain.” The story of Cain is found in Genesis chapter 4. Cain and Abel, the sons of Adam and Eve, each brought an offering to the Lord. Genesis 4:4–5 says, “Abel also brought of the firstborn of his flock and of their fat. And the Lord respected Abel and his offering, but He did not respect Cain and his offering. And Cain was very angry, and his countenance fell.” At first glance, one might assume that God's rejection of Cain’s offering was merely because it was not a blood sacrifice, but Hebrews 11:4 clarifies the true issue: “By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks.” Cain’s offering was not rejected because it was from the ground but because it was presented without faith. Cain approached God on his own terms rather than God’s terms, which is the very definition of man-made religion.
Cain’s sacrifice may have appeared beautiful—fresh produce, the work of his hands—but it was devoid of trust in God's provision and command. It was a religious gesture without spiritual substance. As a result, he became angry, jealous, and eventually murderous. Genesis 4:8 records, “Now Cain talked with Abel his brother; and it came to pass, when they were in the field, that Cain rose up against Abel his brother and killed him.” First John 3:12 gives us insight into the heart behind the murder: “Not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother’s righteous.”
This way of Cain—a path of unbelief masked as religion, jealousy toward the righteous, and violent opposition to truth—is the way of many apostates. It is the way of those who have a form of godliness but deny its power (Second Timothy 3:5). Cain is the prototype of religious hypocrites who do not submit to God’s authority but create their own system of worship and despise those who follow God in sincerity and truth. Jude’s warning is clear: dead religion is not harmless—it leads to judgment.
Next, Jude says these men “have run greedily in the error of Balaam for profit.” Balaam’s story spans Numbers chapters 22 through 25 and reappears in chapter 31. When Israel approached the land of Moab, King Balak hired Balaam, a so-called prophet, to curse the people of Israel. Initially, God forbade Balaam, saying in Numbers 22:12, “You shall not go with them; you shall not curse the people, for they are blessed.” But when Balak’s second delegation came bearing wealth and honor, Balaam’s heart was stirred. Though he said the right words on the surface, his actions revealed his true motive. He wanted the reward. Eventually, God allowed him to go—but this was not permission; it was judgment. On his journey, Balaam was confronted by an angel and rebuked by his donkey—an event that should have stopped him in his tracks.
Despite all this, Balaam continued on, cloaked in pious speech but driven by greed. Numbers 22:34 records Balaam’s confession: “I have sinned… Now therefore, if it displeases You, I will turn back.” But he didn’t. He pressed forward with the hope of finding some loophole in God's will. Ultimately, when Balaam realized he could not curse Israel directly, he instructed Balak to corrupt them instead. According to Numbers 31:16, he advised that Moabite women seduce the men of Israel into fornication and idolatry, provoking God's own judgment upon them. Twenty-four thousand Israelites died in a plague because of Balaam’s scheme.
Balaam’s sin was not only greed—it was spiritual manipulation for personal gain. He was willing to destroy others and defy God for money. His doctrine still infects the Church today, where teachers will twist the Word of God for profit, popularity, or prestige. Second Peter 2:15 echoes the warning, “They have forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness.” The apostates Jude warns about “have run greedily”—literally, they have been “poured out”—in this same error. They are consumed with self-interest, and in doing so, they are destroying others.
Lastly, Jude concludes with a third indictment: “and perished in the rebellion of Korah.” Korah’s story is found in Numbers chapter 16. Korah, a Levite, along with Dathan, Abiram, and 250 prominent men, challenged the leadership of Moses and Aaron. They said in Numbers 16:3, “You take too much upon yourselves, for all the congregation is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the assembly of the Lord?” While their language sounded pious and egalitarian, their true motive was envy and rebellion against God's appointed order.
Moses fell on his face, recognizing the gravity of their rebellion. He proposed a test: they would present incense before the Lord, and God would decide whom He had chosen. The result was swift and terrifying. Numbers 16:32–33 states, “And the earth opened its mouth and swallowed them up, with their households and all the men with Korah, with all their goods. So they and all those with them went down alive into the pit; the earth closed over them, and they perished from among the assembly.” Fire also consumed the 250 men offering unauthorized incense.
Korah’s sin was not ignorance—it was rejection of God’s appointed leadership. He was not content to serve in his God-given role as a Levite. He coveted the priesthood and sought to seize it through rebellion. This is the heart of apostasy: a refusal to submit, an elevation of self, and a rejection of divine order. Jude’s warning is that these men, too, have perished in the rebellion of Korah. They have set themselves against God by setting themselves against His appointed structures and leaders.
Importantly, Cain, Balaam, and Korah each represent different arenas of rebellion:
Cain represents false religion without faith.
Balaam represents religious service corrupted by greed.
Korah represents rebellion against God’s appointed authority.
These three archetypes together show that apostasy can be religious, political, moral, or doctrinal—but it is always destructive and always ends in judgment. Apostasy is not confined to one profession or group. As one writer noted, “There are apostates in the pulpit, in the palace, and in the poorhouse.” These examples are not merely academic—they are urgent warnings to the Church to remain steadfast in the faith and guard against those who creep in unnoticed.
Jude 1:12–13 offers a searing condemnation of the apostates infiltrating the church: “These are spots in your love feasts, while they feast with you without fear, serving only themselves. They are clouds without water, carried about by the winds; late autumn trees without fruit, twice dead, pulled up by the roots; raging waves of the sea, foaming up their own shame; wandering stars for whom is reserved the blackness of darkness forever.”
Jude paints five vivid pictures to describe these men: they are dangerous, deceptive, fruitless, unstable, and destined for judgment.
First, Jude describes them as “spots in your love feasts, while they feast with you without fear, serving only themselves.” The “love feasts” or Agape feasts were early Christian communal meals where believers shared food and fellowship in the name of Christ. According to First Corinthians 11:20–22, these gatherings often culminated in the Lord’s Supper. Yet these intruders came not with reverence but selfishness—consuming without contributing, feeding themselves while ignoring the needs of others. Their presence corrupted the purity of the assembly.
The Greek word translated “spots” may also mean “hidden reefs,” indicating these men are unseen dangers lying just beneath the surface of Christian fellowship—capable of shipwrecking the faith of others. In Ezekiel 34:2, the LORD rebukes the selfish leaders of Israel, saying, “Woe to the shepherds of Israel who feed themselves! Should not the shepherds feed the flocks?” Jude echoes this accusation. These men are like false shepherds who care only for their own appetite. Their lack of godly fear—“they feast with you without fear”—reveals their hardened conscience and their perversion of grace.
Second, Jude compares them to “clouds without water, carried about by the winds.” In Proverbs 25:14, Solomon declares, “Whoever falsely boasts of giving is like clouds and wind without rain.” These apostates appear promising—like rain clouds in a dry land—but deliver nothing of value. They offer no life, no refreshment, no fruit. Instead, they are driven by every wind of doctrine, as described in Ephesians 4:14: “That we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men.” They are theologically rootless and spiritually barren.
Third, they are “late autumn trees without fruit, twice dead, pulled up by the roots.” By autumn, trees should bear fruit or be ready for harvest. But these are fruitless even at the end of the season. They are not merely dormant—they are dead. Worse, they are “twice dead”—dead in nature and now in destiny, rooted out entirely. Jesus warned in Matthew 7:19, “Every tree that does not bear good fruit is cut down and thrown into the fire.” This imagery underscores their complete spiritual barrenness and coming destruction.
Fourth, Jude calls them “raging waves of the sea, foaming up their own shame.” The sea in Scripture often symbolizes chaos and danger. Isaiah 57:20 states, “But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.” These men produce no lasting good; they only stir up spiritual filth. They may appear active and forceful—like waves crashing on the shore—but they leave behind shame, moral wreckage, and doctrinal confusion.
Fifth, Jude likens them to “wandering stars for whom is reserved the blackness of darkness forever.” In contrast to fixed stars used for navigation, wandering stars—perhaps referring to comets or “shooting stars”—are unpredictable and useless for direction. Second Peter 2:17 speaks similarly: “These are wells without water, clouds carried by a tempest, for whom is reserved the blackness of darkness forever.” The phrase “blackness of darkness forever” evokes hell itself, a place of total separation from the light of God, as Jesus said in Matthew 8:12: “But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth.”
This passage concludes with an unmistakable warning: these men may shine for a moment, but their end is eternal judgment—unless they repent and submit to the truth.
Jude 1:14–15 then declares the certainty of their judgment:
“Now Enoch, the seventh from Adam, prophesied about these men also, saying, ‘Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.’”
Jude draws from ancient Jewish tradition, quoting a prophecy attributed to Enoch, the seventh from Adam (see Genesis 5:18–24). Though the Book of Enoch is not Scripture, Jude affirms that this particular prophecy conveyed a true and divinely inspired message. Similar to Paul quoting pagan poets in Acts 17:28 or Titus 1:12, Jude’s citation affirms truth already attested in the inspired Word.
The message of the prophecy is straightforward: The Lord is coming. This points to the Second Coming of Jesus Christ, described in Revelation 19:14: “And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses.” Christ will return not as a suffering servant, but as a conquering King with His saints to execute divine justice.
Jude emphasizes that judgment will be universal—“to execute judgment on all”—and precise—“to convict all who are ungodly.” The word “ungodly” appears four times in verse 15 alone, underscoring the moral and spiritual depravity of these men. Their deeds, attitudes, and words are all saturated with ungodliness.
The Greek word for “convict” carries the idea of exposing guilt. These men will not merely be punished—they will be shown to be guilty before all. This is a courtroom picture: God the Judge presenting irrefutable evidence of their rebellion. Romans 2:5–6 affirms, “But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who ‘will render to each one according to his deeds.’”
The passage ends with a direct confrontation of those who have “spoken against Him.” This is not merely atheism but blasphemy—false teachers who use religious language to attack the truth of Christ. Their words condemn them.
Jude 1:16–18 says: “These are grumblers, complainers, walking according to their own lusts; and they mouth great swelling words, flattering people to gain advantage. But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ: how they told you that there would be mockers in the last time who would walk according to their own ungodly lusts.”
Here Jude shifts from describing the destiny of the false teachers to describing their methods. The marks of these ungodly infiltrators are evident in their speech, conduct, and disregard for apostolic truth. Their deception is not limited to doctrine but extends to their behavior and manipulative words.
These are “grumblers, complainers, walking according to their own lusts.” Grumbling and complaining reflect deep-seated dissatisfaction with God’s provision and sovereignty. The Israelites in the wilderness provide a precedent for this behavior: in Exodus 16:2, we read, “Then the whole congregation of the children of Israel complained against Moses and Aaron in the wilderness.” Similarly, in Numbers 14:27, God said, “How long shall I bear with this evil congregation who complain against Me?” Complaining is not just a minor irritation—it is rebellion against the goodness of God.
Charles Spurgeon commented that these grumblers are “discontented even with the gospel” and continually “pick holes in every preacher’s coat.” They are the sort who never find satisfaction because they are not anchored in Christ. Their criticisms are often veiled assaults against those faithful to Scripture.
The verse goes on to say that they are “walking according to their own lusts.” This is a lifestyle ruled by base appetites and selfish desires. Their conduct is not regulated by God’s Word, but by personal craving. In Galatians 5:16, Paul instructs, “Walk in the Spirit, and you shall not fulfill the lust of the flesh.” These men have chosen the opposite path. They walk after their lusts because they are devoid of the Spirit and therefore incapable of walking in obedience.
They are further described as those who “mouth great swelling words, flattering people to gain advantage.” Their speech is manipulative and arrogant. Their words are designed to impress, but not to edify. The Apostle Paul warned of such people in Romans 16:18: “For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple.” Flattery is a tool of deception; it is truth manipulated for selfish gain. In contrast, godly speech is marked by grace and truth (see Colossians 4:6).
Jude then turns the attention of the faithful, saying, “But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ.” When danger threatens, the response of the believer must be rooted in remembrance of the Word. We do not defeat error by clever arguments or emotional appeals, but by standing on what God has already said through His apostles. In Second Timothy 3:14–15, Paul exhorts Timothy, “But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them.”
Jude reminds them that the apostles warned of these very days: “That there would be mockers in the last time who would walk according to their own ungodly lusts.” This warning is consistent with the last-days prophecies. Second Timothy 3:1–2 says, “But know this, that in the last days perilous times will come: For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers...” And in Second Peter 3:3–4: “Knowing this first: that scoffers will come in the last days, walking according to their own lusts, and saying, ‘Where is the promise of His coming?’” Jude reaffirms that these are not unexpected developments—they were forewarned.
The word “mockers” here refers to those who not only oppose truth but do so with arrogant ridicule. They despise sound doctrine and belittle those who uphold it. As Psalm 1:1 says, “Blessed is the man who walks not in the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful.” These men sit in the seat of the scornful—mocking truth, scorning righteousness, and ridiculing holiness.
Jude 1:19 concludes this section with a blunt statement: “These are sensual persons, who cause divisions, not having the Spirit.”
Jude defines their spiritual status in three devastating ways:
First, “These are sensual persons.” The Greek word here, psuchikoi, refers to those who live by natural instinct rather than spiritual truth. It does not mean they are sexualized (as modern English might suggest), but that they are soulish, operating purely in the realm of human emotion, appetite, and instinct. First Corinthians 2:14 says, “But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.” These men lack discernment because they lack the Spirit. They are governed by the flesh.
Second, they “cause divisions.” Their presence splits the church—not necessarily by open schism, but by introducing subtle discord, private murmuring, and doctrinal compromise. Titus 3:10 says, “Reject a divisive man after the first and second admonition.” Division is often birthed not through debate, but through unspiritual influence and manipulation.
Third and most damning, Jude says they are “not having the Spirit.” This is the final nail in the coffin of their credibility. Romans 8:9 is clear: “Now if anyone does not have the Spirit of Christ, he is not His.” Without the Holy Spirit, they are not born again. They are unregenerate. Their theology may be convincing, their influence may be wide, but spiritually, they are dead. They may have a form of godliness, but they deny its power (see Second Timothy 3:5).
This verse exposes them as false brethren—sensual, divisive, and spiritually dead. They are not simply misinformed Christians or misguided teachers. They are apostates who do not belong to Christ.
Though Jude spent most of his letter exposing the apostates and their characteristics, he now shifts focus to exhort the faithful. He does not command a direct attack against the ungodly infiltrators, but instead gives pastoral instruction—focusing on spiritual formation, wise outreach, and reverent worship.
Jude 1:20–21 says:
“But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.”
This section calls believers to take a look inward—to evaluate their personal walk with the Lord.
Jude calls us to “keep yourselves in the love of God.” This does not mean earning God's love or making ourselves lovable, for Romans 5:6 says, “For when we were still without strength, in due time Christ died for the ungodly.” God loves the ungodly, but our experience of that love can be hindered when we live in rebellion or unbelief. Jude is calling believers to remain in the warmth of God’s love, not drifting away like the Prodigal Son in Luke 15. Though the father always loved him, the son forfeited the benefits of that love when he walked away.
This is illustrated well by the sun analogy—God’s love is like the ever-shining sun, but we must remain in a position where we can receive its warmth. Sin, doubt, or disobedience place us on the “dark side of the moon,” where God's light is blocked—not by Him, but by our position.
Jude also says, “building yourselves up on your most holy faith.” This is a call to intentional spiritual growth. Jude does not say that others will build you up. Spiritual maturity is not automatic, and it cannot be delegated. First Peter 2:2 says, “As newborn babes, desire the pure milk of the word, that you may grow thereby.” And Second Peter 3:18 commands, “But grow in the grace and knowledge of our Lord and Savior Jesus Christ.” This growth must rest on the solid foundation of the faith once for all delivered to the saints (Jude 1:3).
Next, Jude instructs us to “pray in the Holy Spirit.” This is prayer that goes beyond mere intellect or fleshly desire—it is prayer in alignment with God's will and empowered by His Spirit. Romans 8:26–27 explains, “Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered.”
This kind of prayer may involve deeper expressions than our own language can express, such as groanings or even, in some cases, praying in tongues—though in Baptist circles, this is often understood more metaphorically or with caution. Nevertheless, the core idea is that we are to pray with spiritual dependence, not fleshly formulas. John Calvin rightly said: “No one can pray aright except he be roused by the Spirit of God.”
Finally, Jude tells us to maintain an eternal perspective:
“Looking for the mercy of our Lord Jesus Christ unto eternal life.”
This points to the blessed hope—Jesus’ return and our ultimate deliverance. Titus 2:13 says, “Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ.” Living with this expectation keeps our hearts tender and our eyes lifted toward heaven.
Jude 1:22–23 says:
“And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh.”
This section teaches us to take a look outward—to care for those endangered by false teaching and spiritual deception.
Jude identifies two groups here:
First, “on some have compassion, making a distinction.”
There are those who are merely confused or weak in faith, not hardened rebels. These need a gentle and patient response, not condemnation. Galatians 6:1 says, “Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness.” These are not enemies; they are brethren in danger. We must make distinctions based on spiritual discernment, led by the Holy Spirit.
Charles Wesley once said, “Watch over others as well as yourselves; and give them such help as their various needs require.” This includes accountability, encouragement, and intercession.
Second, “others save with fear, pulling them out of the fire.”
These are further along in deception and rebellion, and must be confronted more directly. The metaphor here evokes Zechariah 3:2, “Is this not a brand plucked from the fire?” This is urgent, soul-saving work—but it must be done humbly, with reverence, not pride. We pull them from the fire without falling into it ourselves.
Jude adds, “hating even the garment defiled by the flesh.” This refers to a strong detestation of sin, even the outward appearance or associations with it. The imagery recalls Leviticus 13:52, where garments infected with leprosy were to be burned. The principle here is spiritual separation—we do not toy with sin or excuse it for the sake of outreach. We stay holy while rescuing others.
Jude 1:24–25 concludes the epistle with a glorious doxology:
“Now to Him who is able to keep you from stumbling,
And to present you faultless
Before the presence of His glory with exceeding joy,
To God our Savior,
Who alone is wise,
Be glory and majesty,
Dominion and power,
Both now and forever. Amen.”
This is a call to look upward. After exposing the dangers of apostasy and calling the church to vigilance, Jude closes with strong assurance in God’s keeping power.
God is the One “who is able to keep you from stumbling.” While we are commanded to keep ourselves in the love of God (Jude 1:21), it is ultimately God who keeps us. Philippians 2:12–13 says, “Work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure.” The Christian life is not passive—but neither is it self-sufficient. It is a partnership of divine sovereignty and human responsibility.
He will also “present you faultless before the presence of His glory with exceeding joy.” Not barely making it in, not with shame—but with joy. First John 2:28 urges us to “abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming.”
The doxology continues:
“To God our Savior, Who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.”
All glory, all rule, and all authority belong to Him. As First Timothy 1:17 says, “Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.”
This final praise reminds us that no matter how strong the deception, how subtle the apostates, or how weak the church appears, our God reigns. He wins. And we who abide in Him shall share in that victory.
