UNDERSTANDING JUDE

NTW 806

Prof. Stenchke and Dr. Janse van Rensburg

University of Pretoria

George Matthee
U17380635
10 December 2021
 Contents
1. Introduction ............................................................................................................ 2

2. The use of Old Testament scripture and 1 Enoch .................................................. 3

2.1. Jude 1:2-7 ........................................................................................................ 3

2.2. Jude 1:8-13 ...................................................................................................... 4

2.3. Jude 1:14-16 .................................................................................................... 5

2.4. Jude 1:17-23 .................................................................................................... 5

3. Closer look at the Exegesis .................................................................................... 5

Bibliography ............................................................................................................... 7

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 1. Introduction
In this assignment I will attempt to review the use of Old Testament/ Hebrew
literature in the Book of Jude, as well as the use of extracanonical sources. To
accomplish this, I will first make state the texts identified by DeSilva (2018) and then
review it one by one. In the second section of this assignment, I will focus on the
deeper questions as set out in the assignment requirements.

Before I continue too the first section, it is necessary to first analyse why the use of
Hebrew Scriptures are so prominent in the Book of Jude. According to Boring
(2012:448-449) the name and identity of a person in this social setting played a very
important role in decerning their authority. For this particular reason, the explanation
of the identity of Jude in the book itself comes to light. Boring (2012:449) continues
that Jude identified himself with his brother James, which was not particularly
common to identify oneself with a brother. After further consideration of the identity
of James i.e., the leader of the Jewish community, it becomes clear that Jude,
wanting to give his text authority under Jewish people, connected himself to his
brother James, rather than to his other brother Jesus. Lastly Boring (2012:449)
states that the above explanation might clarify the use of Hebrew scriptures
associated with the Jewish community in Jude.

DeSilva (2018:767) states that the Jude alongside 2 Peter are very conveniently
placed at the end of the New Testament and gets ‘in effect’ not much of attention.
Although this might be true, he continues to argue that Jude has much to teach the
Church throughout history, especially with what the authority of the Church concerns.
The Book of Jude’s central theme can be explained as a warning to the community
of the intruders among them (Hagner 2012:707). According to DeSilva (2018:771)
Jude considered the teachings of itinerant Christians among the congregations to be
against the Gospel. In the introduction to the letter the way Jude addresses the
recipients and the way he transitions into the body of the letter, it becomes clear of
his hasty intentions to communicate his very serious message (Boring 2012:449).

Jude disagreed with the fact that ‘false teachers’ taught a ‘cheep gospel’. This
means that they used the Gospel as ‘n pass to lead unethical and impure lives. The
intention of Jude becomes quite clear at this stage that he wanted to remind the
Jewish community of the certainty that they will face the judgement of God. Thus, he

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paid much attention to Jewish scripture, taking the community back to their roots
(DeSilva 2018:773). Consequently, the intertextual analysis is a key aspect that
needs to be considered to illumine the understanding of Jude.

2. The use of Old Testament scripture and 1 Enoch

According to DeSilva (2018:774) Intertextual analysis implies that much attention
needs to be paid to the study of recitations, recontextualizing and reconfiguring of
older texts found in Jude. Jude uses an extensive part of 1 Enoch to compile his
main theme in the book. Rowland (2001:1284) argues that the use of scripture in
Jude is typological in the sense that he includes juxtaposition of two different sets of
persons. This is contemporary text known to Jude such as Enoch and then Old
Testament figures. According to Rowland (2001:1284) there is a difference to notice
in the typological use of scripture in Jude in the sense that he re-interprets it as an
authoritative author to apply it to his circumstances.

A direct quote of 1 Enoch 1:9 can be found in Jude 1:14-15. He quotes this section
as the words of God caring authority concerning than the judgement of God for
ungodliness is imminent. Following Genesis 6:1-4, Jude remembers the story of the
angels who left heaven to have sexual relations with humans on earth. Using 1
Enoch 6-36 he expands the drama. Furthermore, Jude recites the day of Judgment
as found in 1 Enoch in Jude 1:13 to communicate his theme stronger (DeSilva
2018:774).

Other texts used by Jude, includes a citation of Zechariah 3:2 (Jude 1:14-15),
Deuteronomy 34:5-6 (Jude 1:9), Numbers 14 and Genesis 19 (Jude 1:5 and 7) and
Ezekiel 34:1-10. Other than the Old Testament Scriptures, Jude uses texts from the
New Testament as well such as parts of the apostolic tradition found in Acts and
Timothy and from Revelation 2:14-15 (DeSilva 2018:774). In what follows a brief
exegesis of the intertextual content will be discussed.

2.1. Jude 1:2-7

In this section Jude sets out is intentions for writing the letter to the congregation(s).
He intended to write about the salvation to which they are all part of, but it has come
to his attention that there are false teachers in their mitts and decides to rather warn
them about that. The section echoes Gal 2:4 which would have been a contemporary

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text known to him and the community, containing a warning that this salvation
threatened by those who use the grace of God to license an ungodly lifestyle
(Rowland 2001:1285; Marshall 2003:662). Jude also uses 1 Enoch 14-16 to dictate
the effect this ungodly lifestyle will have on the salvation if they don’t turn away from
it. This is also the wrath of God those will face who justify adulterous lifestyle.
Echoes of this can be found in 1 Enoch 6-19 and Genesis 6:1-3 as well (Hagner
2012:709). He reminds the community of what happened to the angels who left their
heavenly positions to have relations with earthly beings. In verse 5, Jude pleads to
them to return to the ways God intended for them, or they will face the wrath of God,
following examples of people who once thought of themselves as fully informed.
Finally, Jude reminds the congregation that they have a taste of the heavenly gift in
the salvation of which they are on the verge of losing if they don’t stop thinking about
themselves as privileged (Rowland 2001:1285).

2.2. Jude 1:8-13

Marshall (2003:662) states that Jude 1:8 following Deut 13 describes the false
teacher as people lacking the Holy Spirit. Their visions are reduced to merely
dreams leading them to blasphemes conclusions. Rowland (2001:1285) connects
this verse with sections from 2 Enoch 22 as well as Lev 24:16 and 1 Enoch 7:1. It
condemns blasphemy as an unforgivable sin. Jude’s main warning regarding the
blasphemy is that it is unforgiving. He reminds the community of the dispute the arch
angel Michael had with the Devil and that even these actions were left for God to
judge. The verse of 11-13 connects to the warning about blaspheme by means of
verse 10 which has no citation of other texts Bauckham (1983:44-45). Roland
(2001:1286) argues that blasphemy, according to v 10 is utter in ignorance hence
Christians are, following Hebrews 4:6, enlightened, they should therefore know
better. Furthermore, Roland (2001:1286) notices the striking metaphor in verse 12
that illumines evanescent nature of the lives of the false teachers. This follows
passages from Jonah 10, Revelations 7:17 and Ezekiel 34. This metaphor renders
the false teachers as utterly and completely useless to the faith community. To
further state his urgency Judas, following the tradition of false prophets in Deut 13,
marks them as deceivers in verse 13.

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 2.3. Jude 1:14-16
According to Hagner (2012:709), Jude is one of the very few books in the New
Testament that quotes from 1 Enoch. Verses 14 and 15 captures one such quote.
Jude uses 1 Enoch 1:9 as a prophecy going back as far as Adam. In verse 15 Jude
warns the people that the judgment on an ungodly lifestyle is immanent, he backs up
his argument with a statement. Boring (2012:454) noticed that Jude missed an
opportunity in these verses to quote Jesus himself. According to Boring he could
have used the words of Jesus in Mark 13:5-6 and 21-23, but instead chooses to
quote Enoch.

2.4. Jude 1:17-23

This part of the letter consists of two parts which Roland (2001:1286) divides as
verses 17-19 consisting of a admonition and verses 20-23 containing affirmation of
the reason for the admonition. Bauckham (1983:107) states that Jude reminds the
congregation(s) of the predictions of the apostles, something they would have been
quite familiar with, because it was the teachings of the very same apostles who
founded their congregations. In this prediction the apostles (cf. Mark 13) warn the
believer of enemies of their faith in the coming of the last days. In Jude’s use of this
prediction clearly dictates that he sees it fulfilled in the falser teachers (Baukham
1983:107). Jude then continues his letter with the only positive note in verses 20-21
where he motivates the believers to build themselves up based on their faith and that
they should pray in the spirit. Jude also calls upon the faith community to make an
effort to save their fellow members who had gone lost (verses 22-23) (Hagner
2012:709). The letter concludes with a Doxology at the end in verse 24.

3. Closer look at the Exegesis

In this section, the questions set out in the assignment requirements will be
answered using the knowledge obtained in the research of the previous section
above as a conclusion to this assignment. Due to the fact that the answers to these
questions are so closely intertwined forming a huge web-answer (if I may), I will
attempt to answer the questions in essay format instead of focusing on each one
individually. Without further-a-due:

I believe that it was the aim of the author to use intertextual resources to enhance
the hearers’ experience of the new text, both to support his authority and his

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argument as well as using traditions known to the congregation(s) to warn them
about the intruders in their mitts. In so doing he tried to leed them in a way to glorify
the Gospel. If Jude did not use the other texts in support of his argument, I believe
that his effort to warn the congregation(s) would have been null-and-void. The first
hearers of this text were well acquainted with Jewish scriptures: Following the
argument from above that the author used his blood relation with the leader of the
Jewish community (James the Just) to establish authority, it was his aim to reach the
Christians of Jewish decedents, thus justifying his use of Jewish scriptures and
unpacking his argument or way of thought so that they may follow his warning.

At first the letter from Jude, might seem disorientating and chaotic, but after closer
analyses, it became clear that the author put many a thought in his argument.
Without the structure and the intertextual references, the opinion of the letter might
have stayed the same i.e., Chaotic. Keeping in mind that readers today, especially
the laymen, are not as acquainted with Jewish traditions as the intended
congregation(s) might have been, it becomes clear why the letter can be a bit
disorientating. Therefore, assuming that the first hearers would hear these words
and be reminded of other teachings they’ve heard and know extensively, it would
have made sense to them. As stated above the use of the intertextual citations
supports the argument of Jude. Without it, it would have been empty. It gives the first
hearers the opportunity to connect what Jude is trying to teach them, to teachings
the were well aware of. Making it a lot easier to believe.

Following this argument, I would state that the weight and the authority would be lost
if it wasn’t for the intertextual sources. Jude most probably knew it, that is why he
used it.

In using these sources, it is my opinion, that Jude did not try to be the first to notice
the false teachers, just so that he can be tapped on the back for his exemplary effort
to save the faith community. If you’ll allow me to explain my snarky remark: With
regards to news (sometimes gossip) in any community today, it is our aim as people
to be the first to tell everybody. This is supported by the famous three-word phrase:
“have you heard… [John cheated on his wife]” Nobody likes to be the person telling
yesterday’s news. According to me, Jude would definitely be the exception to this
rule in today’s standards. Jude had the aim to communicate to the faith community

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that the things happening now, is something someone long gone in the history
predicted would happen. Hence the use of the prophecies to backup his argument.
He made sure to enlighten the community to what is happening in their mitts by
using what he might have believed as text predicting their circumstances.

I also believe that scholars have spent many hours researching the viability of
predictions and prophecies in biblical texts. So much so that many of them had come
up with very sound and logical explanations for all of it. Therefore, we look upon
these texts with different lenses, looking back at them with more than 20 centuries’
worth of research and publications. Following this argument, it is very important for
us, not to prepose our ideologies on the texts. We might have the ability to explain or
debate whether the intertextual references Jude made, had anything to do with the
situation he found himself in. But the fact of the matter is that he believed that the
prophecies pointed in the direction of his days and that he had the obligation to warn
his beloved brothers (and sister) in Christ of their imminent danger.

Therefore, I believe that the specific citations had an enormous impact on advancing
the rhetorical goals Jude set out to reach.

Bibliography
Bauckham, R. J., 1983. Jude, 2 Peter: Word Biblical Commentary, Vol 50. Waco,
Texas: Word Books.

Boring, M. E., 2012. An Introfuction to the New Testament; History, Literature,

Theology. Louiseville: Westminster John Knox Press.

De Silva, D. A., 2018. An Introduction to the New Testament: Contexts, methods &
ministry formation. 2nd ed. Downers Grove: IVP Acedemic.

Hagner, D. A., 2012. The new testament: A historical and Theological Introduction.
Grand Rapids: Baker Academic.

Marshall, I. H., 2003. New Testament Theology; Many witnesses, one Gospel.
Downers Grove: InterVarsity Press.

Rowland, C., 2001. Jude. In: J. Barton & J. Muddiman, eds. The Oxford Bible
Commentary. New York: Oxford University Press, pp. 1284-1287.