JUDE 17-19

In this continuation of denunciations of Jude's adversaries, Webb points out that the same structural pattern as earlier in the letter is utilized – an example is followed by an authoritative text with a final application to the opponents. There are several controversial points introduced in these verses.

Jude 17

The first occurs in verse 17 where Jude asks his readers to remember the predictions of the apostles. A number of commentators attempt to use this verse to pin down the date of writing of the letter, with varying results. Thus, on one hand, the more liberal scholars state:

    “It is clear from vs. 17 that the author writes at a time considerably later than the apostles.” (Reicke)

But this appears to be a minority opinion compared to other commentators, at least the ones I have consulted:

    “As to the date of Jude's letter, nothing in it requires a postapostolic origin, and Jude 17-18 implies that his readers had personally heard the apostles speak.” (Maier)

    “The use of the word proeiremenon, foretold, does not mean that the apostles all belonged to a previous generation...It simply means that they foretold it before it came to pass.” (Green)

    “The last prophetic and authoritative voice Jude draws on is, for his audience, a contemporary one – that of the apostles...In this case the act of remembering contains no implications of great passages of time...” (Towner)

    Webb states that “a careful reading of Jude 17 indicates that it is referring rather to the readers having heard the prediction by the apostles, probably at the time when this church was first established by these apostolic missionaries.”

In any case, I would agree with Martin that in spite of “the normative character assigned to 'apostolic words' as well as their ways, a trait seen in Jude 17 and the Johannine letters, yet the apostolic office is not exalted as indispensable, and all the addressees are expected to interpret Scripture for themselves...”

Jude 18

We have no other record of the words quoted by Jude in v. 18. However, Tiller notes similar thoughts found in passages such as I Timothy 4:1; II Timothy 3:1; 4:3; and II Thessalonians 2:3. The adversaries are first and foremost characterized as “scoffers.” This brings up the next point of controversy, as you can see below:

    “Jude doubtless has in mind the heretical teachers already censured, though the designation 'mockers' is unexpected and not entirely appropriate...The problem of the second coming is not prominent here; it is only alluded to later in vs. 21.”

    “Towner states that “verse 18 reveals that the apostolic teaching was about the last times...While this might not seem to terribly outrageous or unforgivable, the term is drawn out of the Wisdom literature where it describes the one who intentionally spurns the true worship of God (Ps 1:1; Prov 1:22; se 2 Pet 3:3).”

    “Peter applies it [i.e., scoffers] to the mockers who were making fun of the second coming. Jude gives no suggestion that this was the butt of their ribaldry. It seems clear from the next verse that they laughed at those who refused to go with them in the path of their own lusts.” (Green)

    “The scoffers of Jude 18...are those who deny the coming day of judgment (2 Peter 3:3-4).” (D.F. Wright)

The second accusation in this verse is that these adversaries are “indulging their own ungodly lusts,” an almost exact repetition of the charge in v. 16. Schmidt feels that a “distinction between immorality and false teaching as a reason for church discipline may be a false distinction, since some later texts [including Jude 18-19] are ambiguous and others suggest a link between false teaching and immorality.”

Jude 19

Next, three additional charges are brought against these people. The first is that they are 'worldly.' The Greek word here is psychikoi. Neyrey explains, “Although the term literally means 'pertaining to the soul or life', it is best understood as the antithesis of 'spiritual.'” And Webb adds, “Jude's rhetorical statement that they are merely psychikoi (lit. 'soulish;' i.e., functioning at a natural, human level) and were 'devoid of the Spirit (Jude 19) is probably countering their claim to prophetic inspiration.”

The final accusation is that they had caused divisions in the church. Sumney says, “Their presence and teaching were causing divisions, as some accepted their teaching and others did not. This much is clear. Even though Jude constantly charges these adversaries with being immoral, the level of polemic makes it doubtful that we should see them as libertines.”