JUDE 20-23

As we approach the end of this epistle, “Jude 20-23 actually brings the body to a fitting climax by addressing the purpose of the letter itself: how to contend for the faith, a subject first introduced at the start of the letter's body (cf. Jude 3).” (Webb) Let us start with two general overviews to this passage:

    Wilkins points out that the author reminded his readers of the truth at this point since it will:       

        (a) “encourage them in their personal and corporate growth” (v. 20);

        (b) “remind them to keep pure until the coming of the Lord” (v. 21); and

        (c) “equip them to rescue others who are under the influence of the false teachers and teaching.” (vv. 22-23)

    Webb: The readers' “first concern must be to guard their own relationship with God (Jude 21; the verb 'keep,' tereo, in Jude 21 is also used in Jude 1,6 [2x], 13), which entails fulfilling certain responsibilities (Jude 20) as well as maintaining an eschatologically oriented outlook (Jude 21). Their second responsibility is to assist those who have become tainted with false teachings (Jude 22-23...).” In that respect it reflects, respectively, the two great commandments as expressed by Jesus to love God and your fellow man.

In addition, note that “mercy” is a key word here, appearing once each in verses 21, 22, and 23. The overall impact of this repetition is to remind us that we are to show mercy to others as Christ showed mercy on us. Also note that Jude 20 and 21 contain references to each of the members of the Holy Trinity.

Jude 20

First, the believers are told to build themselves up on the faith. This introduces the first controversial point in this passage. Thus, Ralph Martin labels Jude 20 as a sign of early catholicism in which belief is “regarded as a treasured possession to be adhered to and preserved inviolate...thereby losing its personal character in that it is subsumed under a generalized Christian attitude as one virtue among many.”

However, Webb totally disagrees with this characterization and explains, “The reference to 'the faith' in Jude 3 (cf. Jude 20) is interpreted [by others] as referring to a defined set of crystallized doctrines. But there is no need to view this phrase as anything more than a synonym for 'the gospel.' And even Paul, writing in the 40s and 50s, used 'the faith' in this way (e.g. Gal 1:23).”

In addition, the command to “build yourself up in the faith” finds a clear parallel in I Thessalonians 5:11, as Ralston points out.

Next, Jude tells his readers to pray in the Holy Spirit, a command which has also been variously interpreted. Hawthorne states that in general, “the Holy Spirit comes to the aid of God's people in prayer (Jude 20; cf Rom 8:15-16,26-27; Gal 4:6; Jn 4:23-24).”

More specifically, Wilkins says regarding this command, “While this last expression may indicate charismatic prayer, glossolalia, in which words are given by the Spirit, the connection with the preceding exhortation to 'build yourself up in your most holy faith' suggests that prayer in the power and under the guidance of the Holy Spirit brings the strength necessary to confront the false teachers...”

Jude 21
The exhortations continue with first an admonition for the audience to keep themselves in God's love. This verse is a sticking point for those who believe in “once saved, always saved” and deny the possibility of a believer apostasizing as several scholars point out:

“'Keep yourselves in God's love' writes Jude (Jude 21), bringing out the importance of the love of the heavenly Father and also the dreadful truth that in some way believers can minimize its effect...Believers are reminded that the love of God demands a response.” (Morris)

Schreiner expresses it a little more strongly by saying, “Apostasy warrants eternal judgment, and believers will face the same if they adopt the morally loose lifestyle of the false teachers. Thus Jude commands his readers to 'keep themselves in the love of God' (Jude 21), and this cannot be a reality without obedience.”

This verse concludes “Look forward to the mercy of our Lord Jesus Christ” as a clear reference to the Last Judgment at the Second Coming.

Jude 22-23

Seifrid notes, “Strikingly, three New Testament letters conclude with encouragement to restore the disobedient in view of their perilous state (Jas 5:19-20; I Jn 5:14-17; Jude 22-23; see also I Pet 4:8).”

Here also (as well as in Jude 3), according to Martin, is a clear reference to the possibility of apostasy in the mention of “those who are wavering.”

Schnabel echoes this thought: “The people who are to be 'snatched from the fire' are not unbelievers who should be introduced to faith in Jesus Christ but church members who indulged in sinful behavior and were thus in imminent danger of judgment at the Parousia.”

Tiller explains that 'rescuing some from the fire' means bringing them to repentance – see Zech. 3:2 for the origin of this phrase. He says that the final phrase in v. 23 ('with fear, hating even the tunic defiled by their flesh' refers to the fear of being corrupted by them in the process of trying to save them.

It is necessary at this point to quote R.P. Martin, who says that “sometimes the term 'flesh' is neutral but qualified by an adjective or phrase that gives the concept negative nuances, e.g....'the sensual desires of the flesh' (cf. Jude 7,23).” Webb interprets this as a reference to sexual immorality.

Canales and others note that the text is somewhat uncertain. Thus, “The verb eleao ['mercy'] appears in Jude 22 and 23, though the textual evidence is problematic for both verses, with some texts reading elegchete ('convince') instead of eleeite ('have mercy'). Nevertheless, a good case can be made for eleao being the original reading.”