But you, my dear friends, build yourselves upa on the foundation of your most holy faith,b praya in the

Holy Spirit, 21keep yourselves in the love of God, waitafor the mercy of our Lord Jesus Christ to grant you eternal life 22 Snatch some from the fire, 23 but on those who disputec have mercy with fear,d hating even the clothing that has been soiled by the flesh Notes a. On the participles in these verses, probably used as imperatives, see !orm"Structure"Setting section below. b. Probably the , build up, here retains the sense of build! on as in 1 "or 3#12$ %ph 2#20!, and the dative , the faith, therefore indicates the foundation on which the buildin& is erected. 'his seems preferable to an instrumental dative su&&ested by (eic)e!# by means of your most holy faith. c. *or this translation of , see Comment. d. 'he translation of vv 22+23a follows the te,t of P-2# see the note on the te,t below. '.% '%/' O* 012% 22+233 4t is probably impossible to reach an assured conclusion as to the ori&inal te,t of vv 22+23a, which is undoubtedly one of the most corrupt passa&es in 5ew 'estament literature Osburn, #$% 63 718-29 138!. 'he manuscripts and versions present a bafflin& variety of readin&s, which can, however, be divided into two main &roups# a shorter te,t consistin& of two clauses and a lon&er te,t consistin& of three clauses. :cholars have been divided, not only in preferrin& either the shorter or the lon&er te,t, but also in selectin& particular forms of each. 'he followin& are the principal readin&s, to&ether with translations which illustrate the diversity of scholarly ;ud&ments. 3! &he &wo'Clause &e(t 1. <pop t=P.%/P n=>P>?<sup?-2<@?# . 'his is the te,t translated above. 3lso by Aoffatt# :natch some from the fire, and have mercy on the waverers, tremblin& as you touch them. 4t is supported by "lement of 3le,andria, Strom. 6.B.6C# . and by the Datin version in the Diber "ommicus, the Philo,enian :yriac and :ahidic versions, and the Datin version in 0erome, )* 1B, omittin&, li)e "lement, these te,ts are &iven by Osburn, #$% 63 718-29 138+E0!. 2. "# !" # . <pop t=F.%/P n=>F>?, <pop t=D.%/P n=>D>?, P., <pop t=:.%/P rend=i n=>:>?#
a. On the participles in these verses, probably used as imperatives, see Form/Structure/Setting section below. b b. Probably the , build up, here retains the sense of (build) on (as in 1 Cor !1"# $ph "!"%), and the dative , the faith, therefore indicates the foundation on which the buildin& is erected. 'his seems preferable to an instrumental dative (su&&ested by (eic)e)! by means of your most holy faith. c c. *or this translation of , see Comment. d d. 'he translation of vv ""+" a follows the te,t of P-"! see the note on the te,t below. P Pesher (commentary) .NW Zeitschrift fr die neutestamentliche Wissenschaft
a

20

 $ # . 'ranslated by 3G# 3nd of some have compassion, ma)in& a difference# and others save with fear, pullin& them out of the fire. 3lso translated by 0. H. Phillips, (eic)e.! E. H# % # % . 'ranslated by 5%H# 'here are some doubtin& souls who need your pity$ snatch them from the flames and save them. 'here are others for whom your pity must be mi,ed with fear. 3lso translated by '%G 1866!, 0H Aar&in, Felly.! H! &he three'clause te(t 1. <pop t=3D%P..%/P lan&=>heb> n=>a>?# % # &% . 'ranslated by (G# 3nd on some have mercy who are in doubt Aar&in# while they dispute with you!$ and save some, snatchin& them out of the fire$ and on some have mercy with fear. 3lso translated by '%G@I5H 18-6!, 54G.! 2. 3# !" # % . 'ranslated by (:G# 3nd convince some, who doubt$ save some, by snatchin& them out of the fire$ on some have mercy with fear. 3lso translated by 0H, 5%H Aar&in.! 4n addition to these readin&s, some scholars have proposed emendations not supported by any manuscript# in an attempt to achieve a satisfactory clima, in the threeJclause te,t, Kindisch su&&ested that %, have mercy, in 3 be amended to , throw out, e,pel, while Kohlenber& proposed and Hieder &# 6 718C09 -C+--! %. Hut such emendations only ma)e it even more difficult to e,plain the te,tual confusion. 3 &ood case for the ori&inality of the shortest readin&, in P-2, can be made, on the &rounds of its attestation, its suitability to the conte,t in 0ude, and because it is possible to e,plain the various lon&er readin&s as e,pansions and adaptations of it. Hirdsall J&S 1E 718639 38E+88! and especially Osburn #$% 63 718-29 138+EE! have &iven plausible accounts of how the other readin&s may have ori&inated.
a/ 0uthori1ed (2in& 3ames) /ersion 4 23/ n$5 'he 6ew $n&lish 5ible t $/ 'oday7s $n&lish /ersion 8 5 0. 3ones (ed.), Jerusalem Bible r / (evised /ersion, 1991+9: & 65 ;ood 6ews 5ible 4 'oday7s $n&lish /ersion n</ 'he 6ew <nternational /ersion (1=-9) r >/ (evised >tandard /ersion (6' 1=?@, O' 1=:", 0poc 1=:-) 0 Code, 0le,andrinus 'Z Theologische Zeitschrift ('h.) 3TS Journal of Theological Studies

'he readin& of P-2 was also supported, before P-2 itself became )nown, by Aoffatt 72EE9 and Hi&& 73E0+E2, but with # L 9.! 'he first clause in P-2, without the interpretative # , save, is in line with the conciseness of 0udeMs style and his other terse allusions to :cripture. 4t would be later scribes who would feel the need to e,plain the metaphor. 4n this readin& can be ta)en in the sense of disputin& see Comment!, which is how 0ude uses the word in v 8. 3lthou&h he could easily have used it in two different senses, he seems to have had v 8 in mind when he wrote vv 22+23 the words, Aay the Dord rebu)e you, Nuoted by the & +os from Oech 3#2, apparently brou&ht to his mind the passa&e Oech 3#1+C, to which he alludes in vv 22+23!, and so there is a possibility that is an echo of his earlier use of the word. 'he distinction of two classes of people is appropriate in the situation to which 0ude writes see Comment!. :ome e.&. 0ames, ,,,viii! ar&ue that the threeclause readin& is supported by 0udeMs stylistic preference for sets of three, but this cannot be pressed a&ainst other considerations. 0ude would not have manufactured artificially a threefold distinction if the situation itself only su&&ested a twofold one cf. vv 20+21, where he &ives four, not three, in;unctions!. *inally, the stylistic device in the P-2 readin&, where the participle ta)es the place of a second , is &ood Iree) style Hirdsall, J&S 1E 718639 38-!, but not otherwise attested in the 5ew 'estament. Aees C,ios 1B1 7186B9 CCB! therefore su&&ests that 0ude would not have used it, but this is probably to underestimate 0udeMs competence in Iree). 4n the development of the other readin&s, the followin& factors may have played a part# 1! # is an interpretative &loss to e,plain the metaphor , snatch from the fire Osburn, #$% 63 718-29 1E1!. 2! can be understood in several senses# doubtin& as often in the 5'!, bein& ;ud&ed hence 0ude 22 Gul&ate# iudicatos!, ma)in& a distinction hence the 3G translation of in the (eceived 'e,t!, or disputin&. 2ifferent interpretations of the word led to rearran&ements and adaptations of the te,t Hirdsall, J&S 1E 718639 38B$ Osburn, #$% 63 718-29 1E1!. 3! !", in the sense either of convince or reprove, was introduced as an appropriate treatment of doubters or disputers, and perhaps under the influence of the traditional catechesis reflected in ,id 2#- see below!. E! 3ttempts to brin& the te,t into line with the disciplinary practices in the churches the scribes )new may have played a part, especially in the formation of the threeJclause readin&s. *inally, special mention must be made of the relationship to ,id 2#-# ' ( )*+ ,- . / 0 1.2 ,!( 3 4 5"( . 'hou shalt hate no man$ but some thou shalt reprove, and for some thou shalt pray, and some thou shalt love more than thine own life Doeb trans.!. "omparison with Barn 18#3+C and the Datin ,octrina apostolorum 0. P. 3udet, La ,idach- 7Paris# Iabalda, 18CB9 1E2! shows that the second and third clauses were not in the 'wo Kays document on which the 2idache here depends, but were probably added from "hristian catechetical tradition, partly
'. Mos. 'estament of Aoses e.&. e em!li gratia, for e,ample cf. confer" compare C#ios Ciudad de #ios 6' 6ew 'estament Bid. Bidache 5arn. 5arnabas

in dependence on Dev 18#1-+1B D//. Only if the te,t of " or 3 includin& !"! is read in 0ude is there any verbal relationship to 0ude, and so it is unli)ely that there is any direct dependence of 0ude on the ,id or vice versa. 4t is, however, possible that the ,id preserves a piece of traditional "hristian teachin& which distin&uished two classes of sinners some to be reproved and reclaimed$ others, more hardened, for whom it was only possible to pray!, and that 0ude rephrased this tradition in his own words the twoJclause te,t!. 'he final clause in ,id 2#- which comes from the 'wo Kays document, cf. Barn 18#C! can hardly refer to a third class of sinner$ presumably it refers to faithful "hristians. 4t therefore offers no support to the threeJclause readin&s in 0ude. Dater scribes evidently tried to brin& these two te,ts into closer correspondence. 'he readin& !" in 0ude in " and 3 may be influenced either by the ,id itself or by the catechetical tradition behind the ,id . 4nfluence in the other direction is evident in .postolic Constitutions 6#E, which reproduces ,id 2#-, but adds another clause, (, and on some thou shalt have mercy, after !.. Perhaps both this and the threeJclause readin&s in 0ude are attempts to adapt the te,ts to a threeJsta&e system of ecclesiastical discipline private reproof, public warnin&, e,communication$ cf. Aatt 1B#1C+1-# four sta&es!. Form/Structure/Setting 'hese verses contain 0udeMs appeal to his readers to fi&ht for the faith, as announced in v 3, and are therefore not an appendi, to the letter, but its clima, see on vv 3+E, !orm"Structure"Setting section!. 'he openin& phrase, as in v 1-, a&ain indicates a ma;or transition, and a lin) with v 3 is established by the catchword connection between 6 !+7 38 , your most holy faith, in v 20 and ! , faith L to the saints, at the end of v 3. 'here are also lin)s beteen v 21 and v 1, both in content and by catchwords v 21# ,!7 *9 7(, )eep yourselves in the love of Iod$ v 1# *: / ;!7 L 77 loved by Iod the *ather L )ept!. 4n vv 22+23, where 0ude turns to his readersM behavior toward the false teachers and their followers, the lin)s are with vv -+8# v 22! with v -!$ v 23! with v 8!$ , + v 23! with L v B, cf. also , v 12!$ and the allusions to Oech 3#2+E see Comment! with AichaelMs words Oech 3#2! in v 8. 4n vv 20+21 0ude selects four in;unctions from traditional catechetical material. 'he parallels to these four in;unctions elsewhere in the 5' and not only in the Pauline corpus! see Comment! are evidence, not of 0udeMs dependence on other 5' authors, but of his indebtedness to the common paraenetic tradition of primitive "hristianity. 4t is possible that the &rammatical form of his e,hortations also reflects their traditional nature. .e uses three participles 9, buildin& yourselves up$ ", prayin&$ ", waitin&! and one imperative 7(, )eep!. 'here is no difficulty in e,plainin& the construction as normal Iree) usa&e, the participles dependent on the imperative. Hut in view of the fact that elsewhere in the paraenetic sections of 5' letters (om 12#8+18$ %ph E#2+3$ "ol 3#16+1-$ .eb 13#C$ 1 Pet 2#1B$ 3#1, -+8$ E#-+10! a special use of participles with an imperatival sense is found, sometimes interspersed with true imperatives, it may well be that 0ude also follows this usa&e. 'he e,planation of the usa&e is probably to be found in the theory put forward by 2. 2aube Participle and 4mperative in 4 Peter, in %. I. :elwyn, &he !irst )pistle of St /eter Dondon# Aacmillan, 18E6! E6-+BB! that they reflect a usa&e found in rabbinic .ebrew, where the participle can be used in rules and codes of conduct, thou&h not in direct commands. 4n that case, the 5' e,amples will derive from early codes of "hristian conduct, ori&inally formulated in .ebrew or, less probably, 3ramaic!. On such codes, see also K. 2. 2avies, /aul and

CDD 'he >eptua&int, ;ree) translation of the O' C 'he Cairo ;eni1a

0abbinic Judaism 7Dondon# S P. " F, 18EB9 122+EC.! 0udeMs direct address to his readers will represent his adaptation of the traditional form, such as 2aube postulates in "ol 3#16$ 1 Pet 3#-.! 'here are two patterns to be observed in the set of four in;unctions. 'he first, third and fourth represent the familiar triad faith, love, hope, which is probably a traditional, preJPauline, "hristian formula 3. A. .unter, /aul and his /redecessors, 2nd ed s!. 7Dondon# :"A Press, 18619 33+3C!, here e,panded into a tetrad by the addition of prayer. 'he second, third and fourth in;unctions correspond to a trinitarian formula# .oly :pirit, Iod, "hrist. %ither or both of these patterns may have &uided 0udeMs selection of in;unctions from traditional material$ or perhaps he has e,panded a traditional set of three in;unctions which was constructed accordin& to one of these patterns. 4n vv 22+23 the allusions to Oech 3#2+E see Comment! probably indicate that 0ude himself composed these instructions, but he may have been rephrasin& a catechetical tradition which is also found in ,id 2#- see the note on the te,t of 0ude 22+23aP above! and which distin&uished the differin& treatment to be &iven to two different classes of sinners. Comment 20. &9 &<, build yourselves up. 'he concept of the "hristian community as the eschatolo&ical temple &oes bac) to the earliest Palestinian "hristianity cf. the pillar apostles# Ial 2#8! and is therefore found in many strands of early "hristian tradition 1 "or 3#8+1C$ 2 "or 6#16$ %ph 2#18+22$ 1 Pet 2#C$ Barn E#11$ 6#1C$ 16$ Herm 1is 3$ Sim 8$ 4&n. )ph 8#1!. Probably from this concept derived the ima&e of buildin& the "hristian community, which was used in various ways, especially in the Pauline writin&s (om 1E#18$ 1C#2, 20$ 1 "or 3#8+1C$ B#1$ 10#23$ 1E#3+C, 12, 1-, 26$ 2 "or 10#B$ 12#18$ 13#10$ Ial 2#1B$ %ph 2#1B$ 2#20+22$ E#12, 16$ "ol 2#-$ 1 'hess C#11! but also elsewhere Aatt 16#1B$ 3cts 8#31$ 1C#16$ 20#32$ 1 Pet 2#C$ Barn 16#B+10$ 4&n. )ph 8#1$ Pol. /hil 3#12$ 12#2$ 2des Sol 22#12!. 'here is no need to derive all these nonJPauline occurrences of the metaphor from Pauline usa&e. Paul himself will have been dependent on common "hristian usa&e, and it is probable that e,hortations to build up the community or to edify oneMs "hristian brother, both in Paul and elsewhere (om 1E#18$ 1C#2$ 1 "or 1E#12, 26$ 1 'hess C#11$ 1 Pet 2#C$ 0ude 20!, &o bac) to traditional catechetical material. 0ude does not mean that each of his readers should build himself upQ which would be contrary to the ordinary "hristian use of the metaphorQbut that all should contribute to the spiritual &rowth of the whole community. 3s with the metaphor of fi&htin& in v 3, it is difficult to tell how far build retains its live metaphorical sense, how far it has become a pale metaphor, li)e the
> >yriac 2 2ethib (the written consonantal Eebrew te,t of O') ed(s). editor(s), edited by# edition >CA >tudent Christian Aovement
F

The Appeal (Jude 2023)

Bibliography Bieder, W. 3udas "" f.! = % . TZ @ (1=:%) -:+--. Birdsall, J. N. 'he 'e,t of 3ude in P-". JTS 1? (1=@ ) =?+==. Marshall, I. H. $e!t b% the &o'er of (od. Condon! $pworth Press, 1=@=. 1@1+@ . Mees, M. Papyrus 5odmer /<< (P-") und die .itate aus dem 3udasbrief bei Clemens von 0le,andrien. C#ios 191 (1=@9) ::1+:=. Osburn, C. D. 'he 'e,t of 3ude ""+" . ZNW @ (1=-") 1 =+??. Spicq, C. )ga!e., -"+-?. Eerm. Eermas /is. /isions >im. >imilitudes <&n. <&natius, Cetter to the $phesians Pol. Polycarp to the Philippians Odes Sol. Odes of >olomon

%n&lish edify. 'he mention of a foundation, which follows, su&&ests that the picture of erectin& a buildin& has not entirely faded. 'he use of the metaphor forms a contrast with the activity of the false teachers in the precedin& verse# whereas they disrupt the church and tear it apart , !, 0udeMs readers are to construct it. 6 !+2 38 , on the foundation of your most holy faith. faith! is here the &ospel, as in v 3, and it is holy because it comes from Iod for the e,pression holy faith, cf. .ct 1erc B!. 4t is the faith which 0udeMs readers received when the &ospel was first preached to them v 3!, and therefore your faith, distin&uished from the messa&e of the false teachers. 5o doubt 0udeMs main thou&ht is that when the church lives on the basis of the &ospel, its life will be holy, by contrast with the immorality which results from the antinomian principles of his opponents. 0udeMs view of the &ospel as the foundation of the church is a different thou&h not contradictory! perspective from PaulMs view of 0esus "hrist himself as the foundation 1 "or 3#11$ cf. %ph 2#20!. 1 ! ", pray in the .oly :pirit!. 'he phrase :! 1 in the :pirit! in early "hristian literature freNuently means in the control of the :pirit or under the inspiration of the :pirit Aatt 22#E3$ Aar) 12#36$ Du)e 2#2-$ E#1$ 3cts 18#21$ (om B#8$ 1 "or 12#3$ (ev 1#10$ E#2$ Barn 8#-$ .sc 3sa 3#18$ Polycrates, ap %usebius, Hist )ccl C. 2E.2, C$ cf. ,id 11# -+ 12!, and with reference to prayer indicates charismatic prayer in which the words are &iven by the :pirit see 0. 2. I. 2unn, Jesus and the Spirit 7Dondon# :"A Press, 18-C9 238+E0!. Prayin& in the :pirit includes, but is not restricted to, prayer in ton&ues 1 "or 1E#1C+16$ 2unn, Jesus and the Spirit, 2EC+E6# 3 reference to charismatic prayer, includin& &lossolalic prayer, may therefore be presumed for 0ude 20!. Prayer in the :pirit is attested not only in the Pauline writin&s %ph 6#1B$ cf. (om B#1C+16, 26+2-$ Ial E#6!, but also in the *ourth Iospel 0ohn E#23+2E!. 'here is therefore no need to see specifically Pauline influence on 0ude here, but the close verbal parallel with %ph 6#1B " / : 1, pray at all times in the :pirit!, includin& perhaps in both cases the imperatival use of the participle see !orm"Structure"Setting section!, su&&ests that both reflect traditional paraenetic material. 3&ain there is a contrast with the false teachers, who lay claim to prophetic utterance in the :pirit, but show by their behavior that they do not possess the :pirit v 18!. 21. &< ,!2 *9 7(, )eep yourselves in the love of Iod. Aost commentators ta)e *9 of Iod! as a sub;ective &enitive IodMs love for you!, but a few "haine, "antinat! thin) it must be ob;ective your love for Iod!, because the imperative reNuires an action on the part of "hristians. .owever, in the parallel in 0ohn 1C#8, remain in my love 6 ,!2 6 6!, the love is certainly "hristMs for his disciples. 'hey remain in it by obeyin& his commandments 1C#10!. :imilarly 0ude probably means that IodMs love for "hristians v 1! reNuires an appropriate response. Kithout obedience to IodMs will, fellowship with Iod can be forfeited, and this is the dan&er with which the antinomian doctrine of the false teachers threatens the church. 'he similarity to 0ohannine passa&es 0ohn 1C#8+10$ 1 0ohn E#16! implies common dependence on paraenetic tradition. *or the catchword connections of 7( )eep!, see "omment on v 6. " > 9 ?8 @79 A9, wait for the mercy of our Dord 0esus "hrist. Aercy >! was a traditional term with reference to the eschatolo&ical hope of IodMs

0ct. *erc. )ctus *ercellenses (Catin version of the )cts of &eter) 0sc. +sa. 0scension of <saiah a!. a!ud (Guoted in) Eist. ,ccl. $usebius, -istoria ,cclesiastica

people 2 Aacc 2#- v.l.$ /ss Sol -#10$ B#2-+2B$ 10#E, -$ 1E#8$ 1-#EC$ 4 )noch 1#B$ C#6$ 2-#E$ 5 .poc Bar -B#-$ B2#2$ E %Rra 1E#3E$ Aatt C#-$ 2 'im 1#1B$ 4 Clem 2B#1$ Herm 1is 3#8#B$ Sim E#2!. 1sually, of course, the reference is to GodMs mercy, and 0udeMs phrase the mercy of our Dord 0esus "hrist cf. 2 'im 1#1B# > - , mercy from the Dord$ 5 Clem 16#2# 9 @79, the mercy of 0esus! belon&s with his "hristolo&ical interpretation of 4 )noch 1#8 in v 1E# it is to the Dord 0esus that Iod has committed the final ;ud&ment. 4f 0udeMs readers remain faithful by followin& the previous three e,hortations, they can e,pect not, li)e the false teachers, condemnation at the Parousia, but salvation. Hut of course, not even the faithful "hristian escapes condemnation e,cept by the DordMs mercy. 'hrou&hout early "hristian literature waitin& describes the eschatolo&ical e,pectation "*# Aar) 1C#E3$ Du)e 2#2C, 3B$ 12#36$ 23#C1$ 3cts 2E#1C$ 'itus 2#13$ 5 Clem 11#2$ %*# Aatt 11#3$ Du)e -#18+20$ 2 Pet 3#12+1E$ 4 Clem 23#C$ 4&n. /ol 3#2$ "*# .eb 11#10$ Barn 10#11$ 5 Clem 12#1$ ,"*# (om B#23$ 1 "or 1#-$ Ial C#C$ Phil 3#20$ .eb 8#2B$ ,# 1 'hess 1#10$ 5 Clem 11#C!, thou&h not often in e,hortations 2 Pet 3#12$ 5 Clem 12#1$ cf. .ab 2#3$ 5 .poc Bar B3#E!. :ir 2#-# , > '9, wait for his mercy, is not eschatolo&ical.! 'he popularity of the term may derive in part from .ab 2#3 wait for it$ D//# 3 ', wait for him!, which had lon& been a classic te,t for the eschatolo&ical e,pectation see 3. :trobel, 6ntersuchungen *um eschatologischen 1er*7gerungsproblem auf Grund der sp8t9:disch'urchristlichen Geschichte von Habakuk 5, 5 ff. 75ov':up 2$ Deiden# %.0. Hrill, 18619 Part 1!, and from other prophetic te,ts which were interpreted eschatolo&ically 4sa 30#1B$ E8#23$ C1#C$ 60#8$ 6E#E, especially D// 6E#3!# 3 >, they! wait for mercy$ 2an 12#12$ Aic -#-$ Oeph 3#B!. 4t does not, of course, indicate a merely passive attitude, but an orientation of the whole life toward the eschatolo&ical hope. B +4 B#, to &rant you! eternal life. %ternal life, i.e. the resurrection life of the a&e to come, is the &ift which "hrist in his mercy will bestow on the faithful "hristians at the Parousia. 22. ,, snatch some from the fire. 'his is the first of two allusions in these verses to the vision in Oech 3#1+C, a passa&e to which 0udeMs attention must have been drawn as a result of his use of the & +os in v 8, where the words, Aay the Dord rebu)e you, derive ultimately from Oech 3#2. 4n the same verse the hi&h priest 0oshua is described as a brand pluc)ed from the fire (:G!$ the same phrase occurs in 3mos E#11, in connection with a reference to the ;ud&ment on :odom and Iomorrah, but since 0ude 23 probably alludes to Oech 3#3+E see below!, it is probable that Oechariah rather than 3mos was the source of 0udeMs ima&e in v 22. 3s usual, 0ude shows no dependence on the D// translation 3mos E#11 and Oech 3#2# . !. 'he fire is that of final ;ud&ment in hell, as in v -. 0ude does not mean that the people to whom he refers are already in the fire Kindisch!, but that they are on the brin) of it and can be snatched bac) before they fall into it. 'hey are sinners who are in imminent dan&er of ;ud&ment at the Parousia cf. vv 1E+1C!. .ere the e,tent to which 0udeMs eschatolo&ical outloo) is &overned by the imminent e,pectation of the primitive church is especially clear.

v.l. varia lectio, alternative readin& Pss. Sol. Psalms of >olomon 1 $thiopic, >lavonic, Eebrew $noch " )!oc. Bar. >yriac )!ocal%!se of Baruch 1 Clem . Clement " Clem / Clement <&n. <&natius, 0etter to the &ol%car! 6ov'>up >upplement(s) to No1um Testamentum i.e. id est, that is

'hose who are to be snatched from the fire are evidently church members who, under the influence of the false teachers, are indul&in& in sinful behavior, but will repent when their error is pointed out to them. 4t is not necessary for 0ude to e,plain how his readers are to snatch them from the fire, because it was understood everywhere in the early church that an errin& brother must be rebu)ed and warned in a spirit of brotherly love Aatt 1B#1C+1-$ Du)e 1-#3$ Ial 6#1$ 2 'hess 3#1C$ 1 'im C#20$ 'itus 3#10$ 0as C#18+20$ ,id 2#-$ 1C#3!. 23. could here mean those who are under ;ud&ment Hirdsail, J&S 1E 718639 38B!, and would refer to those who, remainin& unrepentant when reproved by the church, have been e,communicated cf. 1 "or C#3+C!. 3lthou&h this would ma)e &ood sense in the conte,t, there are two considerations which may carry some wei&ht a&ainst it# 1! 4t is possible that the false teachers were too dominant in the church es! for a formal procedure of e,communication to be practicable Hieder, &# 6 718C09 -C!. 2! 0ude used the same verb in v 8 in the sense of dispute, and while that need not determine his use here, it should be noticed that v 8 contains the allusion to Oech 3#2 which probably su&&ested 0udeMs allusions to Oech 3#2+E in vv 22+23. 4t is therefore Nuite li)ely that his earlier use of * was in his mind when he selected it for use here. 'he meanin&, those who dispute, ma)es &ood sense in the conte,t. 0ude refers to those who will not accept the rebu)e of their fellowJ"hristians, but ar&ue a&ainst it, tryin& to ;ustify their behavior by means of the antinomian doctrines which the false teachers were propa&atin&. 'he people in Nuestion will be either the false teachers themselves or disciples of theirs. Probably the two &roups which 0ude distin&uishes in these verses are differentiated not by the de&ree to which they have been influenced by the false teachers, so much as by their response to the reproof. 4t is not out of the Nuestion that some of the false teachers themselves could be amon& the first &roup, the repentant. 3nother possible meanin& of is those who doubt or hesitate, but althou&h this meanin& is suitable in variants of the te,t which use the word to describe the first &roup see the note on the te,t above!, it is inappropriate in the te,t we are followin&, where it describes a &roup of people who must be treated more cautiously than the first &roup. , have mercy with fear. 'he implication is that those who persist in sin and continue to ar&ue in support of their antinomian behavior constitute a serious dan&er to 0udeMs readers. 'he followin& phrase will e,plain that the dan&er is from contamination by their sin. 'he fear may be fear of this contamination, fear of bein& influenced by these people so most commentators!, but more probably it is fear of Iod Felly, Ireen!. 'he motive for avoidin& the dan&erous influence is fear of IodMs ;ud&ment on sin, since 0udeMs readers )now that antinomian behavior will incur IodMs ;ud&ment. 4n that case with fear! here contrasts with ,+ without reverence!, which characteriRed the attitude of the false teachers in v 12. 'he dan&er from these people does not, however, mean that 0udeMs readers should not continue to love them and to desire their salvation. 'hey are to have mercy on them, imitatin& the divine mercy Du)e 6#36! which they themselves have received v 1! and e,pect v 23!. 0ude does not say how this mercy is to be e,pressed in action, but certainly some )ind of action, not merely a benevolent attitude, is intended. Perhaps the most li)ely form of action is prayer cf. ,id 2#-!, a resource available even when the dan&er is such that all contact with a person has to be avoided 4&n. Smyrn E#1!. Khether in this case 0ude intends his readers to avoid all dealin&s with the sinners, so that prayer is the only possible means of havin& mercy on them, depends on the interpretation of the ne,t phrase. 9 / , + "8, hatin& even the clothin& that has been soiled by the flesh. Probably there is an allusion to Oech 3#3+E, where 0oshua is clothed with filthy &arments (:G!. 3&ain 0ude shows no dependence on the D// C D!, and "hase ,B;H< 2,
>m%rn. <&natius, Cetter to the >myrnaeans BB2-3 3. Eastin&s ed., #ictionar% of the Bible

B00+1! plausibly su&&ests that he in fact alludes to the associations of the .ebrew word which is translated filthy in Oech 3#3+E STU VW XY!. 'his word is connected with the words ZU [Y \ and ZU [Y X , which are most often used in the O' to refer to human e,crement 2eut 23#1E$ 2 F&s 1B#2-$ Prov 30#12$ 4sa 36#12$ %Re) E#12$ in 4sa 2B#B ZU [Y X refers to drun)ardsM vomit, and in 4sa E#E is fi&urative for wic)edness!. 0ude therefore interprets the filthy &arments to mean clothes which have been soiled by the body. 'he "# tunic! was the &arment worn ne,t to the s)in. 'he picture is therefore a vivid and intentionally unpleasant one, which 0ude uses to su&&est that whatever comes into contact with these people is contaminated by their sins. *or a somewhat similar use of the ima&e of soiled clothes, cf. (ev 3#E. 0udeMs reference to the flesh does not imply that he re&ards the physical body as intrinsically sinful, but rather that he is thin)in& primarily of the sins of the flesh in which the false teachers indul&ed cf. vv B, 10!. 'he phrase su&&ests that 0udeMs readers, while e,ercisin& mercy toward these people, must maintain their abhorrence of their sin and everythin& associated with it, lest they themselves be infected by it. Aost commentators ta)e it to mean that 0ude intends his readers to have no contact with them at all, and if his words do not Nuite reNuire that interpretation Plummer!, it is rendered probable by the practice of the early church attested elsewhere. 3voidin& personal contact with other professed "hristians was commonly demanded in two cases# those who had been e,communicated for persistence in sin Aatt 1B#1-$ 1 "or C#11$ 'itus 3#10! and false teachers 2 0ohn 10+11$ 4&n. )ph -#1$ Smyrn E#1$ -#2!. 4n the former case this was as much for the offenderMs &ood as for the churchMs 1 "or C#C!, but in the latter case was lar&ely prudential, because the influence of such people was dan&erous. 'his seems to be the )ind of situation 0ude envisa&es. 5evertheless, there is no Nuestion of abandonin& such people to their fate. 'hat 0ude continues to hope for their salvation is su&&ested not only by have mercy!, but also by the source of his picture of the soiled &arments in Oech 3#3+E. 0oshuaMs filthy &arments were removed and replaced by clean ones, as a symbol of IodMs for&iveness 3#E+C!. :imilarly, if 0udeMs opponents will abandon their sin and all that is associated with it, for&iveness is available for them. Explanation 4n this section 0ude comes to the main purpose of his letter, which is to &ive his readers positive instructions about how, in the situation in which they find themselves, they are to carry on the fi&ht for the faith v 3!. *our in;unctions, probably drawn from traditional catechesis, summariRe the duties of the "hristian life in the "hristian community. *irst, the &ospel which they received from the apostles is to be the foundation for the churchMs life, and on this foundation they must erect the "hristian community as the eschatolo&ical temple. 'he churchMs life built on this foundation will embody the moral implications of the &ospel which the antinomians are subvertin&. :econdly, they must en&a&e in prayer under the inspiration of the :pirit, thereby realiRin& the true charismatic nature of the church, by contrast with the false claims to inspiration made by the false teachers. 'hirdly, they must maintain their place in IodMs love by obeyin& his will. *inally, they must live with their hope set on the DordMs comin&, when those who remain faithful to him will receive, in his mercy, final salvation. 'hus the four in;unctions set out a path of obedient discipleship leadin& to eschatolo&ical salvation, by contrast with the path of un&odliness leadin& to eschatolo&ical ;ud&ment, which 0ude has set out as the way the antinomianism of his opponents is leadin& them and all who come under their influence. 'o fi&ht for the faith a&ainst antinomianism is therefore to resist its influence and not be deflected from the positive tas)s of "hristian obedience.

O' Old 'estament

0ude continues with instructions on how his readers are to behave toward the false teachers and those who have been influenced by their teachin&. 'he accepted "hristian practice toward errin& brothers and sisters, pointin& out their sin and warnin& them in a spirit of "hristian love, will rescue from the impendin& ;ud&ment those who respond with repentance. Hut those who refuse to repent and continue, as the false teachers have done, to ar&ue their freedom from accusations of sin, are a serious dan&er to 0udeMs readers, who must e,ercise "hristian mercy toward them only in con;unction with the &reatest care to avoid bein& influenced by them. 'hey must fear the ;ud&ment of Iod which they too will incur if they are infected by the sins of these sinners. 0ust as earlier 0ude had compared the false teachers to roc)s, close contact with which causes shipwrec) v 12!, so now he uses the metaphor of clothes soiled by the bodyMs e,cretions to su&&est the contaminatin& effect of their sin on everythin& around them. Probably his advice is therefore that his readers must avoid any dealin&s with those of the false teachers and their followers who persist in their errors. Hut he does not &ive up hope of their salvation# his readers are to continue to e,ercise "hristian love toward them, even if prayer is now the only practical means of doin& so. 4n these instructions 0ude combines abhorrence for the sins which the false teachers are promotin& and a stron& belief in IodMs ;ud&ment on sin with a &enuinely "hristian concern for the reclamation of even the most obstinate.
1

15auc)ham, (. 3. ("%%"). *ol. 45! Word Biblical Commentar% 6 / &eter" Jude. Hord 5iblical Commentary (1%9). Ballas! Hord, <ncorporated.