Footnotes

1. 1 Jude…brother of James: for the identity of the author of this letter, see Introduction. To those who are called: the vocation to the Christian faith is God’s free gift to those whom he loves and whom he safely protects in Christ until the Lord’s second coming.
2. 3–4 Our common salvation: the teachings of the Christian faith derived from the apostolic preaching and to be kept by the Christian community.
3. 5 For this first example of divine punishment on those who had been saved but did not then keep faith, see Nm 14:28–29 and the note there. Some manuscripts have the word “once” (hapax as at Jude 3) after “you know”; some commentators have suggested that it means “knowing one thing” or “you know all things once for all.” Instead of “[the] Lord” manuscripts vary, having “Jesus,” “God,” or no subject stated.
4. 6 This second example draws on Gn 6:1–4 as elaborated in the apocryphal Book of Enoch (cf. Jude 14): heavenly beings came to earth and had sexual intercourse with women. God punished them by casting them out of heaven into darkness and bondage.
5. 7 Practiced unnatural vice: literally, “went after alien flesh.” This example derives from Gn 19:1–25, especially 4–11, when the townsmen of Sodom violated both hospitality and morality by demanding that Lot’s two visitors (really messengers of Yahweh) be handed over to them so that they could abuse them sexually. Unnatural vice: this refers to the desire for intimacies by human beings with angels (the reverse of the example in Jude 6). Sodom (whence “sodomy”) and Gomorrah became proverbial as object lessons for God’s punishment on sin (Is 1:9; Jer 50:40; Am 4:11; Mt 10:15; 2 Pt 2:6).
6. 8 Dreamers: the writer returns to the false teachers of Jude 4, applying charges from the three examples in Jude 5, 6, 7. This may apply to claims they make for revelations they have received by night (to the author, hallucinations). Defile the flesh: this may mean bodily pollutions from the erotic dreams of sexual license (Jude 7). Lordship…glorious beings: these may reflect the Lord (Jude 5; Jesus, Jude 4) whom they spurn and the angels (Jude 6; cf. note on 2 Pt 2:10, here, as there, literally, “glories”).
7. 9 The archangel Michael…judgment: a reference to an incident in the apocryphal Assumption of Moses. Dt 34:6 had said of Moses, literally in Greek, “they buried him” or “he (God?) buried him” (taken to mean “he was buried”). The later account tells how Michael, who was sent to bury him, was challenged by the devil’s interest in the body. Our author draws out the point that if an archangel refrained from reviling even the devil, how wrong it is for mere human beings to revile glorious beings (angels).
8. 11 Cain…Balaam…Korah: examples of rebellious men and of the punishment their conduct incurred; cf. Gn 4:8–16; Nm 16:1–35; 31:16. See note on 2 Pt 2:15.
9. 12 Blemishes on your love feasts: or “hidden rocks” or “submerged reefs” (cf. Jude 13). The opponents engaged in scandalous conduct in connection with community gatherings called love feasts (agape meals), which were associated with eucharistic celebrations at certain stages of early Christian practice; cf. 1 Cor 11:18–34 and the note on 2 Pt 2:13.
10. 14–15 Cited from the apocryphal Book of Enoch 1:9.
11. 18 This is the substance of much early Christian preaching rather than a direct quotation of any of the various New Testament passages on this theme (see Mk 13:22; Acts 20:30; 1 Tm 4:1–3; 2 Pt 3:3).
12. 22 Have mercy: some manuscripts read “convince,” “confute,” or “reprove.” Others have “even though you waver” or “doubt” instead of who waver.
13. 23 With fear: some manuscripts connect the phrase “with fear” with the imperative “save” or with the participle “snatching.” Other manuscripts omit the phrase “on others have mercy,” so that only two groups are envisioned. Rescue of those led astray and caution in the endeavor are both enjoined. Outer garment stained by the flesh: the imagery may come from Zec 3:3–5, just as that of snatching…out of the fire comes from Zec 3:2; the very garments of the godless are to be abhorred because of their contagion.
14. 24–25 With this liturgical statement about the power of God to keep the faithful from stumbling, and praise to him through Jesus Christ, the letter reaches its conclusion by returning to the themes with which it began (Jude 1–2).