Book of Jude
One of the reasons this strikes me is Jude 1:9 and the lesson we are given here.
An archangel, the angel Micheal who in the book of Revelations is given authority by God to bind satan for a thousand years is very careful not to rebuke Satan.
But even the archangel Michael, when he was disputing with the devil about the body of Moses, did not himself dare to condemn him for slander but said, “The Lord rebuke you!”
This is a HUGE learning point. We have discussed the ranking in the spiritual. Yet here we read “archangel Michael did himself dare to codemn” Satan. If the book itself is ‘below’ or beneath others. This ONE verse says SO VERY MUCH!
This summary of the book of Jude provides information about the title, author(s), date of writing, chronology, theme, theology, outline, a brief overview, and the chapters of the Book of Jude.
The author identifies himself as Jude (v. 1), which is another form of the Hebrew name Judah (Greek “Judas”), a common name among the Jews. Of those so named in the NT, the ones most likely to be author of this letter are: (1) Judas the apostle (see Lk 6:16; Ac 1:1 and note) — not Judas Iscariot — and (2) Judas the brother of the Lord (Mt 13:55; Mk 6:3). The latter is more likely. For example, the author does not claim to be an apostle and even seems to separate himself from the apostles (v. 17). Furthermore, he describes himself as a “brother of James” (v. 1). Ordinarily a person in Jude’s day would describe himself as someone’s son rather than as someone’s brother. The reason for the exception here may have been James’s prominence in the church at Jerusalem.
Although neither Jude nor James describes himself as a brother of the Lord, others did not hesitate to speak of them in this way (see Mt 13:55; Jn 7:3-10; Ac 1:14; 1Co 9:5; Gal 1:19). Apparently they themselves did not ask to be heard because of the special privilege they had as members of the household of Joseph and Mary.
Possible references to the letter of Jude or quotations from it are found at a very early date: e.g., in Clement of Rome (c. a.d. 96). Clement of Alexandria (155-215), Tertullian (150-222) and Origen (185-253) accepted it; it was included in the Muratorian Canon (c. 170) and was accepted by Athanasius (298-373) and by the Council of Carthage (397). Eusebius (265-340) listed the letter among the questioned books, though he recognized that many considered it as from Jude.
According to Jerome and Didymus, some did not accept the letter as canonical because of the manner in which it uses noncanonical literature (see notes on vv. 9,14). But sound judgment has recognized that an inspired author may legitimately make use of such literature — whether for illustrative purposes or for appropriation of historically reliable or otherwise acceptable material — and such use does not necessarily endorse that literature as inspired. Under the influence of the Spirit, the church came to the conviction that the authority of God stands behind the letter of Jude. The fact that the letter was questioned and tested but nonetheless was finally accepted by the churches indicates the strength of its claims to authenticity.
• Greetings (1:1-1:2)
• Occasion for the Letter (1:3-1:4)
○ The Change of Subject (1:3)
○ The Reason for the Change: The Presence of Godless Apostates (1:4)
• Warning against the False Teachers (1:5-1:16)
○ Historical Examples of the Judgment of Apostates (1:5-1:7)
1. Unbelieving Israel (1:5)
2. Angels who fell (1:6)
3. Sodom and Gomorrah (1:7)
○ Description of the Apostates of Jude’s Day (1:8-1:16)
1. Their slanderous speech deplored (1:8-1:10)
2. Their character graphically portrayed (1:11-1:13)
3. Their destruction prophesied (1:14-1:16)
• Exhortation to Believers (1:17-1:23)
• Concluding Doxology (1:24-1:25)