The New Testament Epistle of Judas

Anthony van Dyck's St. Jude

     The book entitled "Jude" in our English Bibles begins with these words in the Greek New Testament: Ioudas Iēsou Christou doulos, adelphos de Iakōbou, meaning, "Judas, a slave of Jesus Christ and brother of Jacob" (author’s own translation). The abbreviated "Jude" serves to distinguish this particular Judas from the infamous betrayer of the Lord, and the one designated "Jacob" is better known to us by the Middle English equivalent "James" (see NT Epistle of Jacob).
     There are at least five men in the New Testament named Ioudas (Mark 6:3; Luke 6:16; Acts 5:37; 15:22), a common moniker among first-century Jews presumably due to the influence of Judas Macabaeus, the leader of the Maccabean revolt of 167-160 BC. Since the author of this epistle is the brother of James, it follows that he is also the half-brother of the Lord Jesus (Matthew 13:55; Mark 6:3).
     The epistle of Jude has early attestation, including the Muratorian Canon (ca. 170), Clement of Alexandria (ca. 150-215), and Tertullian of Carthage (ca. 160-220). Eusebius of Caesarea (ca. 263-339) observes that even though not many of the ancients mention the epistle, it was counted among the so-called "General Epistles" and was publicly used in most churches at the time (Eccl. Hist. 2.23.25; cf. 3.25.3).
     One of the arguments against Jude’s authorship concerns the references in v. 3 to "the faith once delivered to the saints" and in v. 17 to "the words previously spoken by the apostles of our Lord Jesus Christ," which sound like a much later stage of Christianity when apostolic tradition was more firmly set (see Biblical Authorship: Challenging Anti-Conservative Presuppositions Part 2). But "the faith" was well established much earlier than many critical scholars are prone to concede (cf. Acts 6:7; 13:8; 14:21-22; Galatians 1:23; 1 Corinthians 16:13), and Jude’s allusion to the apostles’ words is applied to their predictive teachings rather than established tradition.
     The occasion of the epistle is the simple fact that ungodly men had secretly "crept in" among the disciples to whom Jude writes (vv. 3-4). His initial intent was to convey a positive message about "our common salvation," but his focus abruptly switches to the urgency of his readers to "contend for the faith" in view of the present intrusion. Since the agitators closely resemble those depicted in 2 Peter, the same general movement may be in view.
     By comparing Jude 4-18 with 2 Peter 2:1-18; 3:1-3, it would appear that the two documents share a literary affinity. While the majority opinion in scholarly circles is that the parallel material in 2 Peter was copied from Jude, it seems more likely that Jude borrowed from 2 Peter. For one thing, Jude 17-18 appears to be a quote from 2 Peter 3:1-3 rather than vice versa. Some may object by pointing to the fact that Jude’s statement alludes to "the apostles" (plural) rather than the solitary author of 2 Peter. However, reference is made in 2 Peter 3:2 to "the words having been previously spoken by . . . your apostles." It is noteworthy that the ESV places the warning of Jude 18 in quotation marks and cites 2 Peter 3:2 in the margin. Another reason for maintaining the priority of 2 Peter is the predictive nature of the future tense in 2 Peter 2:1-3 and 3:3 (i.e. false teachers are coming), as compared to the apparent fulfilment implied by the present tense of Jude 4, 16-19 (i.e. false teachers are here).
     A plausible scenario is that 2 Peter was written to reprimand false teachers in a particular community (north-central Asia Minor) and was then shared with Jude, who was dealing with a similar form of heresy in his own area. Jude adapts the portions of 2 Peter that were pertinent to the situation with which he was immediately concerned. While the possibility of literary collaboration or use of a common source cannot be discounted either, the involvement of the Holy Spirit is another common denominator (cf. 2 Peter 1:19-21).
     "To [the] only God our Savior through Jesus Christ our Lord [be] glory, majesty, power and authority before all time and now and forever. Amen" (Jude 25).
--Kevin L. Moore

Related Posts: Jude's Use of Pseudonymous Sources, Epistle of Jacob

The New Testament Epistle of Jacob

     The book entitled "James" in our English Bibles begins with these words in the Greek New Testament: Iakōbos theou kai kuriou Iēsou Christou doulos, meaning, "Jacob, a slave of God and of [the] Lord Jesus Christ" (author’s own translation). The name Iakōbos is actually the Graecized form of "Jacob." Etymologically, the Old French, derived from the Late Latin Iacomus (a variant of Iacobus), gave to English speakers two alternatives: "James" and "Jacques." Heavily influenced by Norman French, the English preferred "James," the first recorded reference to which was the biblical "St. James" in 1148. After the thirteenth century, this name was more commonly used, particularly in northern England and Scotland, and it became a very popular moniker when King James VI of Scotland became King James I of Great Britain in 1603 (see The American Heritage Dictionary of the English Language, 4th ed.). 

     At least five men are mentioned in the New Testament by the name Iakōbos: (1) The Old Testament patriarch Jacob (Matthew 1:2, 8; 22:32; etc.); (2) James, the son of Zebedee and Salome and brother of John (Matthew 4:21; 27:56; cf. Mark 27:56); (3) James, the son of Alphaeus (Matthew 10:3; Mark 3:18; etc.); (4) James, the father of Judas (Luke 6:16); and (5) James, the Lord’s brother (Matthew 13:55; Galatians 1:19).
     In addition to at least two half-sisters, Jesus had no less than four half-brothers, one of whom was named Iakōbos (Matthew 13:55-56; Mark 6:3). This is the one most likely to have authored the New Testament document that bears his name, seeing that the author writes authoritatively as though he were already well known and respected among his readers. Despite his initial unbelief (John 7:5, 10), James was an eyewitness of the resurrected Christ (1 Corinthians 15:7) and was later counted among the believers in Jerusalem (Acts 1:14). He would have still been relatively young when he took part in the meeting where Matthias replaced Judas (Acts 1:15-25), though he eventually rose to prominence as a leader in the Jerusalem church (Acts 12:17; 15:13; Galatians 1:19; 2:9).
     Striking similarities have been noted between the Greek of James’ epistle and the speech of James recorded in Acts 15:13-21. The epistle harmonizes with what is known about the Lord’s brother from Luke (Acts 15:13-21; 21:17-25), from Paul (Galatians 1:19; 2:9, 10), and from Josephus (Ant. 20.9). Origen is among the earliest to mention the epistle as the work of this particular James, while also recognizing the writing as scripture (Ad Rom. 4.1; Hom. in Lev. 2.4; Hom. in Josh. 7.1). Eusebius claimed that in his day, despite a few dissenters, the epistle was generally attributed to James, the half-brother of Christ (Eccl. Hist. 3.25.3; 2.23.25).
     Not all critical scholars accept the epistle of James as having been written by a sibling of Jesus. Reasons given include the following. (1) No special relationship with Christ is alluded to in the letter. (2) The language, cultural background, and style of the document seem inconsistent with a conservative Jewish peasant from Galilee. (3) There are a number of parallels between James and other New Testament writings, particularly the Sermon on the Mount in Matthew 5–7, suggesting literary dependence. (4) Similarities of language with I Clement and the Shepherd of Hermas point to a period well beyond the lifetime of James.
     In response, consider the following. (1) No special relation to Christ is alluded to because James obviously considered his spiritual relationship with the Lord to be much more significant than his physical connection. (2) While the quality of Greek in James should not be exaggerated, first-century Palestinian Jews appear to have been much more proficient in the Greek language and culture than some have imagined (see A. T. Robertson, Grammar 26-29), and the potential role of an amanuensis cannot be discounted either. (3) Familiarity with the teachings of Jesus is not equivalent to dependence on a written account; both James and Matthew (as well as other New Testament writers) were well acquainted with the same body of material long before it was put into writing. (4) It is just as likely that the respective authors of I Clement and the Shepherd of Hermas were influenced by the language of James.
     The opening address and the heavy Jewish flavoring of the epistle (cf. 1:1; 2:2, 8-13, 21; 4:11) indicate that it was written to Jewish believers early in the history of the church, before the movement had completely developed beyond the general circle of Judaism (cf. Acts 8:1, 4; 11:19; see James and the Law of Moses). Paul’s statement about James "leading about" a believing spouse (1 Corinthians 9:5) does not imply long-distance or long-term journeys but could simply have reference to the ministry of James and his wife around the region of Judea (cf. Acts 9:31; 11:1). The biblical record shows James living in Jerusalem from at least the year 30 (Acts 1:14), with his continual presence noted there in the years ca. 36 (Galatians 1:19), 44 (Acts 12:17), 50 (Acts 15:13), and 57 (Acts 21:18). Porcius Festus died in the summer of 62 (Josephus, War 20.9.1), and James is reported to have died as a martyr in Jerusalem about the same time (Josephus, Ant. 20.8.9; Eusebius, Eccl. Hist. 2.23.2, 20).
     "Be humble before [the] Lord, and he will exalt you" (James 4:10).
–Kevin L. Moore

Related Posts: Epistle of Judas, James and the Law of Moses

The Biblical Doctrine of Tithing

     The word "tithe" simply means "one-tenth." Abraham, after defeating the armies of four pagan kings, gave a tenth of the spoils to Melchizedek "the priest of God Most High" (Genesis 14:18-20), and later his grandson Jacob committed ten percent of his surplus to the Lord (Genesis 28:22). The tithing enjoined on the Israelites under the Law of Moses called for one-tenth of the increase of their crops, herds and flocks (Leviticus 27:30, 32, 34).¹ Note that the Mosaic tithing system involved food, not money. When the distance was too far to transport one’s animals or crops, the goods could be exchanged for money on the front end of the journey, but the funds were then to be used on the other end to buy the food required for the tithe (Deuteronomy 14:22-29).
     The tithes (food products) were to be distributed among the tribe of Levi, inclusive of the priests (Numbers 18:21, 23, 26).² The Levites consisted of the descendants of Kohath, including the family of Aaron and his sons who comprised the priesthood (Exodus 28:1–29:35) and others who were responsible for the sacred tabernacle service (Numbers 3:27-32; 4:4-15; 7:9), as well as the descendants of Gershon (Numbers 3:21-26) and Merari (Numbers 3:33-37), who were responsible for other religious duties.
     Why were the tithes to be given to the Levites? The twelve tribes of Israel (Genesis 49:1-28) were to each receive an inheritance of land in Canaan, but the tribe of Levi was the only tribe not to receive a land inheritance (Joshua 13:7–19:48). In order for the Levites to invest their time and energies in spiritual service to God and to God’s people, tithing was necessary to support them and their families (Numbers 18:20-31).³
     Is the law of tithing still functioning in the Christian era? Since there has been a change of both the Levitical priesthood and the law (Hebrews 7:5, 12),⁴ we are no longer under this old Jewish arrangement (Galatians 3:24-25).⁵ Seeing that tithing was the means of supplying food for the Jewish priests and Levites, the service of whom is now obsolete, this is clearly not something in which New Testament Christians are expected to participate.
     Christianity is far superior to the old Jewish system (Hebrews 8:1-13). Our ultimate example of giving is God himself (James 1:17),⁶ exemplified through his Son Jesus Christ (Galatians 1:3-4).⁷ Accordingly, disciples of the Lord are to give willingly, liberally, sacrificially, and cheerfully (2 Corinthians 8:1-5, 12; 9:7).⁸ Those who give themselves to full-time ministry are to be supported by the free-will offerings of fellow Christians (1 Corinthians 9:3-14).⁹ Under Christ’s new-covenant system, we are not limited to a set percentage but are expected to regularly give according to our ability and level of prosperity (1 Corinthians 16:1-2).¹⁰And the beauty of this New Testament plan is the simple fact that it is impossible to out-give God!¹¹
–Kevin L. Moore

Additional Scripture References:
1. Numbers 18:26, 28; Deuteronomy 14:22-23; 2 Chronicles 31:5-6; Nehemiah 10:34-39; 13:5; cf. Malachi 1:1; 3:10; Matthew 23:23; Luke 11:42.
2. Deuteronomy 14:27, 29; 26:12; Nehemiah 10:37, 38; 13:5.
3. Exodus 1:1-6; Numbers 1:47-53; 18:23; 26:62; Deuteronomy 10:9; 14:27, 29; 18:1-8.
4. Hebrews 7:18; 10:1, 9; 2 Corinthians 3:14; Colossians 2:14.
5. Galatians 2:16; 3:19; Hebrews 8:6-13; 9:15; 2 Corinthians 3:2-16.
6. John 3:16, 27; Acts 17:25; 1 Corinthians 4:7; 2 Corinthians 9:15.
7. Matthew 20:28; 2 Corinthians 8:9; Galatians 2:20; Ephesians 5:25; Acts 20:28.
8. Matthew 20:25-28; Romans 12:1-2; 15:26-27; 2 Corinthians 8:7-8, 11, 12, 19; 9:2, 5; Galatians 6:6-10.
9. Matthew 10:9-10; Luke 10:7; Romans 15:24; Galatians 6:6; 1 Timothy 5:18.
10. Acts 11:29; 2 Corinthians 8:12; Ephesians 4:28; cf. Proverbs 3:9.
11. Matthew 6:24-34; Mark 10:27-31; Luke 6:38; 2 Corinthians 9:6, 8-11; Ephesians 2:20; Philippians 4:19.

Addendum: Tithes included (1) Levitical = 10% to Levites, who gave 1% to priests (Numbers 18:21-28; Nehemiah 10:37-38); (2) Feasts = annual Jerusalem festivals (Deuteronomy 12:1-19; 14:22-26); (3) the Poor = every third year (Deuteronomy 14:28, 29; 26:12, 13); (4) Civil (1 Samuel 8:14-17).

Related Posts: Is the Law of Moses Still Binding?, The Sunday Collection