The writer calls himself "Jude" and adds that he is "brother of James." Both names were common among the early followers of Christ. Two of the apostles bore the name of "Jude," or its exact equivalent "Judas," and two others were called "James." Neither this writer, however, nor his brother were members of the apostolic band. This James was probably the well-known leader of the church in Jerusalem and a brother of our Lord. It therefore appears that the last of the General Epistles, like the first, Avas composed by a member of that family circle which is reverently associated with the memories of Nazareth, of Mary, the mother of Jesus, and of our blessed Lord himself.

The occasion of the epistle seems to have been the reception by the writer of news concerning the peril which was threatening the Church. He had been addressing himself to the task of writing a treatise on the subject of the "salvation" which he shared with his fellow Christians, when he unexpectedly found it necessary to write them this message in which he urges them "to contend earnestly for the faith which was once for all delivered unto the saints." He has learned that entrance into the Church has been gained by certain godless men who, in the name of liberty, are living in lawless license, and under the cloak of a Christian profession are hiding their shameless impurity.- Both by word and by deed they are denying the Lord Jesus Christ.

Jude declares that their doom will be as certain as that of the unbelieving Israelites, or of the fallen angels or of Sodom and Gomorrah. He describes them as insolently defiant of all authority, like Cain in murderous envy, like Balaam in their greed and seduction, like Korah in their pride and rebellion. They threaten their fellow Christians with shipwreck both of faith and morals. In their false pretensions they are like shepherds which feed themselves and forget the flock, like clouds which bring no rain, like fruitless trees. Restless and noisy as the surf which breaks on the shore, they produce only that which is their shame. Like blazing meteors they appear brilliant for a time but are plunging into eternal night.

In reference to them, Jude quotes a prophecy attributed to Enoch, which declares the coming of the Lord in judgment upon these men or upon the sinners of his own day. Like the latter, these apostates complain of their lot, live in sensual indulgence, boast of their knowledge and powers, and selfishly seek their own advancement.

The readers are reminded that the apostles of Christ had also predicted that the end of this age would be marked by the appearance of just such false leaders who would follow their own lusts, destroy the unity of the Church, and walk after their fleshly desires, not according to the guidance of the Holy Spirit.

In view of such perilous influences, Jude urges upon true believers steadfast effort in Christian growth, continual prayer, confidence in the love of God, and abiding hope in the appearing of Christ who will bring their experience of grace to its final glory. As to those who are in danger of being corrupted by the false teachers, some are to be convinced by argument, some are to be saved from their peril by severe discipline, some are to be regarded with pity while their polluting contact is shunned. The epistle closes with a superb doxology which reminds the readers of the unfailing protection and the saving power of God, to whom, with Christ our Lord, is ascribed eternal praises.

The outline of the epistle is as follows:

1. The Salutation. Jude 1, 2.

2. The Occasion of Writing. Vs. 3, 4.

3. The Sin and the Doom of the False Teachers. Vs. 5-16.

4. The Exhortation to the Faithful. Vs. 17-23.

5. The Doxology. Vs. 24, 25.