So Jude also stamps as true the tradition as to the archangel Michael's dispute with Satan concerning Moses' body (Jud 1:9; compare Deu 34:6). As John (second and third Epistles) calls himself "the elder," so James and Jude call themselves "servants of Jesus Christ." Clemens Alex. (Adumbr. 1007) says, "Jude through reverential awe did not call himself brother, but servant, of Jesus Christ, and brother of James." He cites Jud 1:1 as Scripture (ver. 8,17: Strom. 3:2, section 11; and ver. 5 in Paedagog. 3:8, section 44). Tertullian (de Cultu Faem. 3) cites the epistle as that of the apostle Jude. The Muratori Fragm., A.D. 170, asserts its canonicity (Routh Reliq. Sacr. 1:306). Origen (comm. on Mat 13:55) says "Jude the Lord's brother wrote an epistle of few lines, but full of the strong words of heavenly grace." Also he quotes ver. 6 (comm. on Mat 22:23) and ver. 1 (comm. on Mat 18:10). Jerome (Catalog. Scriptor. Ecclesiastes) reckons it among the Scriptures.

The oldest manuscripts of the Peshito Syriac omit it, but Ephraem Syrus recognizes it. It was circulated in the E. and W. in the second century. To whom addressed. The references to Old Testament history (Jud 1:5; Jud 1:7) and to Jewish tradition (Jud 1:14 ff) render it probable Jude addressed Jewish Christians primarily, then all Christians (Jud 1:1). The kindred epistle, 2 Peter, is similarly addressed. The persons stigmatized were heretics in doctrine, "denying the only Lord God and our Saviour Jesus Christ," and libertines in practice. Hence Jude urges his readers "earnestly to contend for the faith once delivered unto the saints." Insubordination, self seeking, and licentiousness, resulting from antinomian teachings, are the evils stigmatized, against which Jude gives the only safeguards, namely, that believers should "build themselves in their most holy faith, and pray in the Holy Spirit." These evils, combined with mocking scepticism, shall characterize the days immediately before the Lord's coming to judgment, as when Enoch warned the ungodly just on the eve of the flood.

As Peter wrote his first epistle (see 1Pe 5:13) and probably his second also at Babylon it is not unlikely that Jude too addressed primarily the Jewish Christians in and about Mesopotamian Babylon (a place of much resort of the Jews), or else the Christian Jews dispersed in Pontus, Galatia, Cappadocia, Asia, and Bithynia, whom Peter, his model, addresses. For Jerome (Annot. in Mt.) says that Jude preached in Mesopotamia; and his epistle of 25 verses contains no less than eleven passages from 2 Peter. Probably Jud 1:4 witnesses to the fulfillment of Peter's prophecy, "there are certain men crept in unawares, who were before of old ordained (Greek 'forewritten,' i.e. announced beforehand, namely, by Peter's written prophecy) to this condemnation, ungodly men, denying the only Lord God and our Lord Jesus Christ."

Compare 2Pe 2:1, "there shall be false teachers among you who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." Also Jud 1:17-18 quote 2Pe 3:3," remember the words which were spoken before of the apostles of our Lord Jesus; how they told you that there should be mockers in the last time who should walk after their own ungodly lusts." As Peter confirms Paul's inspiration (2Pe 3:15-16), so Jude confirms Peter's. The distinction between Jude and Peter is that Jude portrays adversaries of Christianity and heretics in general, Peter heretical teachers in particular.