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BLACK’S NEW TESTAMENT COMMENTARY THE EPISTLES OF PETER AND OF JUDE J. N. D. KELLY, D. D., F.B.A. FORMER PRINCIPPAL OF ST EDMUND HALL, OXFORD A & C BLACK LONDON FIRST PUBLISHED 1969 REPRINTED 1976, 1977, 1982, 1990 A & C BLACK (PUBLISHERS) LIMITED 35 BEDFORD ROW, LONDON WC1R 4JH © 1969 JOHN NORMAN DAVIDSON KELLY ISBN 0-7136-1285-1 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmi!ed in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission in writing of A & C Black (Publishers) Limited. J. N. D. Kelly, !e Epistles of Peter and of Jude (Black’s New Testament Commentary; London: Continuum, 1969). Exported from Logos Bible Software, 3:35 PM June 9, 2020. 1 THE EPISTLE OF JUDE 1. ADDRESS AND GREETING 1–2 1 Jude, servant of Jesus Christ and brother of James, to those who are called, beloved in God the Father and kept safe for Jesus Christ: 2 May mercy, peace and love be multiplied to you. 1 !e le"er opens with a greeting of the conventional Jewish pa"ern adapted to Christian usage. !ough much shorter, it has the same basic plan and broadly the same content as that of 1 Pet. 1:1 f. (see note). !e writer’s name is given as Jude (Ioudas): for his identity, see Introduction, pp. 231–234. !e intention seems to be to impress on the recipients that he is not some obscure, otherwise unknown individual in the apostolic Church, but the brother of the Lord mentioned in Mk. 6:3; Mt. 13:55. !is is reinforced by two descriptive labels which clearly have the object of indicating which Jude is meant (the name was extremely common in contem- porary Judaism), and of underlining his authority. First, he is a servant (lit. ‘slave’) of Jesus Christ. As in Jas. 1:1 and 2 Pet. 1:1, the formula probably reflects the influence of Paul, who employed it occasionally in le"er-openings (Rom. 1:1; Phil. 1:1), though himself preferring the word-order ‘Christ Jesus’ (the change to Jesus Christ in the Catholic Epistles is a byproduct of their later date). Its origins lie in the OT, in which members of God’s chosen people, the devout, or, more specifically, religious leaders like Moses and David, are called ‘servants of God’. In the NT this la"er title is in retreat as applied to Christians (but cf. Tit. 1:1: also 1 Pet. 2:16, where it is used quite straightforwardly), its place being taken by the more characteristic and appro- priate ‘servant of Jesus Christ’ (e.g. Rom. 1:1; 1 Cor. 7:22; Eph. 6:6). !e under- lying thought is that, having been rescued by Christ from slavery to sin and death, Christians now belong wholly to Him as His slaves. As a self-designa- tion, however, the title has a specialized significance: it connotes one who is charged to labour in Christ’s service, i.e. His authorized minister and represen- tative. Examples are Rom. 1:1; Phil. 1:1, where it is either linked with or substi- tuted for a reference to Paul’s role as an apostle; and Gal. 1:10; Col. 4:12; Jas. 1:1; 2 Pet. 1:1, where it envisages primarily ministerial activity or office (see TWNT II, 264–80). So here the implication is, not simply that Jude is a Christian, but that he is a recognized leader with a claim to speak and be listened to. Secondly, he is brother of James. To mention a man’s father is natural enough, but why his brother? As the NT parallels make plain, and the expres- sion only makes sense if James is a prominent person whose identity will be immediately recognized. !is fits in with his being the James who was the eldest of the Lord’s brothers (Mk. 6:3), whom Paul acknowledged as one of ‘the pillars’ (Gal. 2:9), and who was leader of the Jerusalem church for many years (Acts 12:17). As a ma"er of fact, James and Jude, the Lord’s brethren, are the only pair of brothers bearing these names of whom we hear in the NT. If this J. N. D. Kelly, !e Epistles of Peter and of Jude (Black’s New Testament Commentary; London: Continuum, 1969). Exported from Logos Bible Software, 3:35 PM June 9, 2020. 2 James is meant, the reference to him makes it absolutely clear who Jude is supposed to be as well as underlining his authority. Both these ends would, of course, have been achieved by describing him directly as ‘the Lord’s brother’ (as Paul describes James in Gal. 1:19: cf. 1 Cor. 9:5). If the le!er really comes from Jude, it is hard to see why he did not use such language. "e fact that it is carefully avoided is a pointer to pseudonymity. Whoever was the true author wrote at a time when reverence for the Saviour might have made a claim to blood relationship seem presumptuous. "e persons addressed are simply characterized as those who are called (tois … klētois). "e fact that no particular locality is named has led scholars to infer, without sufficient justification, that the epistle was meant to be a ‘gen- eral’ one, i.e. addressed to worldwide Christendom. "is is unlikely in view of its brevity and the distinctive nature of the errors castigated, and in any case it contains hints that the author had a specific emergency affecting a particular community or communities in mind (see Introduction, pp. 227f.). "e verbal adjective called (klētos) had come to be used almost as a noun, to all intents and purposes synonymous with ‘a Christian’, as early as Paul’s time (Rom. 1:6 f.; 8:28; 1 Cor. 1:24: cf. Rev. 17:14). "e reason is that the idea of God’s ‘call’ (see on 1 Pet. 2:9) was a vivid personal experience to every Christian; he knew that as a result of it he had passed from sin and death into the redeemed life which Christ bestows. A glimpse of what this means is given in the two participial phrases which are a!ached. As Christians the addressees are, first, beloved (ēgapēmenois) in God the Father—AV, following a number of MSS, reads ‘sanctified’ (hēgiasmenois), but this clearly represents a correction, inspired by 1 Cor. 1:2, of a superficially difficult text. What the writer means by this is, not that they are loved by himself with a love rooted in God, but rather that they are loved by God and that His love enfolds them. As a result of being called, they have fellowship with Him, and in that fellowship experience His love. "is is the sense demanded not only by the Pauline parallels (Col. 3:12; 1 "ess. 1:4; 2 "ess. 2:13), but also by the coordinate phrase following, which speaks of an objective aspect of God’s action on them. Secondly, they are kept safe for Jesus Christ, i.e. for His Coming and for the kingdom He will establish. When the great day arrives, they will have no need to be afraid. For the idea, cf. 1 "ess. 5:23. "e participle here, it should be noted, like beloved above, is in the perfect tense, the suggestion being that they not only were once, but continue to be, objects of God’s love and care. Although his point cannot become clear until we have read further, the writer is veiledly contrasting the love and security in which his readers are wrapped with the tragic condition of the unfortunates he is about to denounce. "e absence of mention of the Holy Spirit has struck some as surprising; 1 Pet. 1:2 stands in marked contrast. But the two-membered, or binitarian, dogmatic framework, based on God the Father and Jesus Christ (e.g. Rom. 4:24; 1 Cor. 8:6; 1 Tim. 2:5 f.; 6:13 f.), is as characteristic of the NT as the three- membered, and persisted well into the 2nd cent. (e.g. Ignatius, Magn. viii. 2; Irenaeus, Haer. iii. 1. 2; 4. 2). While our author seems to favour it (4b—but see note; 25), its use implies neither ignorance nor depreciation of the role of the J. N. D. Kelly, !e Epistles of Peter and of Jude (Black’s New Testament Commentary; London: Continuum, 1969). Exported from Logos Bible Software, 3:35 PM June 9, 2020. 3 Spirit (cf. 19; 20). 2 !e address is followed, as was customary in ancient le"ers, by good wishes for the recipients: May mercy, peace and love be multiplied to you (or ‘be yours in fullest measure’). For the form, especially the traditional Jewish be multiplied, see on 1 Pet. 1:2. It differs slightly from Paul’s, his prayer being usually for ‘grace and peace from God our Father and the Lord Jesus Christ’, but approximates to 1 Tim. 1:2; 2 Tim. 1:2; 2 Jn. 3 (‘grace, mercy, peace’). Evidently the formula became standardized, for we come across it in almost identical terms (‘grace, peace and love from God the Father and our Lord J.C. be multiplied’) in Mart. Polyc. praef. ( c. 156), which was probably wri"en in complete independence of Jude. According to some, the prayer draws out ideas latent in 1, mercy being the effective action of God’s call, peace the serenity of soul which springs from the assurance of being kept safe, and love the charity appropriate to people who are themselves beloved.
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