“empty promises and subtle dangers”
Download discussion questions: Jude 8-13
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I encourage you to look at the passage in Jude before you read this Blog entry. What do you see in the text yourself? What questions come to your mind? How would you interpret what the writer says? After even a few minutes examining and thinking about the text you will be much better prepared to evaluate the comments in the Blog.
Jude began his letter with a sense of urgency (“the necessity to write,” v. 4b), a call to action (“to contend earnestly for the faith,” v. 4b), and a list of examples of judgment (vv. 5-7). Now he begins to apply these introductory matters more specifically to the “certain persons who crept in unnoticed” (v. 4a).
These People
He begins with what one writer considers to be a contemptuous phrase,[1] “these people” (v. 8). That label connects the “certain persons” from verse 4 directly (“in the same way”) with the examples in verses 5-7. Jude clearly believes that the contemporary crisis he is warning about is just as serious as his sobering examples of judgment on Israel, angels, and Sodom and Gomorrah (vv. 4-7). Someone in our group pointed out that Jude uses that phase “these people” repeatedly (vv. 8, 10, 12 in this passage; later in vv. 16 and 19). Whatever Jude wants to communicate using “these people” as a description, he is consistent.
Dreamers
As we considered briefly last week, Jude’s first comment about “these people” is that they are dreamers. Several commentators agree that the reference to dreams is a claim to divine authority by “these people.”
The intruders, then, appealed to dreams to justify their sexual licentiousness.[2]
And,
…these individuals were claiming divine revelation as the basis of their practices…[3]
The NLT translation[4] in the handout includes that interpretation of the “dreamers.”
…these people—who claim authority from their dreams…
“These people,” after “worming their way in unnoticed,” justified their behavior when people began to notice their lifestyle.
Three Symptoms
The conduct of “these people” displayed the results of their so-called dream revelations (v. 8).
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- They lived immoral lives.
- They defied authority.
- They scoffed at supernatural beings.
As suggested last week, Jude “piles up terms,” especially in groups of three. A helpful interpretive principle is to look for “the total picture generated”[5] when he does this. We discussed how to summarize this particular “pile of terms.”
The consensus of our group was that Jude is describing a lack of humility. “These people” care only about themselves and what they want. Someone noted that the three charges grow increasingly serious. They move from immorality, to rebellion against earthly authority, and to disregarding even spiritual beings. “These people” clearly care for nothing but themselves.
Arguing with the Devil
One person commented that this passage would be easier to interpret if we just went from verse 8 directly to verse 10. (“Verse 9 is a notoriously difficult verse.”[6]) But Jude (inspired by the Holy Spirit!) adds this reference to Michael the archangel and his interaction with the devil.
There is no story even similar in the Jewish Scriptures. This must be another example of a traditional element that Jude knew would be familiar to his original readers. One in our group pointed out the parallel to modern day sermons. A pastor often uses a helpful illustration from a current movie or a famous author to communicate Biblical truth to a congregation. Someone else mentioned that the apostle Paul did the same thing, even quoting pagan sources to make a point (Acts 17:28, Titus 1:12).
The story Jude summarizes probably comes from an incomplete, non-Biblical document. Scholars believe (based on comments of writers in the ancient church) that the story was part of a lost ending of The Testament of Moses, a.k.a., The Assumption of Moses.[7]
2 Peter and Jude depend heavily on both the Old Testament and on Jewish traditions … appreciating the traditions they are using enhances our understanding of what it is they are trying to communicate to their readers.[8]
At the same time, the same writer cautions:
Biblical authors do not always take over all the details of the Jewish traditions that they use…. We should be careful not to make Jude say more than he does.[9]
With that “enhanced understating” as our goal, consider the summary of the story Jude mentions.
The devil probably claimed authority over Moses’s body because of Moses’s sin in killing the Egyptian. Michael did not deny that Moses sinned or defend his behavior. He appealed to the Lord’s rebuke with the confidence that Moses would receive forgiveness by God’s word, with the result that God would remove his defilement.[10]
With that possible background in mind, Jude’s inclusion of the incident between Michael and the devil fits right into the flow of the letter. Verse 8 ends with a reference to “scoffing” at supernatural beings. Verse 10 begins with “these people scoff at things they do not understand.” Michael, in Jude’s illustration, would not even bring a legitimate accusation of slander against the devil. In sharp contrast, “these people” scoffed at any supernatural beings. They certainly “did not understand” grace (v. 4).
Scoffers
We thought about the meaning of “scoff” (not a word any of us have used recently in conversation). Several synonyms came to mind.
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- To disregard
- To mock
- To not take seriously
- To make fun of
And “these people” did that, they scoffed at “glorious ones” (ESV), “majestic beings” (LEB), “celestial beings” (NIV).[11] Jude seems incredulous that “these people” were so bold and full of hubris that they would do what Michael, the “most prominent archangel,”[12] did not dare to do, they sneered at supernatural beings. What Michael, one “who is like God” (Hebrew מִֽיכָאֵ֗ל, mi cha el), would not attempt, “these people” did with impunity. Think of the familiar saying, “Fools rush in where angels fear to go.”
Jude describes another triad of results produced by their arrogant autonomy.
Spiritual Ignorance
Jude immediately returns to his application to “these people” (v. 10). They “scoff at things they do not understand.” Someone suggested that “these people” clearly did not understand the gospel. They chose to think that grace granted unlimited licentiousness (v. 4b) or that the gospel could be separated from commitment to Jesus (“our only Master and Lord,” v. 4c).
Unthinking Animal Instinct
We suggested earlier in our discussion that “these people” thought only of themselves. Jude makes it even clearer. They were not thinking at all. They were only following their animal instincts, their own desires. Morality or the needs of others or compassion – these meant no more to them than to a beast, an “unthinking animal.”
Self-Destruction
Finally, Jude describes the behavior as “they bring about their own destruction” (v. 10b). He adds a truth that ignorant, unthinking animals would not perceive, “What sorrow awaits them” (v. 11a). “These people” are nearing Dante’s description of the residents of hell: “miserable sinners who have lost the good of the intellect.”[13]
Belief and Behavior
A person in our group pointed out that Jude says little or nothing about the doctrine of “these people.” All his concern and his criticism is about their behavior – immoral lies, defying authority, scoffing. Even Jude’s examples focus on actions rather than beliefs. (This is a pattern Jude will continue later in his letter.)
His earlier examples (Israel, angels, Sodom and Gomorrah, vv. 5-7) emphasized the judgment resulting from behavior. The implication is that “these people” (as well as Jude’s audience) should know better. They should know that “God’s past record of judgment serves to remind us that it is never safe to ignore his instructions.”[14] “These people” were setting themselves up for God’s wrath. Following or imitating them would lead to the same result.
Now (v. 11) he provides another three examples. These specimens more explicitly describe obvious self-centered behavior.
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- Cain: killed his brother (Genesis 4:5-8)
- Balaam: deceived for money (Numbers 22:1-7; 31:16))
- Korah: rebelled against Moses (Numbers 16:1-3
The “total picture” of this triad is harm to the people of God. Cain killed Abel in anger over worship. Balaam and his followers “enticed the Israelites to be unfaithful” (Numbers 31:16). Korah pursued power, claiming authority equal to Moses. Likewise, “these people” were potentially corrupting the Christians Jude was writing. The results faced by Cain (Genesis 4:13-16), and the followers of Balaam (Numbers 31:15-17) and the followers of Korah (Numbers 16:31-34) should provide a strong deterrent to followers of “these people.”
Why Follow?
But how would that happen? A member of our group asked, “Why would anyone follow “these people” who behave so obviously contrary to Christian practice?”
The suggestions from our group centered on the attraction of their message, like today’s “health and wealth” promoters. A “faith” that doesn’t enforce rules and promises prosperity and lets people engage God on their own terms is as seeker-sensitive as it gets. Their doctrine is close enough to orthodoxy that Jude doesn’t mention it, so the congregation didn’t recognize any problem. No wonder Jude felt the necessity to write and warn of the danger of their behavior. “Contending earnestly for the faith” requires a solid grounding, both in the faith and in the resulting lifestyle.
Likewise, today many may be drawn to beliefs that are easier to follow because they are more “in tune” with our surrounding culture. Sincere Christians can be drawn to accepting and even practicing unbiblical lifestyles. For example, one of the authors of a guide to gay activism
was raised as an evangelical Christian. He’s typical of many “exvangelicals” who go on to become some of Christianity’s most strenuous attackers, unapologetically playing “hardball” with shallow arguments that are rhetorically effective on the poorly catechized.[15]
“Contending earnestly for the faith” is not just about evangelism and apologetics. We must contend earnestly with others in the Christian community to build a strong foundation of our shared faith.
Why Creep In?
Someone asked another provocative question (also not directly answerable from the text). Why did “these people” join the fellowship? Why did they “creep in” at all?
Our recent studies of Hebrews, James, and 1 Peter provided overwhelming evidence of hardships and persecution facing Christians. Why would someone want to participate if they were not deeply convinced of and committed to the Christian message? As the title of a 2016 book asks, Why on Earth Did Anyone Become a Christian in the First Three Centuries?[16]
Did “these people” intend to corrupt Christians? Was their intent to influence immorality in believers? Or, as one person suggested, was the motive similar to the illustration of Balaam? Did “these people” see the opportunity for a “free lunch” when they heard about Christians caring for each other and providing financial and material support?
Someone mentioned the second-century example of Peregrinus Proteus,
an unscrupulous charlatan who is able to dupe Christians readily into taking him to be a prophet. When he is arrested, Christians bring him food and revere him as a martyr-to-be.[17]
While Peregrinus was later than Jude’s time, he certainly followed the pattern of “these people” in taking advantage of Christians, professing to be a prophet, etc. Perhaps, like the earlier Balaam and the later Peregrinus, the motive was simply money.
Shepherds or Reefs?
When Jude pictures “these people” sharing a meal in fellowship with the congregation (vv. 12-13), he exceeds his preferred pattern of three descriptions. We were not clear if Jude meant a Communion celebration or a meal shared in the congregation (or if there was a difference). In any case, Jude effectively erupts with a torrent of metaphors. (The repeated similes in NLT, “They are like…,” are actually even stronger as one long metaphor; “They are dangerous reefs…,” etc., as in ESV.)
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- dangerous reefs that can shipwreck you.
- shameless shepherds who care only for themselves.
- clouds blowing over the land without giving any rain.
- trees in autumn that are doubly dead, for they bear no fruit and have been pulled up by the roots.
- wild waves of the sea, churning up the foam of their shameful deeds.
- wandering stars, doomed forever to blackest darkness.
We did not discuss each of Jude’s images, but a few stood out to our group.
“Shepherds” seems out of place, even when qualified by what we said earlier, “who care only for themselves.” Someone asked if “these people” were even claiming or usurping some kind of leadership in the church. Perhaps their “dream” revelations and attractive message were drawing a partisan following. That would be consistent with the rebellion of Korah, challenging the unique leadership of Moses. As we saw from the story of Peregrinus, taking leadership might have been a common strategy for deception.
Jude’s other pictures are familiar events of nature: reefs, clouds, trees, waves, stars. Some of his depictions display danger (reefs, wild waves). Others exhibit emptiness or disappointed expectations: clouds without rain, fruitless trees, wandering stars (πλανῆται, planētai, i.e., planets that are useless for navigation). That combination summarizes Jude’s message: beware of empty promises and subtle dangers.
Empty Promises and Subtle Dangers
Jude’s message is important and is much needed in a culture where truth (“the faith once delivered”) has been superseded by “tolerance.”
This is the age of a new kind of tolerance. The tolerance of yesterday meant we respected other people even though we disagreed with their positions. Today’s tolerance means we must acknowledge all opinions and beliefs as equally valid. To talk of ultimate truth is to be charged with bigotry, fanaticism, fundamentalism, and closed-mindedness. Any sense of right and wrong thus disappears into a fog of “feel-good-ness.”[18]
Jude’s message is critical for Christians faced with the internal desire for “feel-good-ness” and the external peer pressure for “tolerance.” Clarity and conviction about “the faith once delivered” is especially important because of a paradigm shift in our culture regarding the distinction between sin and sinner.
The old chestnut of “love the sinner, hate the sin” simply does not work in a world where the sin is the identity of the sinner and the two cannot be separated …. to hate the sin is to hate the sinner. Christians who fail to note this shift are going to find themselves very confused by the incomprehension of, and indeed the easy offence taken by, the world around them.[19]
May the warnings and admonitions of Jude’s brief letter enable us to “contend earnestly for the faith” any time the surrounding culture tends to “creep in unnoticed.”
[1] J. N. D. Kelly, The Epistles of Peter and Jude, Black’s New Testament Commentary (Peabody, Massachusetts: Hendrickson Publishers, 1969), 265.
[2] Thomas R. Schreiner, 1 & Jude and Jude, Christian Standard Commentary (Nashville: Holman, 2020), 549.
[3] Peter H. Davids, The Letters of 2 Peter and Jude, The Pillar New Testament Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2006), 55.
[4] https://www.biblegateway.com/passage/?search=jude%201.8&version=NLT
[5] Peter H. Davids, The Letters of 2 Peter and Jude, The Pillar New Testament Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2006), 25.
[6] Douglas Moo, The Letter of James (Grand Rapids, Michigan: William B. Eerdmans Publishing Company. 2000), 246.
[7] Peter H. Davids, The Letters of 2 Peter and Jude, The Pillar New Testament Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2006), 59-60.
[8] Douglas Moo, The Letter of James (Grand Rapids, Michigan: William B. Eerdmans Publishing Company. 2000), 247.
[9] Douglas J. Moo, 2 Peter, Jude: The NIV Application Commentary (Grand Rapids, Michigan: Zondervan Academic, 1996), 249.
[10] Thomas R. Schreiner, 1 & Jude and Jude, Christian Standard Commentary (Nashville: Holman, 2020), 553.
[11] https://www.biblegateway.com/verse/en/Jude%208
[12] Craig S. Keener, The IVP Bible Background Commentary – New Testament (Downers Grove, Illinois: InterVarsity Press, 1993), 755.
[13] Robert Hollander & Jean Hollander, Inferno (New York: Anchor Books, 2000), 47; iii.17.
[14] Peter H. Davids, The Letters of 2 Peter and Jude, The Pillar New Testament Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2006), 54.
[15] Bethel McGrew, “Playing hardball; A long propaganda campaign pushed many to affirm the homosexual lifestyle,” World Magazine, June 2025, .
https://wng.org/opinions/playing-hardball-1750996380
[16] Larry W. Hurtado, Why on Earth Did Anyone Become a Christian in the First Three Centuries? (Milwaukee: Marquette Univ Press, 2016).
[17] Larry W. Hurtado, Why on Earth Did Anyone Become a Christian in the First Three Centuries? (Milwaukee: Marquette Univ Press, 2016), 71;
For more about Peregrinus and contemporary opinions about Christians, see https://www.tertullian.org/rpearse/lucian/peregrinus.htm .
[18] Travis Colllins, What Does It Mean to be Welcoming? (Downers Grove: InterVarsity Press, 2018), 18; Kindle Edition location 236.
[19] Carl R. Trueman, Strange New World: How Thinkers and Activists Redefined Identity and Sparked the Sexual Revolution (Wheaton, Illinois: Crossway, 2022), 157-158; Kindle Edition, location 1971; emphasis added.