Introductory Greeting.
‘Jude, a servant of Jesus Christ, and brother of James, to those who are called ones, beloved in God the Father, and kept for Jesus Christ.'
Jude writes as a servant of Jesus Christ and a brother of James. A similar approach is found in James' letter, where James describes himself as ‘a servant of our Lord Jesus Christ'.
This would suggest that it was not from one of ‘the twelve', otherwise we would have expected him to mention his Apostleship (see also Jude 1:17 which supports this suggestion that he is not one of the twelve), and his use of the name James, in such a way as to indicate that he was such a recognisable figure that no further appellation need be given, points to James of Jerusalem, the brother of our Lord (Galatians 1:19).
In view of this, and in view of the fact that the letter was recognised as Scripture almost from the beginning (it is mentioned in the Muratorian canon and by Tertullian), it would appear to suggest that it was written by Jude, the Lord's brother, who was accepted as having Apostolic status along with James (1 Corinthians 9:5). One of Jesus' other brothers was certainly called Jude (Judas - Mark 6:3), and it would seem unquestionable that it was because the later church did accept these identifications as genuine that their letters were accepted as part of the New Testament. There is no good reason for doubting that he was Joseph's son through Mary (Matthew 13:55; Mark 6:3).
That he does not in fact claim the title ‘brother of our Lord' would support this last idea. Had the relationship merely have been one of cousinship the relationship could have been claimed in view of the general recognition of them by the designation ‘the Lord's brothers' 1 Corinthians 9:5), just as in the end we are all called ‘His brothers' (Hebrews 2:11-12). But the recognition of Who Jesus really was meant that none of Jesus' real brothers of the half-blood felt it right to claim kinship. They recognised that He was not born of Joseph, and was therefore only their half-brother, and that even then He was more than a brother. He was their Lord. Others could call them ‘brothers of the Lord'. They would not claim it for themselves, for they reverenced Him too greatly.
(We should perhaps note that James and John, for example, were probably cousins of our Lord - John 19:25 with Matthew 27:56 - although they are never described as related to the Lord. So we are probably to take ‘brothers of the Lord' literally. They were sons of Mary).
The title ‘servant' is both a humble and an honourable one. Moses and Joshua were given the revered title, ‘the Servant of the LORD' (see e.g. Joshua 1:2; Joshua 1:13; Joshua 24:29). The Psalmist could speak of ‘Abraham His servant' (Psalms 105:6). And we have ‘David my servant' in Isaiah 37:35. And supremely above all we have the great Servant of the Lord (Isaiah 42:1-4; Isaiah 49:1-6; Isaiah 52:13 to Isaiah 53:12).
Nevertheless their greatness in all cases lay in their total obedience to God, and it was Jesus Himself Who commanded that those who followed Him had, like Him, to be true servants, taking the lowliest place (Mark 10:42-45). Thus the title is one of humility, not of pride.
Note the threefold description of the addressees. They are described as ‘called ones', ‘beloved' and ‘kept'. This pattern of threefoldness occurs throughout the letter.
‘Called ones.' Firstly they are ‘called ones', that is, called by God. Such a ‘call' is within the eternal purposes of God and results in the person involved being accounted righteous by God (Romans 8:29). It is certain and irrevocable for it results from His foreknowledge (Romans 8:29; compare Romans 11:29). It is ‘according to His own purpose and grace given us in Christ Jesus before the world began' (2 Timothy 1:9). Compare also 2 Peter 1:3 where we are ‘called by His (Jesus Christ's) own glory and excellence'.
This calling is an upward calling. It calls us to seek all things in Christ. ‘I press on towards the goal, towards the prize of the high/upward calling of God in Christ Jesus our Lord' (Philippians 3:14). As a result we are ‘partakers of a heavenly calling' (Hebrews 3:1) and are therefore to set our eyes on Him Who is the Apostle and High priest of our confession, even Jesus (Hebrews 3:1). Christ is seated in heavenly places and we are called to share His throne with Him (Ephesians 1:19 to Ephesians 2:6). And it is a calling in respect of which we are required to prove worthy (Ephesians 4:1; 2 Thessalonians 1:11).
‘Beloved in God the Father.' Compare Romans 1:7. The idea of being beloved parallels the idea of being chosen. Consider how in Matthew, citing Isaiah 42, the Servant is described as, ‘Behold My Servant Whom I have chosen, My beloved (Isaiah 42:1 - ‘elect one') in Whom my soul delights' (Matthew 12:18-21). Thus they are chosen and beloved. And unusually this is described as ‘in God the Father' (elsewhere it is ‘in Christ'). For God the Father is also God our Saviour (Jude 1:25; Luke 1:47; 1 Timothy 1:1; 1 Timothy 2:3; 1 Timothy 4:10 etc.).
John expands on the idea of God's love for us when he declares, ‘in this was the love of God manifested in us, that God has sent His only true-born Son into the world, that we might live through Him. Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins' (1 John 4:9-10). Thus we are beloved of God because our sin has been expiated through His cross.
‘Kept for Jesus Christ.' Being ‘called' and ‘beloved' we are ‘preserved' for Jesus Christ. Compare here 1 Peter 1:5, ‘kept by the power of God through faith unto salvation, ready to be revealed in the last time'. The idea is that we are safely held in the Father's hand (John 10:29).
The ideas overall parallel those in John 10:27-28. ‘My sheep hear My voice (called) and I know them (beloved) and they follow Me, and I give to them eternal life, and they will never perish (kept) and none shall pluck them from My hand (twice kept) --- for none is able to pluck them from My Father's hand (thrice kept)'.