The Fall of the Rebel Angels, Pieter Brueghel the Elder, 1562. Public domain.
New Testament · Book 65 of 66
Jude
Jude is a short letter from Jude, the brother of James, urging believers to contend for the faith. He warns against ungodly men who have crept into the church and ends with praise to God who keeps them from stumbling.
Jude is a short letter from Jude, the brother of James, urging believers to contend for the faith. He warns against ungodly men who have crept into the church and ends with praise to God who keeps them from stumbling.
What is Jude about?
Jude, a brother of James, wrote this one chapter. He meant to write about the salvation his readers shared, and wrote instead to urge them to “contend earnestly for the faith entrusted once for all to the saints”. Certain men had crept in among them, turning grace into a license for immorality. Jude sets them beside the judgments God has already carried out and the men of the past whose path they follow. Then he turns to the beloved: build yourselves up, pray, keep yourselves in the love of God and show mercy. The letter ends in praise of the One able to keep them from stumbling.
All 1 chapters
Every chapter of the book, in one grid. Each cell opens that chapter.
- Contend for the faith1:1 to 4
- These people1:5 to 16
- But you, beloved1:17 to 25
The book is one chapter, and its three movements are verse ranges of it. The cell opens the chapter's Study level.
Who wrote it, where, when, for whom, and why?
The writer calls himself Jude, a servant of Jesus Christ and a brother of James (1:1). The Gospels name a Judas among the brothers of Jesus, with James, Joseph and Simon (Matthew 13:55; Mark 6:3). Those brothers did not believe in Him during His ministry (John 7:5), and after the resurrection they were with the apostles in prayer (Acts 1:14). James the brother of the Lord led the church in Jerusalem (Galatians 1:19; Acts 15:13).
The letter is written to a congregation that met and ate together: it speaks of men who crept in among you (1:4) and of your love feasts (1:12).
These men are hidden reefs in your love feasts, shamelessly feasting with you but shepherding only themselves. They are clouds without water, carried along by the wind; fruitless trees in autumn, twice dead after being uprooted.
Jude 1:12, Berean Standard Bible.
The letter's own words place it in time. Its readers had heard the apostles foretell the scoffers of the last times (1:17 to 18), and the writer speaks of the faith as already entrusted once for all to the saints (1:3).
The writer calls his readers beloved three times (1:3, 17 and 20). They know the history of Israel well, and the letter reminds them of what they already know (1:5).
The writer states his reason: he had meant to write about the salvation they share, and wrote to urge them to contend for the faith because certain men had crept in among them (1:3 to 4).
The letter draws its examples from the Scripture its readers knew: the people out of Egypt (Numbers 14), Sodom and Gomorrah (Genesis 19), Cain (Genesis 4), Balaam (Numbers 22 and 31) and Korah (Numbers 16), and Enoch the seventh from Adam (Genesis 5). Much of its warning stands again in 2 Peter 2.
Sources. In Jude, 1:1, 1:3 to 5, 1:12 and 1:17 to 20; Genesis 4, 5 and 19; Numbers 14, 16, 22 and 31; Matthew 13:55; Mark 6:3; John 7:5; Acts 1:14; Acts 15:13; Galatians 1:19; 2 Peter 2. Every verse is read in the Berean Standard Bible.
How is Jude arranged, and what is it for?
The three movements of its one chapter, then what it teaches and what it was given to do.
- Contend for the faithJude 1:1 to 4, 4 verses, the turn at 1:3
The greeting to the called, loved and kept, the letter Jude meant to write and the one he had to write, and the men who crept in.
- These peopleJude 1:5 to 16, 12 verses, the turn at 1:11
Judgments already on the record, the dreamers who slander, Cain, Balaam and Korah, the pictures of emptiness and the prophecy of Enoch.
- But you, belovedJude 1:17 to 25, 9 verses, the turn at 1:21
The apostles' warning remembered, the commands to build, pray, keep and show mercy, and the praise of the One able to keep.
The theme
Jude calls those who are kept to hold fast to the faith handed down once for all, because men have crept in who turn grace into license and deny the Lord. He sets them beside the judgments God has already carried out and the men of the past whose path they follow, and he says their judgment is certain. Then he turns to the beloved: they are to build, pray, keep themselves and show mercy, and the God who is able to keep them receives the glory.
The purpose
Jude wrote to a congregation in danger from within. He meant to write of the salvation they shared and wrote instead to rouse them to contend for the faith. The letter names the danger, shows from Scripture that God judges it, and gives the readers what to do in the meantime, both for themselves and for those among them who waver. It leaves them with the One who is able to keep them from stumbling.
The letter's threes: 5 rows from the greeting to the close
Who the readers are1:1
- 1“called”
- 2“loved by God the Father”
- 3“kept”
What Jude prays for them1:2
- 1“Mercy”
- 2“peace”
- 3“love”
Three judgments on the record1:5 to 7
- 1“His people out of the land of Egypt”
- 2“the angels who did not stay within their own domain”
- 3“Sodom and Gomorrah and the cities around them”
Three men of the past1:11
- 1“the path of Cain”
- 2“the error of Balaam”
- 3“Korah’s rebellion”
Three ways toward others1:22 to 23
- 1“have mercy on those who doubt”
- 2“save others by snatching them from the fire”
- 3“to still others show mercy tempered with fear”
Contend for the faith
What the text says in these 4 verses, and the pages they open on.
Jude writes to those who are called, loved by God the Father and kept (1:1). He prays that mercy, peace and love be multiplied to them (1:2). He had meant to write about the salvation they share, and found he had to write something else: a call to contend earnestly for the faith entrusted once for all to the saints (1:3). The reason follows at once. Certain men have crept in among them unnoticed. They turn the grace of God into a license for immorality and deny the only Master and Lord (1:4).
Beloved, although I made every effort to write to you about the salvation we share, I felt it necessary to write and urge you to contend earnestly for the faith entrusted once for all to the saints.
- Study
Jude 1one chapter of 25 verses: the charge to contend, the men who crept in, and the beloved keptShow the summary and 5 pagesShow summary, 5 pagesHide the summary
Twenty-five verses of alarm from the Lord's own half-brother. Jude meant to write of the common salvation, but necessity changed the letter: 'contend earnestly for the faith entrusted once for all to the saints' (v3), for certain men crept in privily, turning the grace of our God into lasciviousness. Three judgments are recited: the people saved out of Egypt and afterward destroyed; 'angels who did not stay within their own domain but abandoned their proper dwelling', kept in everlasting bonds under darkness to the judgment of the great day (v6), the Genesis 6 Watchers, and the next sentence seals the reading, for Sodom and Gomorrah went after strange flesh and are joined to the angels by one phrase: 'In like manner'. Then the way of Cain, the error of Balaam, the gainsaying of Korah (clouds without water, wandering stars) yet on some have mercy, 'snatching them from the fire'.
On this chapter (5)
- The Watchers and the Nephilim
The angels of Genesis 6, read beside 1:6.
- 1 Enoch
The book whose words stand at 1:14 to 15.
- Which Jude wrote the letter?
Answered under Where do readers disagree, lower on this page, with each reading and who holds it.
- Which was written first, Jude or 2 Peter?
Answered under Where do readers disagree, lower on this page, with each reading and who holds it.
- Jude 1:3
The verse on its own page, with the commentators on it by era.
- The Watchers and the Nephilim
The word keep: 6 stations through the letter
1.1:1tereo
The readers, kept
“loved by God the Father, and kept”
2.1:6tereo
The angels, who abandoned their proper dwelling
“did not stay within their own domain”
3.1:6tereo
The angels, kept for judgment
“these He has kept in eternal chains under darkness”
4.1:13tereo
The wandering stars, kept for darkness
“for whom blackest darkness has been reserved forever”
5.1:21tereo
The beloved, told to keep themselves
“keep yourselves in the love of God”
6.1:24phylasso
God, who is able to keep them
“able to keep you from stumbling”
Characters (4)
Who the text names. A name with a page carries its door.
- Jude
The writer of the letter, a brother of James.
- James
The brother Jude names in the first line.
- The called
Loved by God the Father and kept, the letter's readers.
- Those who crept in
Certain men who came in unnoticed, turning grace into a license.
Places (1)
Where these verses stand.
- Among you
The congregation the men crept into (1:4), gathered at its love feasts (1:12).
Themes (3)
What these verses raise, each on its own page where one stands.
- The faith once for all delivered
The faith entrusted once for all to the saints, to be contended for.
- Kept and keeping
The readers kept at the start, and the word the letter ends on.
- Grace turned to license
The first mark of the men who crept in.
The passages of the Old Testament the letter takes up stand under the second and third movements.
These people
What the text says in these 12 verses, and the pages they open on.
Jude reminds his readers of what they already know. Jesus delivered His people out of Egypt and then destroyed those who did not believe (1:5). The angels who abandoned their proper dwelling are kept in chains under darkness for the judgment (1:6), and Sodom and Gomorrah stand as an example of the punishment of eternal fire (1:7). These dreamers defile the body, reject authority and slander glorious beings, where even the archangel Michael said only, the Lord rebuke you (1:8 to 10). Woe to them: they have gone the way of Cain, Balaam and Korah (1:11). They are reefs, waterless clouds, dead trees, wild waves and wandering stars (1:12 to 13). Enoch prophesied the Lord's coming to judge them, and they grumble, flatter and follow their own lusts (1:14 to 16).
Woe to them! They have traveled the path of Cain; they have rushed headlong into the error of Balaam; they have perished in Korah’s rebellion.
The two rows of this movement stand in the letter's threes, under The book as a whole; five of their cases stand here beside the passages they rest on.
The Old Testament beside the threes: 5 cases
The people out of Egypt
“He destroyed those who did not believe”1:5
“Your bodies will fall in this wilderness”Numbers 14:29
A people once delivered were judged for unbelief.
Sodom and Gomorrah
“the punishment of eternal fire”1:7
“the LORD rained down sulfur and fire on Sodom and Gomorrah”Genesis 19:24
The fire that fell on the cities stands as an example.
Cain
“the path of Cain”1:11
“Cain rose up against his brother Abel and killed him”Genesis 4:8
The first man in Scripture to kill his brother.
Balaam
“rushed headlong into the error of Balaam”1:11
“the fees for divination in hand”Numbers 22:7
The prophet sent for with a fee to curse Israel.
Korah
“perished in Korah’s rebellion”1:11
“the earth opened its mouth and swallowed them”Numbers 16:32
The rebel against Moses and Aaron, swallowed by the earth.
Characters (7)
Who the text names. A name with a page carries its door.
- The angels
Those who abandoned their proper dwelling, kept in chains under darkness.
- Michael the archangel
Who disputed with the devil over the body of Moses and said, the Lord rebuke you.
- Moses
Whose body Michael and the devil disputed over.
- Cain
The first of the three whose path these people travel.
Places (2)
Where these verses stand.
- Egypt
The land Jesus delivered His people out of.
- Sodom and Gomorrah
The cities on display as an example of eternal fire.
Themes (3)
What these verses raise, each on its own page where one stands.
- Judgment on the ungodly
Three judgments already on the record, and the Lord coming to judge.
- The Watchers
The angels who left their domain, read beside Genesis 6.
- 1 Enoch
The book whose words stand at 1:14 to 15.
Where these chapters take up the Old Testament (9)each marked as a quotation or an allusion, with the evidence
- Named allusionJude 1:5 at Numbers 14:22 to 37. The people delivered out of Egypt who did not believe, and whose bodies fell in the wilderness. Jude names Egypt and the unbelieving; the store's cross references pair the verses at 14 votes.
- Named allusionJude 1:7 at Genesis 19:24 to 26. Sodom and Gomorrah, on whom the LORD rained down sulfur and fire. Jude names the two cities; the store's cross references pair the verses at 12 votes.
- Probable allusionJude 1:9 at Zechariah 3:2. The rebuke Michael leaves to the Lord is the rebuke the LORD speaks to Satan over Joshua the high priest. The same words in a dispute with the accuser; the store's cross references pair the verses at 32 votes.
- Drawn from outside the Old TestamentJude 1:9 at the dispute over the body of Moses. Jude tells of Michael disputing with the devil over the body of Moses, a scene Origen places in a book called the Ascension of Moses. Its source is asked under Where do readers disagree, with Origen's witness.
- Named allusionJude 1:11 at Genesis 4:3 to 14. The path of Cain, who rose up against his brother Abel and killed him. Jude names Cain; the store's cross references pair the verses at 12 votes.
- Named allusionJude 1:11 at Numbers 22:1 to 24. The error of Balaam, sent for with the fees for divination in hand, and his counsel at Peor (Numbers 31:16). Jude names Balaam; the store's cross references pair the verses at 4 votes, and 1:11 with Numbers 31:16 at 6.
- Named allusionJude 1:11 at Numbers 16:1 to 35. Korah's rebellion against Moses and Aaron, when the earth opened its mouth and swallowed them. Jude names Korah; the store's cross references pair the verses at 9 votes.
- Named allusionJude 1:14 at Genesis 5:18 to 24. Enoch, the seventh from Adam in the line of Genesis 5, who walked with God. Jude names Enoch and his place in the line; the store's cross references pair 1:14 with Genesis 5:18 at 7 votes and with 5:21 to 24 at 5.
- Drawn from outside the Old TestamentJude 1:14 to 15 at the words of Enoch. Jude gives the prophecy as the words of Enoch, the seventh from Adam. The words are found in 1 Enoch 1:9; what that means is asked under Where do readers disagree.
Much of the letter from 1:4 to 18 stands again in 2 Peter 2:1 to 18 and 3:2 to 3, in the same order; which letter came first is asked under Where do readers disagree. 2 Peter.
But you, beloved
What the text says in these 9 verses, and the pages they open on.
The letter turns to the readers. They are to remember that the apostles foretold scoffers in the last times who would follow their own ungodly desires, and these are the ones who cause divisions, devoid of the Spirit (1:17 to 19). The beloved are to build themselves up in their most holy faith, pray in the Holy Spirit, keep themselves in the love of God and wait for the mercy of the Lord (1:20 to 21). They are to have mercy on those who doubt, snatch others from the fire and show mercy with fear to still others (1:22 to 23). The letter closes with praise to the One who is able to keep them from stumbling and present them unblemished, the only God our Savior (1:24 to 25).
keep yourselves in the love of God as you await the mercy of our Lord Jesus Christ to bring you eternal life.
The commands of 1:20 to 23, then the doxology
Toward yourselves (4)
Now to Him who is able to keep you from stumbling and to present you unblemished in His glorious presence, with great joy— to the only God our Savior be glory, majesty, dominion, and authority through Jesus Christ our Lord before all time, and now, and for all eternity. Amen.
Characters (4)
Who the text names. A name with a page carries its door.
- The apostles
Who foretold the scoffers of the last times.
- The beloved
The readers, told to build, pray, keep and wait.
- Those who doubt
Those shown mercy.
- The only God our Savior
The One able to keep them from stumbling.
Places (2)
Where these verses stand.
- The fire
Where some are snatched from.
- His glorious presence
Where the beloved are presented unblemished.
Themes (3)
What these verses raise, each on its own page where one stands.
- Mercy toward the doubting
Mercy shown, with fear, to those still wavering.
- Kept and keeping
Keep yourselves, and the One able to keep you.
- The glory of the only God
Glory, majesty, dominion and authority, before all time and forever.
Where these chapters take up the Old Testament (1)each marked as a quotation or an allusion, with the evidence
- Probable allusionJude 1:23 at Zechariah 3:2 to 5. Snatching others from the fire, and the clothing stained by the flesh, beside the firebrand snatched from the fire and the filthy garments taken off Joshua. The fire and the stained clothing stand together in both; the store's cross references pair the verses at 9 votes.
- Author
- Jude, brother of James (v. 1): likely the Lord's brother
- Date
- c. 60s AD; near-parallel to 2 Peter 2
- Audience
- ‘Them that are sanctified by God the Father, and preserved in Jesus Christ, and called’ (v. 1): general
Where do readers disagree?
One list: the readings with their holders, and what the evidence does not settle.
Which Jude wrote the letter?
- Judas the brother of Jesus and of James. Held by Richard Bauckham, Jude and the Relatives of Jesus in the Early Church (1990).
- The apostle Judas son of James. Held by John Calvin, Commentaries on the Catholic Epistles (1551), and by Matthew Henry, Commentary on the Whole Bible (1710), each on 1:1.
What the evidence does not settle: The letter gives the writer's name and his brother James (1:1), and the writer speaks of the apostles' words as something his readers had heard (1:17).
The argument in full
Judas the brother of Jesus and of James. The writer names himself by his brother James, and the James the churches knew by the one name was James of Jerusalem, the Lord's brother; the Gospels list a Judas among the brothers of Jesus (Matthew 13:55).
The apostle Judas son of James. Luke names an apostle Judas of James among the Twelve (Luke 6:16; Acts 1:13), and the writer is read as that apostle.
Jude 1:14 to 15 gives words found in 1 Enoch 1:9. What did the church make of it?
1 Enoch→- The quotation commends the book. Held by Tertullian in On the Apparel of Women, book 1, chapter 3.
- The quotation stood against the letter. Held by Jerome in his Lives of Illustrious Men, chapter 4.
- A true word in a book outside the canon. Held by Augustine of Hippo in The City of God, book 15, chapter 23.
What the evidence does not settle: Jude calls the words prophecy and names Enoch, the seventh from Adam, as the speaker (1:14). What that makes of the book in which the words now stand is the question the three readings answer.
The argument in full
The quotation commends the book. Because the apostle Jude cites Enoch, the book of Enoch should be received, though some reject it.
The quotation stood against the letter. Jerome reports that many rejected Jude because it quotes the apocryphal book of Enoch, and that the letter had gained its authority by age and use and was counted among the Scriptures.
A true word in a book outside the canon. Enoch wrote some things by the Spirit, as Jude says, but the writings under his name were kept out of the canon because their age was in doubt.
Where does the dispute over the body of Moses in Jude 1:9 come from?
- A lost book, the Ascension of Moses. Held by Origen in On First Principles, book 3, chapter 2, section 1.
- An old tradition of the Jews. Held by John Calvin in his Commentaries on the Catholic Epistles, on 1:9.
What the evidence does not settle: The surviving Latin text of the Testament of Moses breaks off before the death of Moses, where the passage Origen names would stand. Deuteronomy 34:6 says that the LORD buried Moses in the land of Moab and that to this day no one knows the location of his grave.
The argument in full
A lost book, the Ascension of Moses. Origen names a small treatise called the Ascension of Moses as the book in which Michael disputes with the devil over the body of Moses.
An old tradition of the Jews. Jude is read as taking the dispute from what the Jews had handed down, with the rebuke itself as Zechariah 3:2 gives it.
Which was written first, Jude or 2 Peter?
2 Peter→- Jude came first, and 2 Peter used it. Held by Richard Bauckham, Jude, 2 Peter, Word Biblical Commentary 50 (1983).
- 2 Peter came first, and Jude used it. Held by Martin Luther, Preface to the Epistles of St. James and St. Jude (1522), and by Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude (1901).
What the evidence does not settle: The two letters share their order and much of their wording, and each reading argues from that shared wording.
The argument in full
Jude came first, and 2 Peter used it. Jude's shorter, tighter order reads as the source, and 2 Peter reads as a later writer reshaping it and leaving out the words from Enoch.
2 Peter came first, and Jude used it. 2 Peter foretells the scoffers in the future tense (2 Peter 3:3), and Jude reminds his readers of what the apostles foretold (1:17 to 18), as if pointing back to it.
Does Jude 1:5 say that Jesus or the Lord delivered a people out of Egypt?
- Jesus. Held by Bruce M. Metzger and Allen Wikgren in their dissent printed in Metzger, A Textual Commentary on the Greek New Testament (1971), on 1:5.
- The Lord. Held by the editorial committee of the United Bible Societies' Greek New Testament, as Metzger's Textual Commentary reports its choice.
What the evidence does not settle: The early manuscripts divide between Jesus, the Lord and God in this clause; on either of the first two readings the one who delivered also destroyed those who did not believe.
The argument in full
Jesus. Codex Alexandrinus and Codex Vaticanus with other early witnesses read Jesus, and the harder reading is the one a copyist would change; the Berean Standard Bible prints Jesus.
The Lord. Codex Sinaiticus and most later manuscripts read the Lord, and the committee judged that a scribe had turned a contracted title into the name Jesus.
What was the sin of the angels of Jude 1:6, and how does it stand to Genesis 6:1 to 4?
The Watchers and the Nephilim→- The sons of God of Genesis 6. Held by Justin Martyr in his Second Apology, chapter 5, and by Bauckham in the commentary named under the question of 2 Peter.
- The first fall of the devil's angels. Held by John Calvin in his Commentaries on the Catholic Epistles, on 1:6.
- The line of Seth in Genesis 6. Held by Augustine of Hippo in The City of God, book 15, chapter 23.
What the evidence does not settle: Jude says the angels abandoned their proper dwelling and are kept in chains for judgment (1:6); the words in like manner at 1:7 are read by some with the angels and by others with the men of 1:4.
The argument in full
The sons of God of Genesis 6. The angels left their dwelling to take the daughters of men (Genesis 6:2 to 4), and 1:7 says Sodom sinned in like manner, pursuing strange flesh.
The first fall of the devil's angels. The domain the angels left is the station God first gave them, and their sin is the pride by which they fell away from God.
The line of Seth in Genesis 6. The sons of God of Genesis 6 are read as men of the line of Seth, so the angels of 1:6 are read apart from that chapter.
Who were those who crept in?
- The Carpocratians and teachers like them. Held by Clement of Alexandria in The Stromata, book 3, chapter 2.
- Travelling teachers who claimed visions. Held by Richard Bauckham, Jude, 2 Peter (1983), on 1:4 and 8.
What the evidence does not settle: Jude describes the men by what they do: they turn grace into a license for immorality, deny the Lord, reject authority and follow their own desires (1:4, 8 and 16).
The argument in full
The Carpocratians and teachers like them. Clement reads 1:8 to 16 as spoken in prophecy of the followers of Carpocrates, who taught that grace set them free from every law.
Travelling teachers who claimed visions. The dreamers of 1:8 are read as men who claimed revelations in dreams and took them as leave to set aside the moral law.
The Text and the Spade
- The Aramaic Enoch fragments from Qumran Cave 4the manuscripts 2nd century BC to the 1st century AD; found 1952, published 1976
Eleven fragmentary Aramaic manuscripts of Enoch material were recovered from the fourth cave at Qumran and published by J. T. Milik as The Books of Enoch: Aramaic Fragments of Qumrân Cave 4 (1976). They settle a question that had been open for a century. Before the find, some argued that 1 Enoch was a Christian work written after Jude. The Qumran copies put the Book of the Watchers in Judea generations before Christ, in Aramaic, and show it being read and copied by a Jewish community. Jude was quoting a book his readers could have handled.
- The Ethiopic manuscripts of 1 Enochthe surviving copies mostly 15th to 18th century; brought to Europe in 1773
The complete text of 1 Enoch survives only in Ethiopic, translated from Greek, and it reached the West when James Bruce brought three manuscripts back from Ethiopia in 1773. The first English translation followed in 1821. Everything Western readers say about the book quoted at Jude 14 rests on that transmission line, Aramaic to Greek to Ge'ez, which is worth stating because it sets a real limit on how precisely the quotation can be compared. The Ethiopian Orthodox Tewahedo Church has kept the book in its canon throughout.
- The Dishna papers of Upper Egyptthe manuscripts 3rd to 7th century; the discovery reported in 1952
The library that produced Papyrus 72 was found near the Pachomian monastic settlements in Upper Egypt and dispersed through the antiquities trade, with most of it reaching the Bodmer collection in Geneva. It is the physical evidence for Jude's early circulation, and it shows the letter bound with 1 and 2 Peter in a book made for private use. The papers were found by local villagers and sold through dealers, so their original setting rests on later reports.
The pages Jude opens on
Studies26
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- Enoch Walked with God
- 2 John, the Study Guide
- How We Got the Bible
- Jude and 2 Peter
- Michael the archangel
- Enoch, the Man Who Walked with God
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People and groups7
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Words5
Books beside it5
Sources for this page
The movements, the chapter entry, the figures and the Context are read off the text of Jude. The works behind the readings under Where do readers disagree are Justin Martyr, Second Apology (about 155); Tertullian, On the Apparel of Women (about 200); Clement of Alexandria, Stromata (about 200); Origen, On First Principles (about 230); Jerome, Lives of Illustrious Men (392); Augustine of Hippo, The City of God (426); Martin Luther, Preface to the Epistles of St. James and St. Jude (1522); John Calvin, Commentaries on the Catholic Epistles (1551); Matthew Henry, Commentary on the Whole Bible (1710); Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude (1901); Bruce M. Metzger, A Textual Commentary on the Greek New Testament (1971); Richard Bauckham, Jude, 2 Peter (1983); and Richard Bauckham, Jude and the Relatives of Jesus in the Early Church (1990). The Old Testament rows under Where these chapters take up the Old Testament are the store's cross references. Every verse quoted on this page is the Berean Standard Bible, read from the store.