Jude 1:1

Jude, the servant of Jesus Christ, and brother of James The question who the writer was who thus describes himself has been discussed in the Introduction. Here it will be enough to note (1) that the use of the term "servant" does not exclude a claim to Apostleship (Romans 1:1; Philippians 1:1); and (2) that it is the term used by the writer whom the author of this Epistle claims as his brother (James 1:1). This description of himself as "the brother of James" has no parallel in the New Testament. We might have expected "brother of the Lord," but probably he shrank from what might have seemed the boastfulness of so describing himself, or felt, perhaps, that that title was now inseparably connected with James, the Bishop of Jerusalem (Galatians 1:19). It may be inferred, without much risk of error, (1) that he wished, bearing so common a name, to distinguish himself from others, like Judas not Iscariot, of John 14:22; Luke 6:16, the Lebbæus or Thaddæus of Matthew 10:3, Judas surnamed Barsabas (Acts 15:22), and others.

to them that are sanctified by God the Father Literally, sanctified in God the Father, i.e. through union with Him, living in Him. Some of the better MSS., however, give "belovedin God," in which case the thought would be that they were the objects of the writer's love, not "according to the flesh," but with an emotion which had its source in God. So taken it would be analogous to the phrases "salute you much in the Lord" (1 Corinthians 16:19), or, "rejoice in the Lord" (Philippians 4:4).

and preserved in Jesus Christ The tense of the participle in the Greek implies a completed act continuing in its results. The word may be noted as specially characteristic of the later Epistles. We have it in 1 Peter 1:4; 2 Peter 2:4; 2 Peter 2:9; 2 Peter 2:17; 2 Peter 3:7; eight times in 1 John; four times in Jude. In the sense in which it is used here, it is probably connected with the fact of the delay in the second Advent of the Lord, and was chosen to indicate that those who were waiting patiently for it were being kept or guarded by their union with Christ.

and called The idea runs through the whole of the New Testament. The word appears in Matthew 20:16; Matthew 22:14 as contrasted with "chosen" or "elect," in Romans 1:1; Romans 1:6-7; Romans 8:28 as the sequel of a predetermining election. Each aspect of the word must be kept in mind.