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By Jonathan Knight

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Knowing God, the author says, brought grace and peace. g. 17; Col. 20). 1. K. Baltzer (1971) shows that these verses follow a homiletic pattern which is found in other Jewish and Christian literature. The homily presented here makes a clear connection between faith and ethics. It is perhaps a little difficult to deduce the reason for the letter from this section. This is because the author writes allusively as if he does not want to describe offensive behaviour directly, but, of course, the original readers knew much more about their situation than we do.

1-6). Like the Watchers, whose fate this allusion recalls, they would suffer the 'nether gloom of darkness' for ever. Verse 14 incorporates a citation of 1 En. 9. Jude regarded its author as inspired and cited his words by using the verb 'prophesied'. 1 En. 9 is an eschatological prophecy which anticipates God's appearance on earth with the angels to carry out judgment. The author of Jude takes it as a prophecy that 'the Lord', by which he means the Lord Jesus, would appear for judgment so that what was originally a prediction of the theophany is made to anticipate the parousia of Jesus (cf.

Korah and his associates thus became almost the archetypal schismatics in Jewish tradition. The author of Jude intended this analogy to censure the teachers' opposition to the Law. He presents those who disobeyed what God had ordained as 48 2 Peter and Jude Korah's true successors, perhaps again with the hint that they were defying particular (but unspecified) church leaders as much as God. Jude continues in v. 12 by saying that these teachers were 'rocks' at the Christian love feasts (agapes} and that they caroused and fed only themselves.

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