An interesting observation about the small epistle of Jude is that it was an urgent epistle (Jude 1:3). It seems that Jude had planned to send them a more lengthy epistle in order to encourage his readers about the common salvation they shared together (verse-3). In other words a more urgent matter developed, and Jude’s readers had to be warned about contending for the faith that was delivered to them because certain men crept in (i.e. into the Church, into the local assemblies) unawares. They did it secretly, and it was an organized effort to defeat the Gospel. The sense is: we knew these men were coming, but now they’re here, so we need to contend for the faith that was delivered to us, because they wish to undermine it all and defeat the purpose of Christ.
Scholars have an eye for detail, and their contribution to understanding the word of God is invaluable. However, it seems also true that their delight for detail at times clouds the conclusion to be drawn. At least sometimes, they seem to love to leave their readers with questions, rather than answers. For example, they are quick to point out the similarities between Jude and Peter, and their point is well taken. There are a lot of similarities. Yet, they conclude from this that one must have copied the other, or, the less likely, that both had a common source. For example:
The relation of the Epistle of Jude to the Second Epistle of Peter has led to much discussion. The parallel passages of the two Epistles are Jude 1:3-18, and 2Peter 1:5; 2:1-18. Their resemblances both in thought and in language are close and obvious (though there are differences in every verse), and the writers must have been in communication, or one must have seen the Epistle of the other. Internal evidence is in favor of the prior authorship of Jude. (Popular Commentary on the New Testament by Philip Schaff; Introduction to Jude; 4. Place and Date of Composition).
Actually, Jude tells his readers the source of his information: “But, beloved, remember the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts” (Jude 1:17-18). Therefore, it seems there was a general knowledge among all the churches that the mockers (G1703) would come in the last time. Peter was an apostle, as was Jude. According to this text, both had been preaching that it was prophesied by the ancient prophets (cp. Isaiah 28) that mockers (Jude 1:18) or scoffers (2Peter 3:3) – same Greek word: empaiktes – would come in the last days (Peter) or last time (Jude). So, if there was a common text from which both Jude and Peter drew to discuss in their respective epistles, it probably was Isaiah 28.
Having noted this, it is very interesting, especially in light of the proclivity of scholars to date Jude before Peter, that Peter prophesies about the coming of the empaiktes (2Peter 3:3), while Jude tells us empaiktes (Jude 1:18) were present in his day, and were the reason that prompted his current epistle (Jude 1:3-4). In other words the prophecy of the apostles had become the reality of the day and prompted Jude’s letter of warning. The scoffers / mockers were denying the coming of the Lord (2Peter 3:3-4), which is also alluded to in Jude 1:14, for why would Jude need to mention the coming of the Lord in a letter about mockers, if the mockers weren’t mocking the promise of the Lord’s coming?
Thus, not only do we have evidenced in Jude that the last time was then present, and, therefore, there is no future last time, but he alludes to the fact that the mockers criticized the words of Jesus (his promise). Well, we know that Jesus said that we need not believe him at all, unless his works proved what he said (John 10:37-38). He promised to return before the end of that generation in the first century AD (Matthew 24:30-34). Did he, or didn’t he?
Smoodock's Blog 