When was Jude written?

Jude is therefore the one mentioned in Matthew 13:55. Apart from this Epistle we know nothing more of him. The date of the Epistle is about the year 65.

The place of writing and the destination are alike unknown. The date of writing. assigned by the scholars, is between 67 and 80 AD. Peter's second epistle was written 67 - 68 AD and it may well have been that on receipt of that letter Jude wrote to those believers with whom he had a close connection and interest. The difference between the Epistle of Jude and the Second epistle of Peter is that Peter speaks of sin whereas Jude of apostasy. Peter predicts that false teachers would arise (2 Pet. 2:1, 3:3) and Jude states that they had come in (vA.

The time of writing of the Epistle of Jude cannot be determined with absolute certainty. Researchers differ considerably and would indicate the time between 65 to 80 AC. According to tradition the epistle was written shortly before 70 AD, the year the temple was destroyed. From verse 17 one would suggest the addressees would still have known the apostles. – The epistle is already mentioned by Tertullian (around 160 to 220 AD), Clemens of Alexandria (around 150 to 215 AD) and in the Muratori Canon (end of 2nd century).

Unknown, A.D. 66 (?) (Compare with 2 Peter.)

Dr. Steele can speak, no doubt, of many counter-balancing things, and the wide evangelization going on may make those hopeful who can forget the centuries that are past. Scripture, for those who are able to read, declares the end from the beginning, and a Laodicea to follow the revivals of Philadelphia. But in all this it may be said, we judge from our own stand-points, and we judge very differently. Be it so, and let us turn back, not forward, and look at incontestable facts as to the primitive Church itself. We shall gain in exactness here by taking the epistles chronologically, although they embrace but a history — apart from those of the apostle John, — of about fifteen years (A.D. 54-68.) Small time, it will be thought, for declension. The Revelation epistles are considered to come twenty-eight years after this (A.D. 95-96.) John's own epistles may come a short time before this. Of Jude's we have no date.

Dr. Steele can speak, no doubt, of many counter-balancing things, and the wide evangelization going on may make those hopeful who can forget the centuries that are past. Scripture, for those who are able to read, declares the end from the beginning, and a Laodicea to follow the revivals of Philadelphia. But in all this it may be said, we judge from our own stand-points, and we judge very differently. Be it so, and let us turn back, not forward, and look at incontestable facts as to the primitive Church itself. We shall gain in exactness here by taking the epistles chronologically, although they embrace but a history — apart from those of the apostle John, — of about fifteen years (A.D. 54-68.) Small time, it will be thought, for declension. The Revelation epistles are considered to come twenty-eight years after this (A.D. 95-96.) John's own epistles may come a short time before this. Of Jude's we have no date.

In Jude we have the other side. They are not young saints now. It is addressed to comparatively old saints. There might be young ones among them; there would be such, undoubtedly. But he is looking at them as having gone through a sea of trouble and difficulty, and he is preparing them for worse still. He, as it were, says things are not going to get better but worse, and it is to end in the actual appearing of the Lord in judgment, and what is more, the very kind of people who are to be the objects of the Lord's judgment when He comes have crept into the church already. This is a very solemn thing, and it might be alarming unless people were well read and grounded in the truth, and in love. So, therefore, writing at a comparatively late time (not early as in the case of the Thessalonians, but late), Jude writes in these terms — "to them that are called." You observe that I transpose that word, which is a little spoiled by the interpolation of the conjunction "and" before "called." "To them that are called, beloved in God the Father, and preserved." It is not exactly "preserved in." It may be "by" or "for." These are the two alternatives for that word. I do not see how it can be "in"; so that you see it little differs from what we read here. It brings in another idea, and it is perfectly true either way. We are preserved by Christ, and we are preserved for Christ. I have not made up my mind which of the two in this instance is right, because they cannot both be the intention of the Spirit of God. One must be right rather than the other, but I cannot say that my judgment is yet formed as to the choice of these two prepositions, whether it should be "preserved for Jesus Christ," or "by" Jesus Christ, He being the great One that does keep us. But in either case, how beautifully it is suited to a time of extra danger, and of danger too that he was not warranted to say would pass! We say the storm rages now, but the sun will shine shortly. No; it is to be that blackness of darkness of evil which is now coming in among the professors of Christ to get denser and darker until the Lord comes in judgment on them.

The epistle of Jude, coming apparently shortly after this, carries it further. Here the men of the second epistle of Peter are already crept into the Christian ranks, and their course is traced to full apostasy, and judgment at the coming of the Lord. John's epistles come a good while later. There are now many antichrists, by which we know it is the last time. He marks them out for rejection.

The epistle of Jude, coming apparently shortly after this, carries it further. Here the men of the second epistle of Peter are already crept into the Christian ranks, and their course is traced to full apostasy, and judgment at the coming of the Lord. John's epistles come a good while later. There are now many antichrists, by which we know it is the last time. He marks them out for rejection.

Here then we have a fact about the unseen world communicated, not in the days of Moses or Joshua, when the burial of Moses is brought before us. Here Jude writes many years after Christ, and first mentions it. Why should this appear strange? The right moment was come for God's good pleasure to communicate it.