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1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: 2 Mercy unto you, and peace, and love, be multiplied. 3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. 4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. 6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. 7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. 8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. 10 But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. 11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. 12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; 13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever. 14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, 15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. 16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage. 17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; 18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. 19 These be they who separate themselves, sensual, having not the Spirit. 20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, 21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. 22 And of some have compassion, making a difference: 23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. 24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, 25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.
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[AD 215] Clement of Alexandria on Jude 1:1
Jude, who wrote the Catholic Epistle, the brother of the sons of Joseph, and very religious, while knowing the near relationship of the Lord, yet did not say that he himself was His brother. But what said he? "Jude, a servant of Jesus Christ,"— of Him as Lord; but "the brother of James." For this is true; he was His brother, (the son) of Joseph.

Source: Fragments of Clement from the Latin Translation of Cassiodorus
[AD 215] Clement of Alexandria on Jude 1:1
Jude was the brother of the sons of Joseph, but despite his relationship to the Lord, he did not say that he was Jesus’ brother. What did he say? He called himself Jude, the servant of Jesus Christ, that is, of the Lord, and the brother of James, who was the Lord’s brother.

Source: ADUMBRATIONS
[AD 253] Origen of Alexandria on Jude 1:1
And depreciating the whole of what appeared to be His nearest kindred, they said, "Is not His mother called Mary? And His brethren, James and Joseph and Simon and Judas? And His sisters, are they not all with us?" [Matthew 13:55-56] They thought, then, that He was the son of Joseph and Mary. But some say, basing it on a tradition in the Gospel according to Peter, as it is entitled, or "The Book of James," that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honour of Mary in virginity to the end, so that that body of hers which was appointed to minister to the Word which said, "The Holy Ghost shall come upon you, and the power of the Most High shall overshadow you," [Luke 1:35] might not know intercourse with a man after that the Holy Ghost came into her and the power from on high overshadowed her. And I think it in harmony with reason that Jesus was the first-fruit among men of the purity which consists in chastity, and Mary among women; for it were not pious to ascribe to any other than to her the first-fruit of virginity. And James is he whom Paul says in the Epistle to the Galatians that he saw, "But other of the Apostles saw I none, save James the Lord's brother." [Galatians 1:19] And to so great a reputation among the people for righteousness did this James rise, that Flavius Josephus, who wrote the "Antiquities of the Jews" in twenty books, when wishing to exhibit the cause why the people suffered so great misfortunes that even the temple was razed to the ground, said, that these things happened to them in accordance with the wrath of God in consequence of the things which they had dared to do against James the brother of Jesus who is called Christ. And the wonderful thing is, that, though he did not accept Jesus as Christ, he yet gave testimony that the righteousness of James was so great; and he says that the people thought that they had suffered these things because of James. And Jude, who wrote a letter of few lines, it is true, but filled with the healthful words of heavenly grace, said in the preface, "Jude, the servant of Jesus Christ and the brother of James." [Jude 1]

Source: Commentary on the Gospel of Matthew (Book X), 17
[AD 339] Eusebius of Caesarea on Jude 1:1
When Domitian ordered that those of the race of David be slain, an ancient story holds that some of the heretics accused the grandchildren of Jude (the brother of the Savior, according to the flesh), on the ground that they really were of the family of David and were related to Christ himself. Hegesippus makes this quite clear.

Source: HISTORY OF THE CHURCH 3.19
[AD 339] Eusebius of Caesarea on Jude 1:1
Hegesippus says that other descendants of one of the so-called brothers of the Lord, Jude by name, lived until the reign of Trajan [98-117], after giving testimony of their faith in Christ in the time of Domitian [81-96].

Source: HISTORY OF THE CHURCH 3.32
[AD 420] Jerome on Jude 1:1
Jude the brother of James, left a short epistle which is reckoned among the seven catholic epistles, and because in it he quotes from the apocryphal Book of Enoch it is rejected by many. Nevertheless by age and use it has gained authority and is reckoned among the Holy Scriptures.

Source: De Viris Illustribus (On Illustrious Men), Section 4
[AD 449] Hilary of Arles on Jude 1:1
Jude does his utmost to make sure that nobody confuses him with Judas Iscariot, which is why he confesses that he is Christ’s servant and James’s brother. Note how he also says that the Father chooses us, Jesus keeps us and the Holy Spirit calls us.

Source: INTRODUCTORY COMMENTARY ON JUDE
[AD 735] Bede on Jude 1:1
Jude, a servant of Jesus Christ, etc. Jude the apostle, whom Matthew and Mark call Thaddeus in the Gospel, writes against the same corruptors of the faith whom both Peter and John condemn in their Epistles.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on Jude 1:1
This apostle, after calling himself the servant of Jesus Christ, went on to add that he was the brother of James because James was so highly regarded in the church that Jude was bound to benefit from so close an association with him. Note that he refers to his correspondents as those who have been “called,” because it was not they who decided to follow Jesus, but God who reached out to call them to his service.

Source: COMMENTARY ON JUDE
[AD 1107] Theophylact of Ohrid on Jude 1:1
Christ the Lord said: “No one can come to me unless the Father draws him.” Jude affirms the truth of this here when he says that those whom the Father has loved are preserved by the Son.

Source: COMMENTARY ON JUDE
[AD 449] Hilary of Arles on Jude 1:2
Jude includes a reference to love here because he has noticed that there is a lack of it among his people.

Source: INTRODUCTORY COMMENTARY ON JUDE
[AD 990] Oecumenius on Jude 1:2
Jude prays for greater mercy because it is by the bowels of God’s mercy that we have been called back to him and enrolled as his servants. He asks for increased peace because this is God’s gift to us, by which he leads us who have sinned back to friendship with him through his Son Jesus Christ. He also desires greater love, since it is because of the love which he has shown toward us that the only-begotten Son sacrificed himself for us by dying on the cross. In praying for these things, Jude is doing no more than imitate David, who said: “O continue thy steadfast love to those who know thee.”

Source: COMMENTARY ON JUDE
[AD 155] Polycarp of Smyrna on Jude 1:3
Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from

Source: Epistle of Polycarp to the Philippians
[AD 202] Irenaeus on Jude 1:3
For this is the affinity of the apostolical teaching and the most holy “faith delivered unto us,” which the unlearned receive, and those of slender knowledge have taught, not “giving heed to endless genealogies,” but studying rather [to observe] a straightforward course of life; lest, having been deprived of the Divine Spirit, they fail to attain to the kingdom of heaven.

Source: Fragments from the Lost Writings of Irenaeus
[AD 253] Origen of Alexandria on Jude 1:3
If we wish woodenly to preserve unchanged the good things once given to the saints and will not adapt the events of the historical account, we will by such action appear to do something like what the heretics do, by not preserving the harmony of the narrative of the Scriptures from beginning to end.

Source: COMMENTARY ON JOHN 10.290
[AD 449] Hilary of Arles on Jude 1:3
The faith was first delivered to these people by the apostle Paul, who said: “No other foundation can anyone lay, than the one which is already laid.”

Source: INTRODUCTORY COMMENTARY ON JUDE
[AD 735] Bede on Jude 1:3
Beloved, making all diligence to write to you, etc. He speaks of their common salvation, that salvation which was common to both him and them. For the salvation, faith, and love of Christ are one and common to all the elect.

Source: Commentary on the Catholic Epistles
[AD 735] Bede on Jude 1:3
Exhorting to contend earnestly for the faith once delivered to the saints. Exhorting them not to learn another faith than that which was once delivered to them by the apostles, but always to contend for it even unto death.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on Jude 1:3
Jude exhorts those who have accepted Christ as their Savior and believed in him to go on struggling. They must not be corrupted by an ungodly mind, but rather they must discipline themselves and show greater dedication to this task.

Source: COMMENTARY ON JUDE
[AD 1107] Theophylact of Ohrid on Jude 1:3
Here Jude reveals what the purpose of his letter is. He is concerned for the salvation of those to whom he is writing and is afraid that in their naiveté they might be seduced by false teachers. In order to combat them, Jude will go on to expose their teachings. Peter had already done the same, but now Jude would give them a fuller exposition. Both Peter and Paul had predicted that such people would appear in the church, and even Christ himself had said: “Many will come in my name and will lead many astray.”

Source: COMMENTARY ON JUDE
[AD 215] Clement of Alexandria on Jude 1:4
For certain men have entered unawares, ungodly men, who had been of old ordained and predestined to the judgment of our God;” not that they might become impious, but that, being now impious, they were ordained to judgment.

Source: Fragments of Clement from the Latin Translation of Cassiodorus
[AD 398] Didymus the Blind on Jude 1:4
There are some godless men who twist Scripture wickedly and who have come into the church, pretending to preach the gospel. Their judgment was decreed long ago, and they have condemned themselves by their actions. As a result, they have been handed over to their impure lusts. By their great ungodliness they have turned the grace of our Lord Jesus Christ into wantonness, and by their wickedness even people who have been called by the gospel have denied the one Lord Jesus Christ. It is in order to win them back that Jude goes on to talk of what God did in the past to people who behaved in that way.

Source: COMMENTARY ON JUDE
[AD 444] Cyril of Alexandria on Jude 1:4
These words were written about those who, after attributing the glory of sonship only to the Word begotten of God the Father, say that another son of the seed of David and Jesse has been united with him and been given a share in the sonship and in the glory proper to God.

Source: LETTERS 55.41
[AD 614] Andreas of Caesarea on Jude 1:4
Jude means that their condemnation was predestined, for even the betrayal of Judas had been foretold. Here he is talking about the Simonians, for they are gluttonous and intemperate, pretending to teach godliness so that they can worm their way into people’s houses.

Source: CATENA
[AD 735] Bede on Jude 1:4
Certain men have crept in, etc. He means into this judgment, into this condemnation, which the impious deserve by their actions. Hence the Lord says: And they shall come forth, those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment (John V), that is, condemnation.

Source: Commentary on the Catholic Epistles
[AD 735] Bede on Jude 1:4
Perverting the grace of our Lord into licentiousness. The grace of our Lord has softened the hardness of the law, because when it said, If anyone does this or that, let them be stoned; if anyone does this or that, let them be burned with fire; the Lord, having relaxed the strictness of the law, gave through the grace of the Gospel the license to purge committed crimes through penance and the fruits of almsgiving. But they pervert this grace of His into licentiousness, who now sin all the more freely and easily, as they see themselves less immediately examined by the harshness of the law for their admitted crimes.

Source: Commentary on the Catholic Epistles
[AD 735] Bede on Jude 1:4
And denying the only Sovereign and Lord, our Lord Jesus Christ. Our Lord Jesus Christ is the only Sovereign with the Father and the Holy Spirit, just as the Father is the only Sovereign with the Son and the Holy Spirit, and just as the Holy Spirit is the only Sovereign with the Father and the Son. The whole Trinity—Father, Son, and Holy Spirit—is the only Sovereign. For whichever person you name in the same holy and indivisible Trinity, it is the only God. And when you name the whole Trinity together, you name the only true God. Hence it is rightly understood that any heretics who deny that the Father of Christ is the true, good, and just God deny our only Sovereign and Lord. Whoever denies that Jesus Christ is the true Son of God, they also deny our only Sovereign and Lord. Whoever diminishes the power of the Holy Spirit, they also contradict the majesty of our only Sovereign and Lord, for the same Father, Son, and Holy Spirit is undeniably our only Sovereign and Lord.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on Jude 1:4
If those of us who have received the incarnate Word say that he is someone other than the one who was with the Father from all eternity and in the last days was born of Mary, are we not denying that he is our one Lord and master? For there is but one Lord Jesus according to the union of divinity and humanity. He was the Word of God and God before all ages, and from the beginning of his conception in the womb of the holy virgin he added human flesh to the glory of his divinity.

Source: COMMENTARY ON JUDE
[AD 215] Clement of Alexandria on Jude 1:5
“For the Lord God,” he says, “who once delivered a people out of Egypt, afterward destroyed them that believed not;” that is, that He might train them through punishment. For they were indeed punished, and they perished on account of those that are saved, until they turn to the Lord.

Source: Fragments of Clement from the Latin Translation of Cassiodorus
[AD 215] Clement of Alexandria on Jude 1:5
God wanted to teach these people by punishing them. Therefore in the present age they are punished and perish for the sake of those who are being saved until the time when they too are converted.

Source: ADUMBRATIONS
[AD 398] Didymus the Blind on Jude 1:5
When Moses delivered the people from Egypt, all those who did not believe perished.

Source: COMMENTARY ON JUDE
[AD 614] Andreas of Caesarea on Jude 1:5
Jude shows that although God led his people out of Egypt, they turned away from him, and for that reason he gave them over to destruction if they would not repent.

Source: CATENA
[AD 735] Bede on Jude 1:5
I wish to remind you, although you know these things once and for all. Namely, knowing all the mysteries of the faith and not needing to hear new teachers as if they were holier.

Source: Commentary on the Catholic Epistles
[AD 735] Bede on Jude 1:5
Because Jesus, saving the people from the land of Egypt, etc., he calls Jesus not the son of Nave, but our Lord, showing first that he did not have his beginning from the birth of the holy Virgin, as the heretics affirm, but according to the mystery of his name, he has existed as the eternal God for the salvation of believers; then indicating that in the same way he mercifully saves believers, he also justly condemns the unbelievers. For just as he first saved the humble who cried out to him from the affliction of Egypt, he later cast down the proud who murmured against him in the wilderness. He emphasizes this so that we now remember that he saves believers through the waters of baptism, which the Red Sea signified, so that even after baptism he demands a humble life in us, apart from the filth of vices, such as the conversion of the wilderness in its seclusion rightly indicated. Indeed, if anyone defiles this life, whether by deviating from the faith or by acting wrongly, just as if returned in heart to Egypt, he will merit to perish among the wicked rather than reach the promised homeland of the kingdom. Alternatively: Secondly, he destroyed those who did not believe, because as a just judge, he strikes some now and later due to their faults. He frees solely those from punishment whom he transforms in suffering. For those whom present evils do not correct, they lead to future evils.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on Jude 1:5
Jude writes this in order to counter the heresies of the Nicolaitans, the Valentinians and the Marcionites. He shows that the author of the Old and of the New Testaments is one and the same God. It is not, as those heretics claimed, that there was one God of the Old Testament, who was cruel and vindictive, and another God of the New Testament, who is mild and forgiving. At the same time he reminds us that those who sin nowadays cannot expect anything better than the fate which befell those who fled Egypt so long ago. For at that time God, in his great power and because of the oath which he had sworn to their ancestors, delivered Israel from slavery in Egypt. But those among them who disobeyed did not go unpunished. The fact that God had blessed their ancestors was of no benefit to them at that point.

Source: COMMENTARY ON JUDE
[AD 100] Josephus on Jude 1:6
For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land.

Source: Antiquities of the Jews - Book I, Chapter 3, Section 1
[AD 165] Justin Martyr on Jude 1:6
God, when He had made the whole world, and subjected things earthly to man, and arranged the heavenly elements for the increase of fruits and rotation of the seasons, and appointed this divine law — for these things also He evidently made for man — committed the care of men and of all things under heaven to angels whom He appointed over them. But the angels transgressed this appointment, and were captivated by love of women, and begot children who are those that are called demons; and besides, they afterwards subdued the human race to themselves, partly by magical writings, and partly by fears and the punishments they occasioned, and partly by teaching them to offer sacrifices, and incense, and libations, of which things they stood in need after they were enslaved by lustful passions; and among men they sowed murders, wars, adulteries, intemperate deeds, and all wickedness. Whence also the poets and mythologists, not knowing that it was the angels and those demons who had been begotten by them that did these things to men, and women, and cities, and nations, which they related, ascribed them to god himself, and to those who were accounted to be his very offspring, and to the offspring of those who were called his brothers, Neptune and Pluto, and to the children again of these their offspring. For whatever name each of the angels had given to himself and his children, by that name they called them.

Source: The Second Apology, Chapter 5
[AD 202] Irenaeus on Jude 1:6-7
Since the Son of God is always one and the same, He gives to those who believe on Him a well of water [springing up] to eternal life, but He causes the unfruitful fig-tree immediately to dry up; and in the days of Noah He justly brought on the deluge for the purpose of extinguishing that most infamous race of men then existent, who could not bring forth fruit to God, since the angels that sinned had commingled with them, and [acted as He did] in order that He might put a check upon the sins of these men, but [that at the same time] He might preserve the archetype, the formation of Adam. And it was He who rained fire and brimstone from heaven, in the days of Lot, upon Sodom and Gomorrah, “an example of the righteous judgment of God,” that all may know, “that every tree that bringeth not forth good fruit shall be cut down, and cast into the fire.”

Source: Heresies Book IV, Chapter XXXVI
[AD 215] Clement of Alexandria on Jude 1:6
To which also we shall add, that the angels who had obtained the superior rank, having sunk into pleasures, told to the women the secrets which had come to their knowledge; while the rest of the angels concealed them, or rather, kept them against the coming of the Lord.

Source: The Stromata (Book V), Chapter 1
[AD 215] Clement of Alexandria on Jude 1:6
Jude gives the name chains to the loss of that honor in which the angels had stood and the lust for worldly things which had overcome them and taken away any desire to be converted.

Source: ADUMBRATIONS
[AD 215] Clement of Alexandria on Jude 1:6-7
“But the angels,” he says, “that kept not their own pre-eminence,” that, namely, which they received through advancement, “but left their own habitation,” meaning, that is, the heaven and the stars, became, and are called apostates. “He hath reserved these to the judgment of the great day, in chains, under darkness.” He means the place near the earth, that is, the dark air. Now he called “chains” the loss of the honour in which they had stood, and the lust of feeble things; since, bound by their own lust, they cannot be converted. “As Sodom and Gomorrha,” he says.

Source: Fragments of Clement from the Latin Translation of Cassiodorus
[AD 220] Tertullian on Jude 1:6
For they, withal, who instituted them are assigned, under condemnation, to the penalty of death — those angels, to wit, who rushed from heaven on the daughters of men; so that this ignominy also attaches to woman. For when to an age much more ignorant (than ours) they had disclosed certain well-concealed material substances, and several not well-revealed scientific arts — if it is true that they had laid bare the operations of metallurgy, and had divulged the natural properties of herbs, and had promulgated the powers of enchantments, and had traced out every curious art, even to the interpretation of the stars — they conferred properly and as it were peculiarly upon women that instrumental mean of womanly ostentation, the radiances of jewels wherewith necklaces are variegated, and the circlets of gold wherewith the arms are compressed, and the medicaments of orchil with which wools are colored, and that black powder itself wherewith the eyelids and eyelashes are made prominent. What is the quality of these things may be declared meantime, even at this point, from the quality and condition of their teachers: in that sinners could never have either shown or supplied anything conducive to integrity, unlawful lovers anything conducive to chastity, renegade spirits anything conducive to the fear of God. If (these things) are to be called teachings, ill masters must of necessity have taught ill; if as wages of lust, there is nothing base of which the wages are honourable. But why was it of so much importance to show these things as well as to confer them? Was it that women, without material causes of splendour, and without ingenious contrivances of grace, could not please men, who, while still unadorned, and uncouth and — so to say — crude and rude, had moved (the mind of) angels? Or was it that the lovers would appear sordid and — through gratuitous use — contumelious, if they had conferred no (compensating) gift on the women who had been enticed into connubial connection with them? But these questions admit of no calculation. Women who possessed angels (as husbands) could desire nothing more; they had, forsooth, made a grand match! Assuredly they who, of course, did sometimes think whence they had fallen, and, after the heated impulses of their lusts, looked up toward heaven, thus requited that very excellence of women, natural beauty, as (having proved) a cause of evil, in order that their good fortune might profit them nothing; but that, being turned from simplicity and sincerity, they, together with (the angels) themselves, might become offensive to God. Sure they were that all ostentation, and ambition, and love of pleasing by carnal means, was displeasing to God. And these are the angels whom we are destined to judge: these are the angels whom in baptism we renounce: these, of course, are the reasons why they have deserved to be judged by man. What business, then, have their things with their judges? What commerce have they who are to condemn with them who are to be condemned? The same, I take it, as Christ has with Belial. With what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, (women as you are,) have the self-same angelic nature promised as your reward, the self-same sex as men: the self-same advancement to the dignity of judging, does (the Lord) promise you. Unless, then, we begin even here to pre-judge, by pre-condemning their things, which we are hereafter to condemn in themselves, they will rather judge and condemn us.

Source: On the Apparel of Women, Chapter 2
[AD 253] Origen of Alexandria on Jude 1:6
But not only did man fall from perfection to imperfection, but so too did "the sons of God," "when they saw that the daughters of men were fair, and took for themselves whomever they chose." And, in general, all those fell who forsook "their own habitation" and "kept not their own beginning."

Source: Commentary on the Gospel According to John, Books 13-32, Section 243
[AD 450] Hesychius of Jerusalem on Jude 1:6
Who can understand God’s love for his people or figure out the truth just by his own reasoning? For because of the truth he did not spare the angels who sinned, but on account of his kindness toward us he has allowed harlots and publicans into his kingdom.

Source: CATENA
[AD 614] Andreas of Caesarea on Jude 1:6
They are being kept until they are thrown into the ultimate fire and bound in those chains which cannot be seen because of the darkness. That he has kept them for the coming judgment can be seen from what Peter has written.

Source: CATENA
[AD 735] Bede on Jude 1:6
The Holy Spirit convicts the world of the judgment by which the ruler of this world has been judged, in these words of the apostle Jude.

Source: Homilies on the Gospels 2.11
[AD 735] Bede on Jude 1:6
The angels, indeed, who did not keep their own position, etc. And in this sentence, as in the previous one, we must first remember that Jesus our Lord punished the transgressing angels. For He, the man born at the end of the ages from a Virgin, who received the name Jesus by the angel’s declaration, being God born from the Father before all ages, arranged every creature with the Father as He willed, and from the beginning condemned the haughty angels under the darkness of this air, reserving them for greater punishment on the day of judgment. And therefore, rightly are they to be condemned who contend that Christ Jesus was not true God, but only a man, and born of both genders. Furthermore, it must be inferred that He who did not spare the sinning angels will not spare haughty men either; but those who did not keep their position, namely, by the grace of adoption made sons of God, but forsook their abode, that is, the unity of the Church, in which they were reborn unto God, or certainly the seats of the heavenly kingdom which they would have received if they kept the faith, He will also condemn severely before the judgment and more severely in the universal judgment.

Source: Commentary on the Catholic Epistles
[AD 220] Tertullian on Jude 1:7
Secondly, if, according to the Scripture, they who shall be "apprehended" by the faith in (the state of) Gentile marriage are not defiled (thereby) for this reason, that, together with themselves, others also are sanctified: without doubt, they who have been sanctified before marriage, if they commingle themselves with "strange flesh," cannot sanctify that (flesh) in (union with) which they were not "apprehended.

Source: To His Wife Book II
[AD 735] Bede on Jude 1:7
As Sodom and Gomorrah, and the neighboring cities, etc. Because He had given an example of condemnation in those who solely deny the Sovereign and our Lord Jesus Christ, by recalling the ruin of the murmuring and unfaithful people in the desert, or those rising against the author of the wicked angels, so He gives an example of the punishment of those who turn the grace of our Lord Jesus Christ into licentiousness, recalling the burning of Sodom.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on Jude 1:7
The unnatural lust in which the Sodomites indulged was homosexuality, which is wrong because it cannot lead to procreation. Jude mentions them in order to point out that if God destroyed them, regardless of their earlier state of blessedness, how will he spare us if we act in an ungodly and lustful way? However well-disposed and kind he may be toward us, he is still the righteous God, and because of his righteousness he does not spare those who have sinned against him.

Source: COMMENTARY ON JUDE
[AD 215] Clement of Alexandria on Jude 1:8
“Similarly to the same,” he says, “also those dreamers,”—that is, who dream in their imagination lusts and wicked desires, regarding as good not that which is truly good, and superior to all good,—“defile the flesh, despise dominion, and speak evil of majesty,” that is, the only Lord, who is truly our Lord, Jesus Christ, and alone worthy of praise. They “speak evil of majesty,” that is, of the angels.

Source: Fragments of Clement from the Latin Translation of Cassiodorus
[AD 215] Clement of Alexandria on Jude 1:8
These deluded people imagine that their lusts and terrible desires are good and pay no attention to what is truly good and beyond all good.

Source: ADUMBRATIONS
[AD 614] Andreas of Caesarea on Jude 1:8
Jude calls them “dreamers” because they have no idea of the truth but fantasize as if they were dreaming and concoct doctrines full of impiety. They say that our flesh, that is to say, our body, is the work of the devil and blaspheme the lordship and glory of the Holy Trinity, accepting the Father as the eternal and uncreated One but reducing the Son and the Holy Spirit to the status of creatures made in time. These are the noxious teachings of Marcion and Arius, which explains why the apostle expresses himself so sharply against them. They do not confess that there is one God, Maker of both the visible and the invisible worlds, but they deify matter and darkness and detest the flesh. Jude condemns these people, even to the point of saying that they have polluted their mind and their entire being.

Source: CATENA
[AD 735] Bede on Jude 1:8
Similarly, those who indeed defile the flesh, etc. It must be understood that these, like the Sodomites who defiled the flesh, are also to be damned, like the unbelieving people who blasphemed the majesty of divine power, like the angels who despised the dominion of their Creator.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on Jude 1:8
It is worth noting here that Jude does not spare us the details of these people’s sin, which he attributes to the fact that they are deluded by a kind of dreaming. Those who do such things have lost their powers of reason and act as if they were sleepwalkers, stumbling from one thing to another.

Source: COMMENTARY ON JUDE
[AD 215] Clement of Alexandria on Jude 1:9
“When Michael, the archangel, disputing with the devil, debated about the body of Moses.” Here he confirms the assumption of Moses. He is here called Michael, who through an angel near to us debated with the devil.

Source: Fragments of Clement from the Latin Translation of Cassiodorus
[AD 215] Clement of Alexandria on Jude 1:9
This proves that Moses was taken up into heaven. The one who fought with the devil as our guardian angel is here called Michael.

Source: ADUMBRATIONS
[AD 411] Tyrannius Rufinus on Jude 1:9
You can search them out for yourself from sacred Scripture without my help. And it will become clearly evident to you that this likely is the age of which it was said, “Believe not in friends and trust not in princes,” and that the prophecy is now being fulfilled: “The leaders of my people have not known me; they are foolish and senseless children. They are wise to do evils, but to do good they have no knowledge.” We should rather pity such people than hate them and should rather pray for them than revile them. For we were created to bless and not to revile. Thus also Michael, when he was arguing with the devil over the body of Moses, did not dare to bring an accusation of blasphemy against him even for such a serious offense but said, “May the Lord rebuke you.” Even in Zechariah, we read something similar to this. “The Lord rebuke you, O Satan, and the Lord that chose Jerusalem rebuke you.” And so we also pray that those who refuse to be rebuked by their friends with humility may be rebuked by the Lord.

Source: Against Rufinus 2.18
[AD 420] Jerome on Jude 1:9
For he does not say to blaspheme no man: but absolutely no one: not an angel, nor any creature of God. Because everything that was made by God is very good. For when Michael the Archangel disputed with the devil over the body of Moses, he did not dare to bring a judgment of blasphemy, but said, "May God rebuke you” (Jud. 9). If Michael therefore did not have the audacity to bring judgement upon the devil, certainly deserving of a curse, for blasphemy: how much more should we be pure from every curse? The devil deserved a curse: but it should not have come out through the mouth of an archangel.

Source: Commentary on Titus 3:1-2
[AD 450] Peter Chrysologus on Jude 1:9
The angels were present at the death of Moses, and God himself took care of his burial.

Source: SERMONS 83
[AD 614] Andreas of Caesarea on Jude 1:9
Here Jude shows that the Old Testament agrees with the New and that they were both given by the same God. For the devil objected, claiming that the body was his because he is the lord of matter.… But Michael would not accept this and brought on the devil a punishment worthy of his blasphemy, though he abandoned him to the discretion of his own master. For when God brought Moses to the mount of transfiguration, the devil said to Michael that God had broken his promise, because he had sworn not to do such a thing. Michael is said to have taken care of the burial of Moses, and the devil is supposed to have objected to this. God then came to the rescue and wanted to show those who at that time saw only a very little that eventually our souls would be changed and we would all ascend into heaven. But the devil and the evil spirits with him wanted to cut off the way to heaven and tried both to do their evil deeds and at the same time weaken the righteous by this angelic warfare. This is what the blessed Antony saw in his vision.

Source: CATENA
[AD 735] Bede on Jude 1:9
When Michael the archangel was disputing with the devil, etc. From which Scriptures Jude took this testimony is not easily clear. But it should be known that we find something similar to these things in the prophet Zechariah. For he says: Because the Lord showed me Jesus the high priest standing before the angel of the Lord, and Satan stood at his right hand to oppose him. And the Lord said to Satan: The Lord rebuke you, Satan, and the Lord who has chosen Jerusalem rebuke you (Zech. III). But it is very easy to understand in this place that Jesus the high priest desired the people of Israel to be freed from Babylonian captivity and to return to their homeland. But Satan opposed him, not wanting the people of God to be liberated, but rather to be made slaves to enemies and nations; and therefore the angel who was the helper of the people rebuked him and removed him from the injury against that same people. But when Michael contended with the devil about the body of Moses, we have no certainty. However, there are those who say that the same people of God were called the body of Moses, because Moses himself was part of that people; and so Jude, having read what was done about the people, could rightly say it was done about the body of Moses. But wherever and whenever this dispute between the angel and the devil took place, it should be diligently considered, because if Michael the archangel did not wish to say a blasphemy to the devil opposing him, but restrained him with modest speech, how much more should all blasphemy be avoided by men, and especially lest they offend the majesty of the Creator with undisciplined words.

Source: Commentary on the Catholic Epistles
[AD 215] Clement of Alexandria on Jude 1:10
"But these," he says, "speak evil of those things which they know not; but what they know naturally, as brute beasts, in these things they corrupt themselves." He means that they eat, and drink, and indulge in uncleanness, and says that they do other things that are common to them with animals, devoid of reason.

Source: Fragments of Clement from the Latin Translation of Cassiodorus
[AD 215] Clement of Alexandria on Jude 1:10
Jude here refers to those who eat, drink, indulge in sexual activity and do other things which are common to animals who lack the faculty of reason.

Source: ADUMBRATIONS
[AD 614] Andreas of Caesarea on Jude 1:10
Not knowing the true doctrine, these people concoct blasphemies for themselves. They are so caught up in lust that they are no different from dumb animals.

Source: CATENA
[AD 215] Clement of Alexandria on Jude 1:11
Because we have sinned according to the likeness of Adam, we share in the burden of Adam’s sin.

Source: ADUMBRATIONS
[AD 215] Clement of Alexandria on Jude 1:11-13
"Woe unto them!" he says, "for they have gone in the way of Cain." For so also we lie under Adam's sin through similarity of sin. "Clouds," he says, "without water; who do not possess in themselves the divine and fruitful word." Wherefore, he says, "men of this kind are carried about both by winds and violent blasts." "Trees," he says, "of autumn, without fruit,"— unbelievers, that is, who bear no fruit of fidelity. "Twice dead," he says: once, namely, when they sinned by transgressing, and a second time when delivered up to punishment, according to the predestined judgments of God; inasmuch as it is to be reckoned death, even when each one does not immediately deserve the inheritance. "Waves," he says, "of a raging sea." By these words he signifies the life of the Gentiles, whose end is abominable ambition. "Wandering stars,"— that is, he means those who err and are apostates are of that kind of stars which fell from the seats of the angels— "to whom," for their apostasy, "the blackness of darkness is reserved forever.

Source: Fragments of Clement from the Latin Translation of Cassiodorus
[AD 258] Cyprian on Jude 1:11
I and my colleagues who were present with me were deeply and grievously distressed, dearest brother, on reading your letter in which you complained of your deacon, that, forgetful of your priestly station, and unmindful of his own office and ministry, he had provoked you by his insults and injuries. And you indeed have acted worthily, and with your accustomed humility towards us, in rather complaining of him to us; although you have power, according to the vigour of the episcopate and the authority of your See, whereby you might be justified on him at once, assured that all we your colleagues would regard it as a matter of satisfaction, whatever you should do by your priestly power in respect of an insolent deacon, as you have in respect of men of this kind divine commands. Inasmuch as the Lord God says in Deuteronomy, "And the man that will do presumptuously, and will not hearken unto the priest or the judge, whoever he shall be in those days, that man shall die; and all the people, when they hear, shall fear, and shall no more do impiously." And that we may know that this voice of God came forth with His true and highest majesty to honour and avenge His priests; when three of the ministers -Korah, Dathan, and Abiram-dared to deal proudly, and to exalt their neck against Aaron the priest, and to equal themselves with the priest set over them; they were swallowed up and devoured by the opening of the earth, and so immediately suffered the penalty of their sacrilegious audacity. Nor they alone, but also two hundred and fifty others, who were their companions in boldness, were consumed by a fire breaking forth from the Lord, that it might be proved that God's priests are avenged by Him who makes priests. In the book of Kings also, when Samuel the priest was despised by the Jewish people on account of his age, as you are now, the Lord in wrath exclaimed, and said, "They have not rejected thee, but they have rejected me." And that He might avenge this, He set over them Saul as a king, who afflicted them with grievous injuries, and trod on the people, and pressed down their pride with all insults and penalties, that the despised priest might he avenged by divine vengeance on a proud people.

Source: Epistle LXIV
[AD 398] Didymus the Blind on Jude 1:11
Since it has been declared that heretics have completely deserted the word of truth, Jude shows how they are subjected to different kinds of evil.

Source: COMMENTARY ON JUDE
[AD 614] Andreas of Caesarea on Jude 1:11
These people are even fratricides, because what they teach kills the souls of those who are deceived by them. Look how he describes their outrageous ungodliness. He is not content to compare them with Cain but adds Ba-laam and Korah as well. Cain we understand from the above. Balaam he adds because Ba-laam went out to curse God’s people for the sake of money, even if God later turned his tongue around to the point where he blessed them instead. Korah is mentioned because he seized a teaching authority which God had not granted to him.

Source: CATENA
[AD 735] Bede on Jude 1:11
Woe to them who have gone in the way of Cain, etc. They go in the way of Cain, who assume for themselves the name of learned men out of envy for their betters to be honored. And they pour themselves out in the error of Balaam, who for the love of earthly goods, attack the truth which they themselves know. They perish in the contradiction of Korah, who descended alive into the inferno, whoever separates themselves from the unity of the Holy Church with the desire of undue primacy, knowing and foreseeing how much evil they carry, yet they descend to the abyss of crimes. And indeed the Lord reproached Cain for thinking of fratricide, but envy did not let him be saved. Balaam, however, desiring to walk against the people of God, the Lord forbade, but the love of money hindered him from obeying. Moses tried to calm Korah, who was boasting, speaking for the Lord; but his pride made him incurable. Thus indeed, thus do heretics act, who, scorned by the rebuke of the holy Church, refuse to be corrected; rather they strive to kill their brothers with the sword of evil doctrine, as Cain did, deceive them with evil counsel as Balaam did, and rise up against catholic teachers as Korah did, to their own destruction.

Source: Commentary on the Catholic Epistles
[AD 215] Clement of Alexandria on Jude 1:12
“Clouds without water” are those who do not have the divine and fruit-bearing Word in them. They are twice dead: Once, because they sinned by transgressing, and again when they were handed over to the punishments foreordained by God for them. A person may be said to be dead even when he is alive but not enjoying his inheritance.

Source: ADUMBRATIONS
[AD 398] Didymus the Blind on Jude 1:12
These people may say that they will bear fruit, but they are lying because they are incapable of doing that. The reason is that they are thorns and weeds, and trees without any fruit at all. They are fit for nothing except to be thrown into the fire.

Source: COMMENTARY ON JUDE
[AD 614] Andreas of Caesarea on Jude 1:12
The apostle’s words about these men who will not be pardoned have to be understood metaphorically. For he is not talking about stars and clouds, waves and trees, though he uses them as examples, because what they have they have by nature, whereas these men have the same things by deliberate choice. For waterless clouds which are blown about by the winds are not punished, nor are fruitless trees which just die. Wild waves have nothing to be ashamed of either, because they are mindless and devoid of sense. Likewise, the stars we call planets do not inherit the darkness—sinful people do! The ones whom Jude is talking about are like wandering planets which are going along the pathway which is diametrically opposed to virtue. The darkness is reserved for them, not as stars but as men. For Jude’s point has nothing to do with stars or clouds or waves, but rather it is concerned with the animal-like behavior of men, their wickedness and corruption.

Source: CATENA
[AD 735] Bede on Jude 1:12
These are spots in their feasts, etc. He who sins is stained: the stain is the very crime that contaminates its perpetrator. And therefore he calls the heretics, whom he accuses, stains; because they not only perish themselves in their feasting and drunkenness, whether carnal or spiritual, but they also destroy and pollute others.

Source: Commentary on the Catholic Epistles
[AD 735] Bede on Jude 1:12
Clouds without water, etc. The saints are preachers, who, having their conversation in the heavens, shine with miracles, and rain with words. Of whom it is said to God: And your truth reaches to the clouds. But heretics are clouds without water, who have placed their mouth in the heavens by their proud words; but they do not water the hearts of their listeners with the water of wisdom, who are carried away by the winds, as if by the suggestion of invisible spirits, and are caught up in various errors of vices.

Source: Commentary on the Catholic Epistles
[AD 735] Bede on Jude 1:12
Autumnal trees, fruitless, twice dead, uprooted. A tree is dead which does not bear good fruit; but one that has also produced the fruit of evil work is called a twice-dead tree. And if he who refuses to bear the fruit of good work is said to be cut down for his barrenness and cast into the fire; what punishment do you think he deserves, who either by acting wickedly or by perverting others has brought forth the most wicked fruits? Nor is it surprising if fruitless and twice-dead trees are said to be uprooted, which are proven to be. For it is said of the saints: Rooted and grounded in love (Ephes. III). But those who do not fear to uproot themselves from the firmness of love, and justly admit if they seem to have any good fruit. Such men are deservedly compared to autumnal trees, to show their salvation is hopeless. For in the time of autumn not only no fruits are born; but also those that were born and ripened usually fall. To this time are compared those who neglect to bear the fruits of faith themselves and strive to uproot and convert into vain endeavors those good deeds which they see faithful people perform.

Source: Commentary on the Catholic Epistles
[AD 215] Clement of Alexandria on Jude 1:13
In these words Jude describes the life of worldly people, who will come to an unhappy end.

Source: ADUMBRATIONS
[AD 449] Hilary of Arles on Jude 1:13
These people are called wandering stars because they do not follow the sun of truth.

Source: INTRODUCTORY COMMENTARY ON JUDE
[AD 614] Andreas of Caesarea on Jude 1:13
These are people who by their wicked life and ungodliness have killed their souls with false doctrines. Before they believed, they were dead in their ungodliness, but when they turned to the gospel they found life. However, they gave themselves up again to ungodliness and lust, thereby killing themselves a second time. How can someone who is this guilty, doing evil and living in ungodliness and lust, ever find stability or roots in such a topsy-turvy life?

Source: CATENA
[AD 735] Bede on Jude 1:13
Wild waves of the sea foaming out their own shame. The wild waves of the sea are perverse teachers, who are always restless in themselves, swollen, dark, and bitter, and never cease to attack the peace of the Church, which is the stability and firmness of the faithful. But such men are rightly said to foam out their own shame, because, like swollen waves, the higher they rise in pride, the more they are confused, dissolving into the lightest foam and perishing.

Source: Commentary on the Catholic Epistles
[AD 735] Bede on Jude 1:13
Wandering stars, for whom the storm of darkness is reserved forever. The wandering stars, which are seven, never rise or set in the same place where they did the day before; but sometimes they descend to the lowest part of the winter zone, sometimes they ascend to the highest part of the summer zone, sometimes they return to the middle line of the equinoctial zone. Thus indeed, thus are the heretics, who promising the light of truth, never persist in the same state of teaching; but now in this way, now in that way, shaping their doctrine, they themselves clearly show how contemptible is the display of light which they promise. And indeed among the planets, that is the wandering stars, the most well-known are the moon, the morning star, which is also the evening star. These are sometimes taken in a good sense, when the sun is the Lord, the moon is the Church, the morning star is John the Baptist, who, by being born, preceded the Lord about to be born in the flesh and by providing testimony to the light. But we also read about the sun in a bad sense, as the Lord says about the seeds sown on rocky ground: And when the sun rose, they were scorched (Matthew 13). Which he himself explains further: When persecution arises because of the word, they quickly fall away (ibid). Therefore, the sun's heat indicates the fervor of persecution. We read about the moon in a bad sense: A fool is changed like the moon (Ecclesiasticus 27). The morning star in a bad sense: How you have fallen from heaven, O morning star (Isaiah 14)? This can be understood not only about the devil’s first fall, but also about his members who fall from the Church through heresy. The evening in a bad sense: You cause darkness to be fall upon the children of earth (Job 38). Because both the Antichrist and his ministers, although they transform themselves as angels of light, do not bear witness to the divine light, like the morning star to the sun; but they rather show the works of darkness to their followers; similar to the star called the evening star, which appearing in the west in the evening, is the precursor of the ensuing night. It says, Wandering stars, for whom the storm of darkness is reserved forever. For rightly they will be sent into the darkness of eternal torment, who were bringing the darkness of errors into the Church of God under the name of light. Deservedly they will be struck by the storm of punishment, who, like sea storms, were disturbing the peace of the faithful.

Source: Commentary on the Catholic Epistles
[AD 215] Clement of Alexandria on Jude 1:14
Enoch also, the seventh from Adam," he says, "prophesied of these." In these words he verities the prophecy.

Source: Fragments of Clement from the Latin Translation of Cassiodorus
[AD 220] Tertullian on Jude 1:14
I am aware that the Scripture of Enoch, which has assigned this order (of action) to angels, is not received by some, because it is not admitted into the Jewish canon either. I suppose they did not think that, having been published before the deluge, it could have safely survived that world-wide calamity, the abolisher of all things. If that is the reason (for rejecting it), let them recall to their memory that Noah, the survivor of the deluge, was the great-grandson of Enoch himself; and he, of course, had heard and remembered, from domestic renown and hereditary tradition, concerning his own great-grandfather's "grace in the sight of God," and concerning all his preachings; since Enoch had given no other charge to Methuselah than that he should hand on the knowledge of them to his posterity. Noah therefore, no doubt, might have succeeded in the trusteeship of (his) preaching; or, had the case been otherwise, he would not have been silent alike concerning the disposition (of things) made by God, his Preserver, and concerning the particular glory of his own house. If (Noah) had not had this (conservative power) by so short a route, there would (still) be this (consideration) to warrant our assertion of (the genuineness of) this Scripture: he could equally have renewed it, under the Spirit's inspiration, after it had been destroyed by the violence of the deluge, as, after the destruction of Jerusalem by the Babylonian storming of it, every document of the Jewish literature is generally agreed to have been restored through Ezra. But since Enoch in the same Scripture has preached likewise concerning the Lord, nothing at all must be rejected by us which pertains to us; and we read that "every Scripture suitable for edification is divinely inspired." By the Jews it may now seem to have been rejected for that (very) reason, just like all the other (portions) nearly which tell of Christ. Nor, of course, is this fact wonderful, that they did not receive some Scriptures which spoke of Him whom even in person, speaking in their presence, they were not to receive. To these considerations is added the fact that Enoch possesses a testimony in the Apostle Jude.

Source: On the Apparel of Women, Chapter 3
[AD 220] Tertullian on Jude 1:14
Since Enoch in the same book tells us of our Lord, we must not reject anything at all which genuinely pertains to us. Do we not read that every word of Scripture useful for edification is divinely inspired? As you very well know, Enoch was later rejected by the Jews for the same reason that prompted them to reject almost everything which prophesied about Christ. It is not at all surprising that they rejected certain Scriptures which spoke of him, considering that they were destined not to receive him when he spoke to them himself. But we have a witness to Enoch in the epistle of Jude the apostle.

Source: ON THE DRESS OF WOMEN 3.3
[AD 220] Tertullian on Jude 1:14
Nor, of course, is this fact wonderful, that they did not receive some Scriptures which spake of Him whom even in person, speaking in their presence, they were not to receive. To these considerations is added the fact that Enoch possesses a testimony in the Apostle Jude.

Source: On the Apparel of Women Book I
[AD 430] Augustine of Hippo on Jude 1:14
Does not the canonical epistle of Jude the apostle openly declare that Enoch spoke as a prophet? It is true that his alleged writings have never been accepted as authoritative, either by Jews or Christians, but that is because their extreme antiquity makes us afraid of handing out as authentic works those which may be forgeries.

Source: City of God 18.38
[AD 735] Bede on Jude 1:14
Prophecies were made about them by the seventh from Adam, Enoch, etc. He does not speak against all men, but against all the impious, leaving none of them unpunished. It is added about them:

Source: Commentary on the Catholic Epistles
[AD 735] Bede on Jude 1:15
And to convict all the impious. He actually states that the seventh from Adam is Enoch, who prophesied these things, to confirm by example what he stated above: Because the impious men who long ago were designated for such judgment had slipped in at his time to subvert the faith of the pious.

Source: Commentary on the Catholic Epistles
[AD 735] Bede on Jude 1:15
And to convict (he says) all the impious of all their deeds of impiety, etc. This sentiment is indeed true, because the Lord, coming in judgment, will convict the impious not only of deeds but also of words, and will judge the wicked; however, it should be known that the book of Enoch, from which this is taken, is classified among the apocryphal Scriptures by the Church, not because the sayings of such a great patriarch can be in any way dismissed or should be considered false, but because the book offered under his name does not seem to have been truly written by him, but published by another person under his title. For if it were truly his, it would not be contrary to sound faith. But now, because it contains many incredible things, among which is the account of the giants not having human fathers but angels, it is clear to the learned that the writings that are tainted with falsehood are not those of a truthful man. Hence, this same Epistle of Jude, because it bears testimony from an apocryphal book, was rejected by many in the early times. However, due to its authority, antiquity, and use, it has merited to be counted among the holy Scriptures, especially because Jude took such testimony from an apocryphal book which is conspicuous for the clear truth of its true light rather than being apocryphal and dubious.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on Jude 1:15
The ungodly differ from sinners in that an ungodly person is someone who has sinned against God, whereas a sinner is someone who departs from the path of righteousness in matters to do with his behavior in this life.

Source: COMMENTARY ON JUDE
[AD 614] Andreas of Caesarea on Jude 1:16
These people have no confidence in their own teaching. For how can it not be dangerous to spread it with such wickedness and blasphemy?

Source: CATENA
[AD 735] Bede on Jude 1:16
These are murmurers, grumblers, etc. The more anyone murmurs and grumbles about the present labors of the Church, the less they have extinguished the desires of the flesh within themselves. But on the contrary, holy Daniel and other men of heavenly desires, as diligently as they only desire the things above, so much more scornfully do they despise all passing things that seem adverse.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on Jude 1:16
Grumblers are people who mutter against others under their breath, whereas malcontents are those who are always looking for ways in which they can attack and disparage everything and everybody.

Source: COMMENTARY ON JUDE
[AD 449] Hilary of Arles on Jude 1:17
Jude does not specify which apostles he is referring to, but many people assume he means Peter, James and John.

Source: INTRODUCTORY COMMENTARY ON JUDE
[AD 990] Oecumenius on Jude 1:17
The predictions of the apostles can be found in 2 Peter and in most of Paul’s letters. From this statement it is clear that Jude was writing toward the end of his life, when his and the other apostles’ ministry was coming to an end.

Source: COMMENTARY ON JUDE
[AD 614] Andreas of Caesarea on Jude 1:18
Jude got this from Peter’s second letter, where he talks about Paul’s writings, for Paul has a lot to say about this.

Source: CATENA
[AD 215] Clement of Alexandria on Jude 1:19
"Those," he says, "separating" the faithful from the unfaithful, be convicted according to their own unbelief. And again those separating from the flesh. He says, "Animal not having the spirit;" that is, the spirit which is by faith, which supervenes through the practice of righteousness.

Source: Fragments of Clement from the Latin Translation of Cassiodorus
[AD 215] Clement of Alexandria on Jude 1:19
These are people who separate believers from one another, under the influence of their own unbelief. They cannot distinguish between holy things on the one hand and dogs on the other.

Source: ADUMBRATIONS
[AD 430] Augustine of Hippo on Jude 1:19
The enemy of unity has no share in God’s love. Those who are outside the church do not have the Holy Spirit, and this verse is written of them.

Source: LETTERS 185.50
[AD 444] Cyril of Alexandria on Jude 1:19
The Nestorians are sensual men, not having the Spirit, because they divide the one Christ and Son and Lord into two sons.… For they pretend to confess one Christ and Son and say that his person is one, but by dividing him into two separate hypostases they completely sweep away the doctrine of the mystery.

Source: LETTERS 50.20
[AD 735] Bede on Jude 1:19
These are they who separate themselves, etc. Therefore, they reprobate themselves by separating from the lot of the righteous, hence they are sensual, that is, following the lusts of their own soul, because they have not merited to possess the Spirit of unity by which the Church is gathered together, by which it is made spiritual. Therefore, they dissolve, because they lack the bond of charity.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on Jude 1:19
Here we see yet another crime which these awful heretics have committed. Not only are they perishing themselves; they have raided the church and taken people away from it, which means that they have taken them outside the faith into their own assemblies, which are dens of thieves. Such people behave as if they were animals, living according to the pattern of the world and the demands of their instincts.

Source: COMMENTARY ON JUDE
[AD 735] Bede on Jude 1:20
But you, beloved, building up yourselves on your most holy faith, etc. We pray in the Holy Spirit when, pierced by divine inspiration, we seek heavenly aid to receive the goods which we cannot possess by ourselves. Therefore, the blessed Jude instructs us to build ourselves up on the foundation of holy faith, to thus join ourselves as living stones to the house of God, which is the Church; he thus commands us to keep ourselves in the love of God, so that we never presume on our own strength, but hope in the aid of divine protection. Let no one according to the dogma of Pelagius declare that he can be saved by himself, but let us all seek the coming of the Holy Spirit into us, by which inspired we may be able to pray more fervently, lest perhaps we be separated from the society of the Holy Church with those who do not have the Spirit and therefore continue to be sensual.

Source: Commentary on the Catholic Epistles
[AD 990] Oecumenius on Jude 1:20
Jude says that his beloved people must continue to build themselves up in their most holy faith, forever reforming themselves according to the Holy Spirit’s guidance; in other words, by building congregations up, by their preaching, in the teaching of the Holy Spirit.

Source: COMMENTARY ON JUDE
[AD 990] Oecumenius on Jude 1:21
Jude tells his people to look after themselves in the mercy which they have received from God in preparation for the last judgment.

Source: COMMENTARY ON JUDE
[AD 215] Clement of Alexandria on Jude 1:22-23
“But some,” he says, “save, plucking them from the fire;” “but of some have compassion in fear,” that is, teach those who fall into the fire to free themselves. “Hating,” he says, “that spotted garment, which is carnal:” that of the soul, namely; the spotted garment is a spirit polluternal lusts.

Source: Fragments of Clement from the Latin Translation of Cassiodorus
[AD 258] Cyprian on Jude 1:22
Since, then, there is much difference between those who have sacrificed, what a want of mercy it is, and how bitter is the hardship, to associate those who have received certificates, with those who have sacrificed, when he by whom the certificate has been received may say, "I had previously read, and had been made aware by the discourse of the bishop, that we must not sacrifice to idols, that the servant of God ought not to worship images; and therefore, in order that I might not do this which was net lawful, when the opportunity of receiving a certificate was offered, which itself also I should not have received, unless the opportunity had been put before me, I either went or charged some other person going to the magistrate, to say that I am a Christian, that I am not allowed to sacrifice, that I cannot come to the devil's altars, and that I pay a price for this purpose, that I may not do what is not lawful for me to do." Now, however, even he who is stained with having received a certificate,-after he has learnt from our admonitions that he ought not even to have done this, and that although his hand is pure, and no contact of deadly food has polluted his lips, yet his conscience is nevertheless polluted, weeps when he hears us, and laments, and is now admonished of the thing wherein he has sinned, and having been deceived, not so much by guilt as by error, bears witness that for another time he is instructed and prepared.

Source: Epistle LI
[AD 614] Andreas of Caesarea on Jude 1:22
Jude is recommending mercy for those who doubt the truth of the words of false teaching. As for other kinds of doubters, James condemns them in his letter.

Source: CATENA
[AD 735] Bede on Jude 1:22-23
And of some have compassion, making a difference: others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh, etc. What he said with fear must be joined to all three things he proposed. Because whoever reproves apostates and shows them as damnable must act in fear, lest perhaps he or his loved ones suffer something similar. And whoever rescues another from the fire of vices by chastising him, must consider himself lest he also be tempted. And whoever shows mercy to a penitent neighbor must also do this carefully, lest perhaps he becomes more severe or more lenient than is just.

Source: Commentary on the Catholic Epistles
[AD 215] Clement of Alexandria on Jude 1:23
The spotted tunic of the soul is a spirit which has been corrupted by worldly lusts.

Source: ADUMBRATIONS
[AD 220] Tertullian on Jude 1:23
What if, even here, you should conceive to reply that communion is indeed denied to sinners, very especially such as had been "polluted by the flesh," but (only) for the present; to be restored, to wit, as the result of penitential suing: in accordance with that clemency of God which prefers a sinner's repentance to his death? -for this fundamental ground of your opinion must be universally attacked.

Source: On Modesty
[AD 614] Andreas of Caesarea on Jude 1:23
If someone can use the word of God to rescue those who have already fallen into the all-embracing fire set alight by the flaming arrows of the devil, he will snatch the most promising ones from the fire. For this person is not called to snatch back those who have been condemned by God.

Source: CATENA
[AD 662] Maximus the Confessor on Jude 1:23
What is meant by “a cloak stained by corrupted flesh”? This is said of those who have a life stained by the lusts of the flesh. We all have clothes which bear the marks of our life, whether we are righteous or not. The person who has a clean cloak is one who leads a pure life, whereas the one who has a soiled one has got mixed up with evil deeds. Or a cloak may be soiled by the flesh if the latter is formed in its conscience by the memory of those evil deeds which spring from the flesh and which still work on the soul. Just as the Spirit can make a cloak for the soul out of the virtues which come from the principle of incorruptibility, so by analogy the flesh can produce an unclean and soiled cloak from the lusts which belong to it.

Source: CATENA
[AD 735] Bede on Jude 1:23
Hating even the garment stained by the flesh. By "garment of the flesh" he means our body. However, we should not hate our body, but we should hate this stained condition in every way, and as much as we can act to make it spotless, so that what is carnal may deserve to become spiritual. Since this is not achieved by our own will, but must be accomplished by the grace of God, it is rightly added:

Source: Commentary on the Catholic Epistles
[AD 215] Clement of Alexandria on Jude 1:24
“Now to Him,” he says, “who is able to keep you without stumbling, and present you faultless before the presence of His glory in joy.” In the presence of His glory: he means in the presence of the angels, to be presented faultless, having become angels. When Daniel speaks of the people and comes into the presence of the Lord, he does not say this, because he saw God: for it is impossible that any one whose heart is not pure should see God; but he says this, that everything that the people did was in the sight of God, and was manifest to Him; that is, that nothing is hid from the Lord.

Source: Fragments of Clement from the Latin Translation of Cassiodorus
[AD 215] Clement of Alexandria on Jude 1:24
Being in the presence of God’s glory does not mean that we shall see him in the physical sense, since that is impossible. Rather it means that everything we do will be seen by him.

Source: ADUMBRATIONS
[AD 430] Augustine of Hippo on Jude 1:24
When Jude says this, does he not show that perseverance in good to the end is a gift of God?

Source: ADMONITION AND GRACE 6.10
[AD 735] Bede on Jude 1:24
To him who is able to keep you from stumbling, etc. It rightly says here that we will be placed in exultation before the presence of God's glory, whom he previously admonished to serve God in fear. For the more fearful we are about our actions in the present, the more we will rejoice about our deserved reward in the future.

Source: Commentary on the Catholic Epistles
[AD 449] Hilary of Arles on Jude 1:25
Praise is given to God alone, for he is the only one who deserves our worship. He is our Savior, because “he has saved his people from their sins.” Glory is ascribed to him because he is the victor in every battle; majesty, because the praise of the heavenly virtues is so great; dominion, because he rules over all he has made; and authority, because he has the power to destroy or to set free everything in creation. He exists from the beginning, in the present and forever.

Source: INTRODUCTORY COMMENTARY ON JUDE
[AD 735] Bede on Jude 1:25
To the only God our Savior through Jesus Christ our Lord be glory and majesty. This clause attributes equal and co-eternal glory and kingdom to both the Father and the Son, before all and through all ages. It also refutes the error of those who believe the Son to be less or posterior to the Father, when it says that glory, majesty, dominion, and power belong to God the Father through Jesus Christ our Lord. And this not from the beginning of any time, but before all ages, and now and for all ages of ages. Amen.

Source: Commentary on the Catholic Epistles