Jude and 2 Peter

The epistles of Jude and 2 Peter are very similar in content and specific wording.

Both Jude and 2 Peter include elements from non-biblical books including 1 Enoch, such as:
1) 2 Peter’s reference to Tartarus,
2) Jude and 2 Peter’s reference to angels being thrown into darkness,
3) 2 Peter’s reference to righteous Lot,
4) Jude’s story about the body of Moses, and
5) Jude’s quotation from 1 Enoch.

2 Peter may have copied directly from Jude because of the following reasons.
1) Jude is shorter and uses less words than 2 Peter. It seems more likely for 2 Peter to expand upon Jude and then add his own additions than for Jude to use 2 Peter to create a shorter text without any major additions of his own.
2) Jude provides a specific non-biblical story that fits the immediate context, but 2 Peter only paraphrases the story with a general, broad statement. It seems more likely for 2 Peter to only paraphrase the non-biblical story from Jude than for Jude to find the exact quote that fits the context and also matches with 2 Peter’s paraphrase.
3) Jude includes a direct, non-biblical quote that fits the immediate context, but 2 Peter does not mention the quote. It seems more likely for 2 Peter to simply avoid the non-biblical quote from Jude than for Jude to insert a quote that fits the immediate context but is not mentioned at all by 2 Peter.

Many Christians within the early Church, as well as Martin Luther, did not believe that Jude and 2 Peter should be included in the Bible.

Similarities and Non-Biblical Elements

Secretly Entering

Jude 4a For there are certain men crept in secretly,

2Pet. 2:1a But there arose false prophets also among the people, as among you also there shall be false teachers, who shall secretly bring in destructive heresies,

Destruction

Jude 4b even they who were of old written of beforehand unto this condemnation,

2Pet. 2:1c bringing upon themselves swift destruction.

Lasciviousness

Jude 4c ungodly men, turning the grace of our Gd into lasciviousness,

2Pet. 2:2 And many will follow their lasciviousness, and because of them the way of truth will be blasphemed.

Denying the Master

Jude 4d and denying our only Master and Lrd, Jsus Chrst.

2Pet. 2:1b denying even the Master that bought them,

Destruction

Jude 5 Now I desire to put you in remembrance, though ye know all things once for all, that the Lrd, having saved a people out of the land of Egypt, afterward destroyed them that believed not.

2Pet. 2:3 And in covetousness shall they with feigned words make merchandise of you: whose sentence now from of old lingereth not, and their destruction slumbereth not.

Angels Sinning

Jude 6a And angels that kept not their own principality, but left their proper habitation,

2Pet. 2:4a For if Gd spared not angels when they sinned,

Tartarus

2 Peter writes that the fallen angels were cast into a supernatural prison called Tartarus. The Bible does not mention such a supernatural prison.

Several non-biblical books including 1 Enoch, as well as Greek mythology, do mention Tartarus.

2Pet. 2:4b but cast them down to Tartarus,

1Enoch 20:1-2 And these are the names of the holy angels who watch. Uriel, one of the holy angels, who is over the world and over Tartarus.

In Greek mythology, Tartarus is the deep abyss that is used as a dungeon of torment and suffering for the wicked and as the prison for the Titans.

According to Greek mythology, Hades is the place of the dead, but Tartarus also has a number of inhabitants.

A place of the dead is mentioned both in the Hebrew Bible as “Sheol” and in the Greek New Testament as “Hades.”

Neither the Hebrew Bible nor the Greek New Testament mention Tartarus or any prison for heavenly beings.

Angels Kept in Darkness

Both Jude and 2 Peter reference a non-biblical story about sinning angels being tied up and cast into darkness until the day of judgment.

The Bible does not mention the story, but the story is included in the book of 1 Enoch.

Jude 6b he hath kept in everlasting bonds under darkness unto the judgment of the great day.

2Pet. 2:4c and committed them to pits of darkness, to be reserved unto judgment;

1Enoch 10:4-6 And again the Lrd said to Raphael: ‘Bind Azazel hand and foot, and cast him into the darkness: and make an opening in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may not see light. And on the day of the great judgement he shall be cast into the fire.

Quotation of 2 Peter Taken Directly From 1 Peter

2Pet. 2:5 and spared not the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood upon the world of the ungodly;

1Pet. 3:20 and spared not the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood upon the world of the ungodly;

Sodom and Gomorrah

Jude 7a Even as Sodom and Gomorrah, and the cities about them, having in like manner with these given themselves over to fornication and gone after strange flesh,

2Pet. 2:6a and turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow,

Made an Example

Jude 7b are set forth as an example,

2Pet. 2:6b having made them an example unto those that should live ungodly;

Punishment of Fire

Jude 7c suffering the punishment of eternal fire.

[2Pet. 2:6a and turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow,]

Book of Wisdom

2 Peter may reference the non-biblical book of Wisdom.

The Bible does not directly say that Lot was righteous or that his soul was tormented by the lawless deeds of Sodom and Gomorrah.

The non-biblical book of Wisdom says that Lot was righteous.

2Pet. 2:7-9 and delivered righteous Lot, sore distressed by the lascivious life of the wicked (for that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their lawless deeds): the Lrd knoweth how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment;

Wis. 10:6-7 Wisdom rescued a righteous man when the ungodly were perishing; he escaped the fire that descended on the Five Cities. Evidence of their wickedness still remains: a continually smoking wasteland, plants bearing fruit that does not ripen, and a pillar of salt standing as a monument to an unbelieving soul.

Defile the Flesh

Jude 8a Yet in like manner these also in their dreamings defile the flesh,

2Pet. 2:10a but chiefly them that walk after the flesh in the lust of defilement,

Despise Dominion

Jude 8b and set at nought dominion,

2Pet. 2:10b and despise dominion.

Rail at Dignities

Jude 8c and rail at dignities.

2Pet. 2:10c Daring, self-willed, they tremble not to rail at dignities:

Body of Moses

Jude cites a non-biblical story regarding the body of Moses.

No Biblical sources say that Michael contended with the devil about the body of Moses.

Jude 9a But Michael the archangel, when contending with the devil he disputed about the body of Moses,

2Pet. 2:11a whereas angels, though greater in might and power,

No Railing Judgment

Jude 9b durst not bring against him a railing judgment, but said, The Lrd rebuke thee.

2Pet. 2:11b bring not a railing judgment against them before the Lrd.

Railing What They Don’t Know

Jude 10a But these rail at whatsoever things they know not:

2Pet. 2:12b railing in matters whereof they are ignorant,

Creatures Without Reason

Jude 10b and what they understand naturally, like the creatures without reason,

2Pet. 2:12a But these, as creatures without reason, born mere animals to be taken and destroyed,

Destroyed

Jude 10c in these things are they destroyed.

2Pet. 2:12c shall in their destroying surely be destroyed,

Balaam for Hire

Jude 11 Woe unto them! for they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in the gainsaying of Korah.

2Pet. 2:15-16 forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the hire of wrong-doing; but he was rebuked for his own transgression: a dumb donkey spake with man’s voice and stayed the madness of the prophet.

Spots

Jude 12a These are they who are spots in your love-feasts

2Pet. 2:13-14a suffering wrong as the hire of wrong-doing; men that count it pleasure to revel in the day-time, spots and blemishes,

When They Feast With You

Jude 12b when they feast with you, shepherds that without fear feed themselves;

2Pet. 2:13-14b revelling in their deceivings while they feast with you; having eyes full of adultery, and that cannot cease from sin; enticing unstedfast souls; having a heart exercised in covetousness; children of cursing;

Without Water

Jude 12b clouds without water,

2Pet. 2:17a These are springs without water,

Driven by Winds

Jude 12b-c clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots;

2Pet. 2:17b and mists driven by a storm;

For Whom the Blackness of Darkness Has Been Reserved

Jude 13 wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness hath been reserved for ever.

2Pet. 2:17b for whom the blackness of darkness hath been reserved.

Quotation of Jude Taken Directly From Non-Biblical Book of 1 Enoch

Jude 14-15 And to these also Enoch, the seventh from Adam, prophesied, saying, Behold, the Lrd came with ten thousands of his holy ones, to execute judgment upon all, and to convict all the ungodly of all their works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against him.

1Enoch 1:9 And behold! He cometh with ten thousands of His holy ones to execute judgement upon all, and to destroy all the ungodly: and to convict all flesh of all the works of their ungodliness which they have ungodly committed, and of all the hard things which ungodly sinners have spoken against Him.

Jude writes that the ancient Enoch prophesied the quote. However, the quote is found in the non-biblical book of 1 Enoch.

Other New Testament quotations of authors of non-biblical books do not assert that those authors were ancient Biblical prophets.

Acts 17:28 For in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring.

Titus 1:12-13 A certain one of them, a prophet of their own, said, “Cretans! Always liars, evil beasts, lazy bellies!” This testimony is true; for which cause convict them sharply, that they may be sound in the faith,

Lusts

Jude 16a These are murmurers, complainers, walking after their lusts

2Pet. 2:18b they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error;

Speaking Great Swelling Words

Jude 16b (and their mouth speaketh great swelling words), showing respect of persons for the sake of advantage.

2Pet. 2:18a For, uttering great swelling words of vanity,

Remember the Words Spoken Before by the Apostles

Jude 17 But ye, beloved, remember ye the words which have been spoken before by the apostles of our Lrd Jsus Chrst;

2Pet. 3:2 that ye should remember the words which were spoken before by the holy prophets, and the commandment of the Lrd and Saviour through your apostles:

In the Last Days Shall Be Mockers

Jude 18a that they said to you, In the last time there shall be mockers,

2Pet. 3:3a knowing this first, that in the last days mockers shall come with mockery,

Walking After Their Own Lusts

Jude 18b walking after their own ungodly lusts.

2Pet. 3:3b walking after their own lusts,

Historical Acceptance

Early Church

Many Christians within the early Church did not believe that Jude and 2 Peter should be included in the Bible.

Irenaeus (lived c. 103-202 AD) cited 21 books of the New Testament a total of approximately 1,000 times. About one third of his citations are made to Paul’s letters. Irenaeus considered all 13 letters belonging to the Pauline corpus to have been written by Paul himself. Irenaeus did not quote from Jude or 2 Peter.

The Syriac Peshitta New Testament (written c. 170 AD) does not include Jude or 2 Peter in the New Testament canon.

The Muratorian Fragment (written c. 170 AD) is a manuscript fragment that contains the oldest known orthodox list of the books of the New Testament. The fragment does not include 2 Peter in the New Testament canon.

3Euseb. 25:1-4 Since we are dealing with this subject it is proper to sum up the writings of the New Testament which have been already mentioned. First then must be put the holy quaternion of the Gospels; following them the Acts of the Apostles. After this must be reckoned the epistles of Paul; next in order the extant former epistle of John, and likewise the epistle of Peter, must be maintained. After them is to be placed, if it really seem proper, the Apocalypse of John, concerning which we shall give the different opinions at the proper time. These then belong among the accepted writings. Among the disputed writings, which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name. Among the rejected writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books.

6Euseb. 25:1-10 When expounding the first Psalm, he [Origen] gives a catalogue of the sacred Scriptures of the Old Testament as follows: “It should be stated that the canonical books, as the Hebrews have handed them down, are twenty-two; corresponding with the number of their letters.” Farther on he says: “The twenty-two books of the Hebrews are the following: That which is called by us Genesis, but by the Hebrews, from the beginning of the book, Bresith, which means, ‘In the beginning’; Exodus, Welesmoth, that is, ‘These are the names’; Leviticus, Wikra, ‘And he called‘; Numbers, Ammesphekodeim; Deuteronomy, Eleaddebareim, ‘These are the words’; Jesus, the son of Nave, Josoue ben Noun; Judges and Ruth, among them in one book, Saphateim; the First and Second of Kings, among them one, Samouel, that is, ‘The called of God’; the Third and Fourth of Kings in one, Wammelch David, that is, ‘The kingdom of David’; of the Chronicles, the First and Second in one, Dabreïamein, that is, ‘Records of days’; Esdras, First and Second in one, Ezra, that is, ‘An assistant’; the book of Psalms, Spharthelleim; the Proverbs of Solomon, Meloth; Ecclesiastes, Koelth; the Song of Songs (not, as some suppose, Songs of Songs), Sir Hassirim; Isaiah, Jessia; Jeremiah, with Lamentations and the epistle in one, Jeremia; Daniel, Daniel; Ezekiel, Jezekiel; Job, Job; Esther, Esther. And besides these there are the Maccabees, which are entitled Sarbeth Sabanaiel. He gives these in the above-mentioned work. In his first book on Matthew’s Gospel, maintaining the Canon of the Church, he testifies that he knows only four Gospels, writing as follows: “Among the four Gospels, which are the only indisputable ones in the Church of God under heaven, I have learned by tradition that the first was written by Matthew, who was once a publican, but afterwards an apostle of Jsus Chrst, and it was prepared for the converts from Judaism, and published in the Hebrew language. The second is by Mark, who composed it according to the instructions of Peter, who in his Catholic epistle acknowledges him as a son, saying, ‘The church that is at Babylon elected together with you, salutes you, and so does Marcus, my son.’ And the third by Luke, the Gospel commended by Paul, and composed for Gentile converts. Last of all that by John.” In the fifth book of his Expositions of John’s Gospel, he speaks thus concerning the epistles of the apostles: “But he who was ‘made sufficient to be a minister of the New Testament, not of the letter, but of the Spirit,’ that is, Paul, who ‘fully preached the Gospel from Jerusalem and round about even to Illyricum,’ did not write to all the churches which he had instructed and to those to which he wrote he sent but few lines. And Peter, on whom the Church of Christ is built, ‘against which the gates of hell shall not prevail,’ has left one acknowledged epistle; perhaps also a second, but this is doubtful. Why need we speak of him who reclined upon the bosom of Jsus, John, who has left us one Gospel, though he confessed that he might write so many that the world could not contain them? And he wrote also the Apocalypse, but was commanded to keep silence and not to write the words of the seven thunders. He [John] has left also an epistle of very few lines; perhaps also a second and third; but not all consider them genuine, and together they do not contain hundred lines.”

6Euseb. 13:6 He [Clement of Alexandria] makes use also in these works of testimonies from the disputed Scriptures, the so-called Wisdom of Solomon, and of Jesus, the son of Sirach, and the Epistle to the Hebrews, and those of Barnabas, and Clement and Jude. 6Euseb. 14:1 To sum up briefly, he [Clement of Alexandria] has given in the Hypotyposes abridged accounts of all canonical Scripture, not omitting the disputed books, — I refer to Jude and the other Catholic epistles, and Barnabas and the so-called Apocalypse of Peter.

3Euseb. 3:1-4 One epistle of Peter, that called the first, is acknowledged as genuine. And this the ancient elders used freely in their own writings as an undisputed work. But we have learned that his extant second Epistle does not belong to the canon; yet, as it has appeared profitable to many, it has been used with the other Scriptures. The so-called Acts of Peter, however, and the Gospel which bears his name, and the Preaching and the Apocalypse, as they are called, we know have not been universally accepted, because no ecclesiastical writer, ancient or modern, has made use of testimonies drawn from them. But in the course of my history I shall be careful to show, in addition to the official succession, what ecclesiastical writers have from time to time made use of any of the disputed works, and what they have said in regard to the canonical and accepted writings, as well as in regard to those which are not of this class. Such are the writings that bear the name of Peter, only one of which I know to be genuine and acknowledged by the ancient elders. Paul’s fourteen epistles are well known and undisputed.

2Euseb. 23:24-25 And Albinus, being persuaded by their representations, wrote in anger to Ananus, threatening him with punishment. And the king, Agrippa, in consequence, deprived him, of the high priesthood, which he had held three months, and appointed Jesus, the son of Damnaeus.” These things are recorded in regard to James, who is said to be the author of the first of the so-called catholic epistles. But it is to be observed that it is disputed; at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is also one of the seven so-called catholic epistles. Nevertheless we know that these also, with the rest, have been read publicly in very many churches.

Jerome, On Illustrious Men 1 He [Peter] wrote two epistles which are called Catholic, the second of which, on account of its difference from the first in style, is considered by many not to be by him. Then too the Gospel according to Mark, who was his disciple and interpreter, is ascribed to him. On the other hand, the books, of which one is entitled his Acts, another his Gospel, a third his Preaching, a fourth his Revelation, a fifth his Judgment are rejected as apocryphal.
Jerome, On Illustrious Men 4 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.

Martin Luther

Martin Luther did not believe that the Jude and 2 Peter should be included in the Bible.

Martin Luther, Preface to the Epistles of James and Jude Concerning the Epistle of St. Jude, no one can deny that it is an extract or copy from St. Peter’s second epistle, so very like it are all the words. He also speaks of the apostles as a disciple coming long after them, and quotes sayings and stories that are found nowhere in the Scriptures. This moved the ancient Fathers to throw this Epistle out of the main body of the Scriptures. Moreover, Jude, the Apostle, did not go to Greek-speaking lands, but to Persia, as it is said, so that he did not write Greek.

Tendency of Early Church to Accept Too Many Books

Many Christians within the early Church accepted books into the Bible that were later rejected by all Christians.

The Muratorian Fragment (written c. 170 AD) is a manuscript fragment that contains the oldest known orthodox list of the books of the New Testament. The fragment included the Apocalypse of Peter and the Book of Wisdom in the New Testament canon.

3Euseb. 3:6 But as the same apostle, in the salutations at the end of the Epistle to the Romans, has made mention among others of Hermas, to whom the book called The Shepherd is ascribed, it should be observed that this too has been disputed by some, and on their account cannot be placed among the acknowledged books; while by others it is considered quite indispensable, especially to those who need instruction in the elements of the faith. Hence, as we know, it has been publicly read in churches, and I have found that some of the most ancient writers used it.

The Codex Sinaiticus (written c. 325 AD) is the oldest complete copy of the New Testament, and it includes the Shepherd of Hermas and the Epistle of Barnabas.

Codex Alexandrinus (written c. 420 AD) is one of the earliest and most complete manuscripts of the Greek Bible, and it includes the two non-biblical books of 1-2 Clement.

Jerome, On Illustrious Men 6 Barnabas the Cyprian, also called Joseph the Levite, ordained apostle to the Gentiles with Paul, wrote one Epistle, valuable for the edification of the church, which is reckoned among the apocryphal writings.