Dr. Thomas Schreiner has written a commentary on Jude in the CSC series. Here were some of his points about those that point to it as affirming 1 Enoch as canonical:

Jude’s citation of 1 Enoch suggests to some that Jude believed 1 Enoch was part of inspired Scripture and an inspired book. 2233 Some church fathers concluded from this that 1 Enoch itself was inspired (Clement of Alexandria, Ecl. 3; Tertullian, Cult. fem. 1: 3), 2234 though this judgment never persuaded the church at large. 2235 Origen seems to have started out with a high view of 1 Enoch, but he expressed more and more reservations about the book as time passed, noting that its inclusion in the canon “was a minority Christian position.” 2236 Some even rejected Jude as canonical because of the citation from 1 Enoch, but Jerome defends Jude as canonical (cf. Jerome, Vir. ill. 4). Jerome compares the citation 1 Enoch to the citation of Greek poets. Athanasius and Augustine rejected 1 Enoch as canonical, although a minority in the history of the church have judged it to be canonical. 2237 Doubts about 1 Enoch were fueled in the church by the recognition that the Jews rejected the book from their authoritative writings. 2238 Some have defended Jude’s citation by saying that Jude cited an oral tradition from the original Enoch and that this tradition found its way into the pseudepigraphical book. 2239 Others have suggested that Jude believed 1 Enoch was canonical and perhaps even superior to the publicly available Scriptures. 2240 Reicke claims that Jude believed 1 Enoch was inspired and even more important than the OT prophets. 2241 The issue is not easy to resolve, but the following observations may be useful. It is difficult, though not impossible, to see how Jude could have been citing an actual oral tradition from the historical Enoch since the book of Enoch was in circulation in Jude’s day and was well known in Jewish circles. Jude derives the citation from the book of 1 Enoch, and the latter is clearly pseudepigraphical.

We would be faced with having to say that Jude knew that this specific quotation from 1 Enoch derived from the historical Enoch. 2242 It is better to conclude that Jude quoted the pseudepigraphical 1 Enoch and that he also believed that the portion he quoted represented God’s truth. Jude’s wording does not demand that he thought we have an authentic oracle from the historical Enoch. We also should not conclude that the entire book is part of the canon of Scripture (rightly Augustine, City of God 15.23). 2243 Jude probably cited a part of 1 Enoch that he considered to be a genuine prophecy. 2244 Perhaps he referred to Enoch because the adversaries treasured the work, and thereby he used their own ammunition against them. 2245 Vögtle suggests that the opponents rejected Christian tradition about Christ’s coming and hence Jude cites the prophecy from Enoch. 2246 Indeed, the content of the prophecy is not remarkable, assuring the readers that the Lord will truly judge the ungodly. 2247

Citing a quotation from another source does not indicate that the entire work is inspired, even if the saying drawn upon is true. For instance, Paul quotes Aratus (Phaenomena 5) in Acts 17: 28, and he does not intend to teach that the entire work was inspired Scripture. Similarly, he quotes Epimenides in Titus 1: 12 without any notion that he accepted the truth of the whole work. Green argues that Jude viewed the text from 1 Enoch as authoritative, observing that Paul speaks of “their very own prophets,” but Jude says Enoch “prophesied” (proephēteusen). 2248 The verb “prophesy” (propheteuō) is used elsewhere to designate canonical Scripture (Matt 15: 7; 1 Pet 1: 10). But the verb also is used to say that a certain utterance or saying is from God. For example, Caiaphas prophesied regarding the fate of Jesus even though he was an unbeliever (John 11: 51). Zechariah prophesied when the Spirit filled him at the Baptist’s birth (Luke 1: 67). Women prophesied when the believing church gathered as well (1 Cor 11: 4– 5; cf. Acts 19: 6; Rev 11: 3). A prophecy may derive from God without drawing the conclusion that the entire book belongs to canonical Scripture. We cannot necessarily draw the conclusion from the words “Enoch prophesied” that the work was considered Scripture. It would have been more telling if Jude had used the phrase “it is written” with reference to 1 Enoch. Jude draws from a part of the work that he considered true. Bauckham rightly says, “It need not imply that he regarded the book as canonical Scripture. At Qumran, for example, the Enoch literature and other apocryphal works were evidently valued without being included in the canon of Scripture.” 2249

The word kai, “also” (omitted by the CSB), could connect to either “prophesied” or “these.” If the latter, Jude says that Enoch prophesied to his own generation and also to those of Jude’s day. More likely, however, the conjunction attaches to the verb, and in that case the CSB’s omission is insignificant exegetically. The term toutois could be rendered “to these,” but the dative probably is a dative of reference, so that it means “with reference to these,” or as the CSB renders it “about these.” 2250

When Jude says that Enoch was “the seventh from Adam,” he counts inclusively, beginning with Adam: Adam, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch. Perhaps the number “seven” also is symbolic, designating completion and perfection. Does this indicate that Jude believed the quotation came from the historical Enoch? 2251 Such a conclusion is possible but seems unlikely. That Enoch was the seventh from Adam is stated explicitly only in the book of 1 Enoch (60: 8; 93: 3; cf. Jub. 7: 39), and perhaps Jude draws on this text. It had to be widely known that the book itself was not written by the historical Enoch. Perhaps Jude designates the book he cites by calling Enoch the seventh from Adam. Or perhaps Jude includes Enoch as the seventh from Adam to remind readers that Enoch lived before the flood in an ungodly society that was being replicated in his own day. 2253 The historical Enoch fascinated Jews during the Second Temple period since he did not die but was translated into God’s presence (Gen 5: 23– 24). Hebrews confirms that Gen 5: 23– 24 was interpreted as saying that Enoch did not die (Heb 11: 5; cf. Sir 44: 16; 49: 14). Jewish writers concluded from this that heavenly secrets were conveyed to Enoch, and it is not surprising that he is an agent of revelation in Jewish literature.

Schreiner, Thomas R.. 1-2 Peter and Jude: The Christian Standard Commentary (Kindle Locations 11706-11771). B&H Publishing Group. Kindle Edition.

Furthermore, Dr. Stephen Boyce has also tackled the issue: