This is from The General Epistle of Jude Commentary by A. R. Faussett
As to the book of Enoch, if quoted by Jude, his quotation of a passage from it gives an inspired sanction only to the truth of that passage, not to the whole book; just as Paul, by inspiration, sanctions particular sentiments from Aratus, Epimenides, and Menander, but not all their writings. I think, rather as there is some slight variation between Jude’s statement and that of the book of Enoch, that Jude, though probably not ignorant of the book of Enoch, stamps with inspired sanction the current tradition of the Jews as to Enoch’s prophecies; just as Paul mentions the names of the Egyptian magicians, “Jannes and Jambres” (2Ti_3:8), not mentioned in the Old Testament. At all events, the prophecy ascribed to Enoch by Jude was really his, being sanctioned as such by this inspired writer. So also the narration as to the archangel Michael’s dispute with Satan concerning the body of Moses, is by Jude’s inspired authority (Jud_1:9) declared true. The book of Enoch is quoted by Justin Martyr, Irenaeus, Clement of Alexandria, etc. Bruce, the Abyssinian traveler, brought home three copies of it in Ethiopic, from Alexandria, of which Archbishop Lawrence, in 1821, gave an English translation. The Ethiopic was a version from the Greek, and the Greek doubtless a version from the Hebrew, as the names of the angels in it show. The Apostolic Constitutions, Origen [Against Celsus], Jerome, and Augustine, pronounce it not canonical. Yet it is in the main edifying, vindicating God’s government of the world, natural and spiritual, and contradicting none of the Scripture statements. The name Jesus never occurs, though “Son of man,” so often given to Messiah in the Gospels, is frequent, and terms are used expressive of His dignity, character, and acts, exceeding the views of Messiah in any other Jewish book. The writer seems to have been a Jew who had become thoroughly imbued with the sacred writings of Daniel. And, though many coincidences occur between its sentiments and the New Testament, the Messianic portions are not distinct enough to prove that the writer knew the New Testament. Rather, he seems to have immediately preceded Christ’s coming, about the time of Herod the Great, and so gives us a most interesting view of believing Jews’ opinions before the advent of our Lord. The Trinity is recognized (Enoch 60:13, 14). Messiah is “the elect One” existing from eternity (Enoch 48:2, 3, 5); “All kings shall fall down before Him, and worship and fix their hopes on this Son of man” (Enoch 61:10-13). He is the object of worship (Enoch 48:3, 4); He is the supreme Judge (Enoch 60:10, 11; 68:38, 39). There shall be a future state of retribution (Enoch 93:8, 9; 94:2, 4; 95; 96; 99; 103); The eternity of future punishment (Enoch 103:5). Volkmar, in Alford, thinks the book was written at the time of the sedition of Barchochebas (a.d. 132), by a follower of Rabbi Akiba, the upholder of that impostor. This would make the book Antichristian in its origin. If this date be correct, doubtless it copied some things from Jude, giving them the Jewish, not the Christian, coloring.