Jude Commentaries & Sermons


"Certain persons have crept in unnoticed,
those who were long beforehand marked out for this condemnation,
ungodly persons who turn the grace of our God into licentiousness and
deny our only Master and Lord, Jesus Christ.
(Jude 1:4)


Click chart to enlarge
Chart from recommended resource Jensen's Survey of the NT - used by permission
Another Summary Chart - Charles Swindoll

Jude Resources
Commentaries, Sermons, Illustrations, Devotionals

JUDE:
CONTEND EARNESTLY FOR THE FAITH
KEEP YOURSELF IN THE LOVE OF GOD

Jude 1:1-4

Jude 1:5-16

Jude 1:17-23

Jude 1:24-25

Salutation &
Purpose

Exposure
of False Teachers

Jude 1:17-23

Jude 1:24-25

Contend for
The Faith

Their Doom (Jude 1:5-7)
Their Denunciation (Jude 1:8-10)
Their Description (Jude 1:11-16)

Believer's
Defense Against
False Teachers

Doxology

Exhortation

Warning

Exhortation

Benediction

Date: A.D. 70-80


OVERVIEWS AND INTRODUCTIONS:


DICTIONARY ARTICLES:


Key Verses: Jude 1:4, Jude 1:20, Jude 1:24, 25


Key Words -- See importance of key words - learn how to mark key words and the associated discipline of how to interrogate them with 5W/H questions. Practice "interrogating" key words as well as term of conclusion (therefore), term of explanation (for), terms of purpose or result (so that, in order that, that, as a result), terms of contrast (but, yet), expressions of time (including thenuntil, after) and terms of comparison (like, as). You will be amazed at how your Teacher, the Holy Spirit, will illuminate your understanding, a spiritual blessing that will grow the more you practice! Be diligent! Consider the "5P's" - Pause to Ponder the Passage then Practice it in the Power of the Spirit. See also inductive Bible study  - observation (Observe With a Purpose), Interpretation (Keep Context KingRead LiterallyCompare Scripture with ScriptureConsult Conservative Commentaries), and then be a doer of the Word with Application. Do not overlook "doing the word" for if you do you are deluding yourself, and are just a "smarter sinner," but not more like the Savior! As Jesus said "blessed are those who hear the word of God, and observe it." (Lk 11:28+, cf James 1:22+), 

  • Lord (Jude 1:4, 5, 9, 14, 17, 21, 25)
  • Faith (Jude 1:3, 20)
  • Keep/Kept (Jude 1:1, 6, 21, 24),
  • Ungodly (Jude 1:4, 15, 18),
  • Beloved (Jude 1:1, 3, 17, 20),
  • Judgment (Jude 1:6, 9, 15),
  • Remember (Jude 1:17),
  • Angel/Archangel (Jude 1:6, 8, 9),
  • Holy Spirit (Jude 1:19, 20).
  • See discussion of key words, a vital component of inductive Bible study.

OUTLINE OF
EPISTLE OF JUDE

The following outline is adapted from J Sidlow Baxter's Outline entitled "Contend for the Faith"

GREETING, Jude 1:1,2.

WHY CONTEND - APOSTATE TEACHERS (Jude 1:3-16).

  • Their subtle perversions: Two basic denials (Jude 1:3-4).
  • Their certain doom: Three historic examples (Jude 1:5-7).
  • Their impious ways: Three historic examples (Jude 1:8-11).
  • Their utter falsity: six awful metaphors (Jude 1:12-13).
  • Enoch's prophecy: Coming destruction (Jude 1:14-16).

HOW TO CONTEND - OUR RESOURCES (Jude 1:17-23).

  • Realize that the apostasy has been foretold (Jude 1:17-19).
  • "Build," "pray in the Spirit," "keep," "look" (Jude 1:20,21).
  • Show compassion towards certain who contend (Jude 1:22).
  • Others seek urgently to rescue: but keep pure (Jude 1:23).
  • Jude's doxology: Coming consummation. (Jude 1:24, 25)

In all contending for the faith we must "keep ourselves in the love of God," the counterpart of which is that the love of God must be in us. We must love, even while we contend against the errors of apostatisers. We must love their souls even while we oppose their words and deplore their ways. Sometimes it is delicately difficult to keep these separate, but the love of Christ in our hearts will put wisdom on our lips....There are some who "contend" against us. Endless counter-contention with them is useless. But there are others who need "snatching out of the fire"; they have been deceived, and in one sense or another, i.e. by bewilderment, remorse, doubt or danger, are in the fire. And there an still others on whom we are to "have mercy with fear," i.e. being cautious lest in seeking to bring them back we should defile our own garments. (J Sidlow Baxter's Explore the Book - recommended resource)


Another Outline

  • Jude 1:1-4 Greeting and Purpose
  • Jude 1:5-16 False Teachers Exposed
  • Jude 1:17-23 Warnings and Commands to Believers
  • Jude 1:24-25 Benediction

INTRODUCTION AND OUTLINE - C H Ryrie  (Ryrie Study Bible)

Authorship Jude identifies himself as the brother of James (Jude 1:1), the leader of the Jerusalem church (Acts 15), and the half brother of the Lord Jesus. Jude is listed among Christ's half brothers in Matthew 13:55 and Mark 6:3. Although, by his own statement, he intended to write a treatise on salvation, pressing circumstances required him to deal instead with the false teachers (Jude 1:3).

Purpose This letter was written to defend the apostolic faith against false teachings that were arising in the churches. Alarming advances were being made by an incipient form of Gnosticism--not ascetic, like that attacked by Paul in Colossians, but antinomian. The Gnostics viewed everything material as evil and everything spiritual as good. They therefore cultivated their "spiritual" lives and allowed their flesh to do anything it liked, with the result that they were guilty of all kinds of lawlessness. (See "Gnosticism" in the Introduction to 1 John, 1 John 1:1 book note.)

Extrabiblical Quotations In Jude 1:14 and Jude 1:15, Jude quotes the pseudepigraphal apocalypse of 1 Enoch and in Jude 1:9 alludes to a reference in another pseudepigraphal book, The Assumption of Moses. This does not mean that he considered these books to be inspired as the canonical Scriptures were. Paul quoted from heathen poets without implying their inspiration (Acts 17:28; 1 Cor. 15:33; Titus 1:12).

Readership The readers are not identified, but we know that they were beset by false teachers who were immoral, covetous, proud, and divisive.

Contents Condemning the heretics in no uncertain terms, Jude exhorts his readers to "contend earnestly for the faith" (Jude 1:3).

OUTLINE OF JUDE

I. The Salutation and Purpose, Jude 1:1-4

II. Exposure of the False Teachers, Jude 1:5-16

A. Their Doom, Jude 1:5-7

B. Their Denunciation, Jude 1:8-10

C. Their Description, Jude 1:11-16

III. Exhortations to Believers, Jude 1:17-23

IV. The Benediction, Jude 1:24-25


Henrietta Mears - UNDERSTANDING JUDE

AUTHOR: Jude 1 identifies the author of the book of Jude as Jude, a brother of James. This likely refers to Jesus’ half-brother Jude, since Jesus also had a half-brother named James (see Matthew 13:55).

DATE: The book is closely related to the book of 2 Peter. The date of authorship for Jude depends on whether Jude used content from 2 Peter, or Peter used content from Jude when writing 2 Peter. The book of Jude was written somewhere between AD 60 and 80.

PURPOSE AND SUMMARY: Jude warns his readers against the dangers of falling away from the faith, and he points to the faithlessness of the Israelites in the wilderness as a reminder of how the Lord destroyed those who did not believe and obey Him. Surrounded as his readers were by moral corruption and evil influences, the author urges them to “contend for the faith” (Jude 3), and in a closing benediction he commends them to the One “that is able to keep you from falling” (Jude 24). Both the similarity of this letter to 2 Peter and the use of non-biblical Jewish religious literature have shown much about the Jewish character of the Early Church messianic leaders (see Jude 9, 14–15).

Jude was a brother of the Lord. He knew Peter. They walked with the master and no doubt talked together after His departure. They evidently thought much alike about the great issues of the day. Second Peter and Jude are very similar in thought and language. Both men were dealing with the dangers confronting the doctrines of the Church.
No doubt certain persons who denied “the only Lord God, and our Lord Jesus Christ” had joined the church (Jude 4). They were not outside but inside the church and evidently had crept in unbeknownst to the true believers.

Alas! What church is without them today? They are with us but not of us. Christ will judge these evil people as He did the fallen angels.
These intruders had begun to teach untruths in the Church. A leaven of evil was at work among the believers:

  1. “Ungodly men”—worldly (Jude 4)
  2. “Turning the grace of our God into lasciviousness”—carnal (Jude 4)
  3. “Denying the only Lord God, and our Lord Jesus Christ”—skeptical (Jude 4)
  4. “Despise dominion, and speak evil of dignities”—lawless (Jude 8)
  5. “Murmurers [and] complainers”—critical (Jude 16)
  6. “Their mouth speaketh great swelling words, having men’s persons in admiration because of advantage”—flattering (Jude 16)
  7.  “Sensual, having not the Spirit”—immoral (Jude 19)

In contrast to these evil fellows, we find the true followers of the faith, lifting high the cross of Christ (see Jude 20–23). They were building on the foundation of Christ:

  1. “Praying in the Holy Ghost” (Jude 20)
  2. Keeping “in the love of God” (Jude 21)
  3. Waiting for God’s mercy (Jude 21)
  4. Winning souls for Christ (Jude 22–23)
  5. Resting on God’s keeping power (Jude 24)

Thank God for this noble army of faithful ones! Of these, God says that their reward will be that He will “keep you from falling, and … present you faultless before the presence of his glory with exceeding joy” (Jude 24). (What the Bible is All About - Wonderfully insightful resource from one of the twentieth century's greatest Bible teachers.)


Sidlow Baxter -  The writer of this short but intense letter calls himself a "bondservant of Jesus Christ, and brother of James." By common consent, the James here referred to is the James who wrote the Epistle of James. If our brief enquiry into the identity of that James be sound (see our addendum to that epistle), then both he and Jude were sons of Alpohaeus and Mary, and were the cousins of our dear Lord. Jude's being so closely related to our Saviour after the flesh lends lustre to his designation of himself as the "bond-servant of Jesus Christ." Our Lord's human kinsmen recognised His Divine nature and glory, though some of them had disbelieved at first, and were now His adoring servants. As to the genuineness of this powerful fragment, we quote the late principal Salmond: "No doubt appears to have been entertained by the early church as to the genuineness of the epistle. Opinions might waver for a time as to the position assignable to it in the church, and as to the particular Jude who wrote it. But there was no dispute about its being the work of a Jude, the genuine work of the man from whom it professed to proceed. Even in later times few have been found to pronounce it fictitious or spurious. It is true that some recent critics have attempted to make it out to be a product of the post-apostolic age, and that several scholars of considerable authority have regarded it as a protest against the Gnosticism of the second century. But its direct and unaffected style, the witness which it bears to the life of the church, the type of doctrine which it exhibits, and, above all, the improbability that any forger would have selected a name comparatively so obscure as that of Jude under which to shelter himself, or indeed would have thought of constructing an epistle of this kind at all, have won for it general acceptance as genuine. 'Whatever may be our opinion as to Second Peter", it is justly remarked by Dr. Plummer, 'sober criticism requires us to believe that Jude was written by the. man whose name it bears. To suppose that Jude is an assumed name is gratuitous.'"

Contents and Analysis 

This little epistle of Jude was written under special constraint, as the writer himself tells us in Jude 1:3 (see R.V.). The constraint arose from a disturbing consideration of the apostasy which was blighting Christian assemblies through the subversive teachings of false brethren. It speaks with special force to our own times. There is a Clear orderliness of thought running through it. Its central idea is that of contending for the faith, in accord with verse 3, which gives the key. The first sixteen verses tell us why to contend, i.e. because of apostate teachers. The remaining verses tell how to contend, showing our true resources.

First, then, in Jude 1:3 and 4 we find that the subtle perverters were culpable of two basic denials: (1) denying grace by "turning" it into lasciviousness; (2) "denying our only Master and Lord, Jesus Christ."
Next, in Jude 1:5-7 we find their certain doom foretold and illustrated by three historic examples of a like Divine vengeance on such, i.e. Egypt, angels, Sodom.

Next, in Jude 1:8-11 Jude describes in scathing terms the character and conduct of these false teachers whom he combats, comparing them with three. historic figures infamous for their impiousness, i.e. Cain, Balaam, Korah.

Next, in Jude 1:12-16 he exposes their utter falsity, dragging away all their deceiving draperies, in six awful metaphors, i.e. (1) "hidden rocks"; (2) exploiting "shepherds"; (3) "clouds without water"; (4) "trees without fruit"; (5) "wild waves of the sea"; (6) "wandering stars." Then this section ends with the Enoch prophecy of coming destruction upon all such.

The remaining verses of the letter, which show us how to contend for the faith, break up equally clearly. First, we are to realize that such apostasy has been foretold (Jude 1:17-19). Second, there is to be a "building up of yourselves on your most holy faith, praying in the Holy Spirit" so as to "keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ" (Jude 1:20,21). Third, we are to "show compassion" to certain who "doubt" or, more literally, "contend" (Jude 1:22). Fourth, we are urgently to seek the rescue of others, but to keep our separation and purity in doing so, "hating even the garment spotted by the flesh" (Jude 1:23).

The little epistle then ends with a prophetic doxology envisaging an ultimate heavenly consummation (Jude 1:24,25). The following framed analysis will put it all in one convenient view.

Jude's doxology: Coming consummation.

Perhaps the language of this short but sharply severe epistle may seem too scalding to some readers. We ourselves have been tempted at times to think so. But when one honestly, realistically reflects on the life-and-death issues involved, on the awful majesty and marvellous grace of God, on the costliness and preciousness of the salvation purchased on Calvary, on the measureless sin of knowingly distorting grace, dishonouring Christ, deceiving souls, and thus "doing despite" to the Holy Spirit - NO, it is not Jude who is too severe bur our own perception which is blurred. Of course, in all contending for the faith we must "keep ourselves in the love of God," the counterpart of which is that the love of God must be in us. We must love, even while we contend against the errors of apostatisers. We must love their souls even while we oppose their words and deplore their ways. Sometimes it is delicately difficult to keep these separate, but the love of Christ in car hearts will put wisdom in our lips. Also, we must make a distinction between different kinds of errorists, as Jude 22 and Jude 23 tell us. Read those verses in the Revised Version. Even in the Revised Version the word "doubt" in Jude 22 should be "contend." There are some who "contend" against us. Endless counter-contention with them is useless. But there are others who need "snatching out of the fire"; they have been deceived, and in one sense or another, i.e. by bewilderment, remorse, doubt, or danger, are in the fire. And there an still others on whom we are to "have mercy with fear," i.e. being cautious lest in seeking to bring them back we should defile our own garments. Yes, we must make distinction. Let this letter of Jude's show us that there is urgent need for contending to preserve the purity of the true Gospel; but let it show us at the same time that in such contending, more than in anything else, we need the love of Christ in our hearts, and the wisdom of the Spirit in our minds.

The closing doxology - one of the sublimest in the New Testament - begins : "Now unto Him..."; but in the Greek the ("Now" is really "But", marking a contrast with what has just preceded, i.e. the "garment spotted by the flesh." Over against that metaphor of defilement comes this:

"But unto Him, who is able to guard you from stumbling, and to set you WITHOUT BLEMISH before the presence of His glory, in exceeding joy; to the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion and power, before all time, and now, and unto all the ages. (Explore the Book - recommended resource)


THE FOLLOWING GREEK WORDS ARE FOUND ONLY IN THE EPISTLE OF JUDE

  1. "earnestly contend" (epagonizomai) Jude 1:3
  2. "crept in unawares" (pareisduno) Jude 1:4
  3. "giving themselves over to fornication" (ekporneuo) Jude 1:7
  4. "example" (deigma) Jude 1:7
  5. "suffering" (hupechō)Jude 1:7
  6. "naturally" (phusikōs) Jude 1:10
  7. "feasts of charity" (agapē) Jude 1:12 (plural here only)
  8. "whose fruit withereth" (phthinopōrinos) Jude 1:12
  9. "foaming out" (epaphrizō) Jude 1:13
  10. "wandering" (planētēs) Jude 1:13
  11. "murmurers" (goggustes) Jude 1:16
  12. "complainers" (mempsimoiros) Jude 1:16
  13. "who separate themselves" (apodiorizō) Jude 1:19
  14. "falling" (aptaistos) Jude 1:24

THE FOLLOWING GREEK WORDS ARE FOUND ONLY IN THE EPISTLE OF JUDE AND 2 PETER

  1. "dignities" (doxa) Jude 1:8; 2 Pet 2:10 (plural)
  2. "feasting together" (suneuōcheomai) Jude 1:12; 2 Pet 2:13
  3. "ungodly deeds" (asebeō) Jude 1:15; 2 Pet 2:6
  4. "mockers" (empaiktes) Jude 1:18; 2 Pet 3:3

THERE ARE 12 SETS OF WORDS AND/OR PHRASES THAT OCCUR IN TRIPLET IN JUDE - from A. McShane (What the Bible Teaches)

  1. Threefold description of the readers:beloved kept called
  2. Threefold greeting: mercy, peace, love
  3. Three examples of judgment: Israel in the wilderness, angels, Sodom and Gomorrah
  4. Three examples of error: Cain, Balaam, Core
  5. Threefold description of apostates: ungodly, turning grace into lasciviousness, denying the Lord
  6. Three activities of the apostates: defile the flesh, despise dominion, blaspheme dignities
  7. Three figures of the apostates: sunken rocks, shepherds, clouds
  8. Three more figures of them: trees, waves, stars
  9. Three persons of the Godhead: Spirit (v. 20), God, Christ (v. 21)
  10. Three classes to be considered: those in dispute, those in danger, those in defilement
  11. Three stages of time: before all time, now, forever
  12. Three spiritual exercises: building, praying, looking

Jude: Precept Upon Precept
Precept Ministries International Inductive Bible Study

Lesson 1 of 5 can be downloaded as Pdf (Click here)

JUDE COMMENTARY
Verse by Verse

Compiled by BRUCE HURT, MD Includes Many Greek Word Studies

HENRY ALFORD
The New Testament for English Readers
Jude Commentary

James Rosscup writes that Alford's series on the New Testament "contains much that is valuable in the Greek New Testament...though all of the Greek New Testament words have been changed to English throughout." (Commentaries for Biblical Expositors: An Annotated Bibliography of Selected Works)

Charles Haddon Spurgeon (see his comments in following entry on Alford).

Editorial Note: If you are not proficient in Greek, you will find this work considerably more useful than the following work by Alford, because in this volume he translates the Greek and Latin into English. While the "The Greek New Testament" (see next entry below) is longer (e.g., English version of 1John = 66 pages compared to Greek version = 94 pages in part because the latter includes comments of more technical nature), the substance of the commentary is otherwise similar to that found in the "NT for English Readers".

HENRY ALFORD
The Greek Testament
Jude Commentary

Charles Haddon Spurgeon writes that this text "is an invaluable aid to the critical study of the text of the New Testament. You will find in it the ripened results of a matured scholarship, the harvesting of a judgment, generally highly impartial, always worthy of respect, which has gleaned from the most important fields of Biblical research, both modern and ancient, at home and abroad. You will not look here for any spirituality of thought or tenderness of feeling; you will find the learned Dean does not forget to do full justice to his own views, and is quite able to express himself vigorously against his opponents; but for what it professes to be, it is an exceedingly able and successful work. The later issues are by far the most desirable, as the author has considerably revised the work in the fourth edition. What I have said of his Greek Testament applies equally to Alford’s New Testament for English Readers,* which is also a standard work." (Spurgeon, C. H. Lectures to my Students, Vol. 4: Commenting and Commentaries; Lectures Addressed to the students of the Pastors' College, Metropolitan Tabernacle)

PAUL APPLE
COMMENTARY
EPISTLE OF JUDE

BACKGROUND

Piper: Contend For the Faith -- So God's way as we see it in Jude is to give his people confidence that their faith will be victorious in the end (in verses 1 and 24) and then to send them out to fight for it.

  1. There is a faith once for all delivered to the saints.
  2. This faith is worth contending for.
  3. This faith is repeatedly threatened from within the church.
  4. Every genuine believer should contend for the faith.

Pounds:

PURPOSE: Jude starts out with the intention of writing a treatise on salvation, but the pressing circumstances in the church required him to write a warning against false teachers and a plea that his readers contend earnestly for their faith. Both Jude and Peter were alarmed at the inroads which false teachers were making. Jude urges the Christians to "contend earnestly for the faith which was once for all delivered to the saints" (Jude 3). The heresy seems to have been an incipient form of Gnosticism, not the ascetic variety, but antinomian. This heresy allowed the flesh to run wild. They said, "Do anything you want to do; if it feels good go ahead as long as it doesn't hurt you or the other person. It was a very serious situation in the early church."

Wiersbe:

It bears repeating that an apostate is not a true believer who has abandoned his salvation. He is a person who has professed to accept the truth and trust the Savior, and then turns from “the faith which was once delivered unto the saints.” (Jude 3)

Legge: The Acts of the Apostates

It is a frightening thing, when we think that this little book is so neglected within the church of Jesus Christ today. Indeed, this little book - perhaps you could use as strong a word to say – is hated by many. What is it? It is a call to arms! As you read the book, and read the language, the language is strong, it is harsh, it is scalding, it is severe - and perhaps that's why it's not popular because, in the politically correct age in which we live, strong language is not palatable. People don't like it, people don't like straight talking - we live in the age of 'spin' and 'spin doctors', moulding and being 'economic' with the truth. Something that is black-and-white, something that is absolute, something that is strong and harsh and scalding and severe is not popular! And in a 'mamby-pamby' church of Jesus Christ today, a cry for militant Christianity that we find within this book is not popular! . . . That's the first thing: lack of serious theology. Secondly: the condition of the local church. Thirdly: a lack of general vigilance at the rise and the spread of apostasy. Now even to mention that word today sends the little hairs up our neck - isn't that right? Because we live in a tolerant age, we live in an age that does not use harsh words - except for those in Christ of course. Apostasy is a word that has been misused, misrepresented but a word, perhaps today more than ever, that is not used at all!

Here are some of Apple's "Quotes for Reflection" based on the study of Jude 1:1-4 (Similar devotional thoughts follow the other sections). 

Piper: For us one of the most important phrases in verse 3 is "once for all". Here we are 2000 years after the faith was first delivered to the church, and we are surrounded with hundreds of people and sects and cults who claim to have a new word of revelation that now completes God's word to mankind. Mohammed offered his Koran. Joseph Smith his Book of Mormon. Sun Moon his Divine Principle. And you meet people every day who consider every contemporary intellectual trend as a suitable replacement for the Bible.

Piper: In his last message to the pastors of the church of Ephesus in Acts 20 Paul warned them that after his departure "fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise menspeaking perverse things, to draw away the disciples after them" (vv. 29-30). The wolves who pervert the faith are professing Christians. They are pastors and church leaders and seminary teachers and missionaries.

Stedman:

There are some striking things about that instruction. That says first, that our faith is not something that anybody has manufactured; it was delivered to us. It is not fabricated, or worked up by a collection of individuals. It is one body of facts that is consistently delivered by authoritative persons, the apostles. It has come to us through them. Furthermore, Jude says that it was once for all delivered. It was only given at one time in the history of the world. It does not need any additions. . . Now some think that contending for the faith means to roll the Bible up into a bludgeon with which to beat people over the head. Such people feel that they need to be very contentious in contending for the faith. But this is not what Jude has in mind at all. He is simply talking about the need for proclaiming the truth. As Charles Spurgeon used to put it: "The truth is like a lion. Whoever heard of defending a lion? Just turn it loose and it will defend itself." This is the way the word of God is. If we begin to proclaim it, it will defend itself.

Wiersbe:

Jude did not write that these men were ordained to become apostates, as though God were responsible for their sin. They became apostates because they willfully turned away from the truth. But God did ordain that such people would be judged and condemned. . . The church is always one generation short of extinction. If our generation fails to guard the truth and entrust it to our children, then that will be the end! When you think of the saints and martyrs who suffered and died so that we might have God’s truth, it makes you want to take your place in God’s army and be faithful unto death.

Kelly:

all three [mercy, peace, love] surely denote coordinate aspects of God’s grace. As often in the NT (e.g. Rom. xv. 9; Tit. Iii. 5), mercy refers primarily to God’s saving action in Christ; as in 21, it probably carries eschatological overtones also, hinting that He will be merciful at the judgment. For Christians peace, too stands not so much for the interior tranquility of believers as for their reconciliation with God, which Christ has brought about by His death and resurrection, and their resulting preservation at the final denouement. Similarly love in such a context as this is primarily “the love of God in Christ Jesus our Lord” (Rom. viii. 39; cf. v. 8); it is this love which makes men children of God (1 Jn. Iii. 1), and in so far as it is multiplied to them they abide in it, and their joy becomes full (Jn. Xv. 11)

For more click Jude Commentary

WILLIAM BARCLAY
Commentary on Jude
Daily Study Bible

D Edmond Hiebert - Prints the author's own translation. A series of popular studies whose strong point is word study. Contains good illustrative material. Part of the author's interpretation follows a liberal position. Barclay holds that Christ's descent into Hades gave those who there heard Him a second chance.

Comment: I appreciate Barclay's unique insights on Greek words, but clearly his teaching about a "second chance" is NOT sound doctrine! Be an Acts 17:11 Berean with Barclay. See discussion of his orthodoxy especially the article "The Enigmatic William Barclay".

JAMES BARKER
Commentary on Jude
Lessons on Jude

ALBERT BARNES
Notes on the New Testament
The Book of Jude

James Rosscup writes that Barnes "includes 16 volumes on the Old Testament, 11 on the New Testament. The New Testament part of this old work was first published in 1832–1851. Various authors contributed. It is evangelical and amillennial...Often the explanations of verses are very worthwhile." (Commentaries for Biblical Expositors: An Annotated Bibliography of Selected Works)

C H Spurgeon "Albert Barnes is a learned and able divine, but his productions are unequal in value, the gospels are of comparatively little worth, but his other comments are extremely useful for Sunday-school teachers and persons with a narrow range of reading, endowed with enough good sense to discriminate between good and evil....Placed by the side of the great masters, Barnes is a lesser light, but taking his work for what it is and professes to be, no minister can afford to be without it, and this is no small praise for works which were only intended for Sunday-school teachers." (Spurgeon, C. H. Lectures to my Students, Vol. 4: Commenting and Commentaries; Lectures Addressed to the students of the Pastors' College, Metropolitan Tabernacle)

ROGER BARRIER
Sermons on Jude
Acts of the Apostates

BRIAN BELL
SERMONS
Epistle of Jude

CHRIS BENFIELD
SERMONS ON
Epistle of Jude

Nice alliterative outlines in his sermons.

1. Jude - Series Introduction
2. Jude 1-2 - A Servant of Christ
3. Jude 3-4 - Contending for the Faith
4. Jude 5-8 - A Sober Reminder
5. Jude 9-11 - The Danger of Apostates
6. Jude 12-13 - The Description of Apostates
7. Jude 14-16 - The Appointment of Apostates
8. Jude 17-19 - Guarding Against Heresy
9. Jude 20-21 - Preserving our Heritage
10. Jude 22-25 - The Challenge to Continue

JOHANN A BENGEL
Commentary on Jude
Gnomon of the New Testament

Note: If not proficient in Greek, see related Critical English Testament below.

James Rosscup writes "This work (Gnomon), originally issued in 1742, has considerable comment on the Greek, flavoring the effort with judicious details about the spiritual life. It has much that helps, but has been surpassed by many other commentaries since its day." (Commentaries for Biblical Expositors: An Annotated Bibliography of Selected Works)

JOHANN BENGEL
The Critical English Testament
Commentary on Jude

Represents Combination of Bengel's Gnomon (above) and Comments by more modern expositors (in brackets) to make this more usable for those who do not read Greek.

Spurgeon comments on the goal to make Bengel's Gnomon (listed above) more accessible -- "Such is the professed aim of this commentary, and the compilers have very fairly carried out their intentions. The whole of Bengel’s Gnomon is bodily transferred into the work, and as 120 years have elapsed since the first issue of that book, it may be supposed that much has since been added to the wealth of Scripture exposition; the substance of this has been incorporated in brackets, so as to bring it down to the present advanced state of knowledge. We strongly advise the purchase of this book, as it...will well repay an attentive perusal. Tischendorf and Alford have contributed largely...to make this one of the most lucid and concise commentaries on the text and teachings of the New Testament" (Spurgeon, C. H. Lectures to my Students, Vol. 4: Commenting and Commentaries; Lectures Addressed to the students of the Pastors' College, Metropolitan Tabernacle)

CHARLES BIGG
International Critical Commentary on Jude
A Critical and Exegetical Commentary
1901

James Rosscup - "As other ICC works, it deals with details of philology, grammar and possible views on problems." (Commentaries for Biblical Expositors: An Annotated Bibliography of Selected Works)

  • Jude 1:1-2 Commentary
  • Jude 1:3 Commentary
  • Jude 1:4 Commentary
  • Jude 1:5 Commentary
  • Jude 1:6 Commentary
  • Jude 1:7 Commentary
  • Jude 1:8-9 Commentary
  • Jude 1:10-11 Commentary
  • Jude 1:12 Commentary
  • Jude 1:13 Commentary
  • Jude 1:4, 16 Commentary
  • Jude 1:17-18 Commentary
  • Jude 1:19 Commentary
  • Jude 1:20 Commentary
  • Jude 1:21-23 Commentary
  • Jude 1:24-25 Commentary

BIBLE.ORG RESOURCES

Resources that Reference Jude

BIBLICAL ILLUSTRATOR
Commentary on Jude
Joseph Exell, Editor

JOHN CALVIN
Commentary on Jude

CAMBRIDGE BIBLE COMMENTARY
Commentary on Jude
E H Plumptre

RICH CATHERS
SERMONS ON
Epistle of Jude

ADAM CLARKE
Commentary on Jude

James Rosscup - This old, conservative Wesleyan Methodist work is good devotionally and aggressive for righteous living. Laypeople can find it still valuable today. It is Arminian in viewpoint and thus helpful, for example, in showing the reader how this approach deals with texts involving the eternal security question. The work contains much background material from many sources on all books of the Bible.

Spurgeon - Adam Clarke is the great annotator of our Wesleyan friends; and they have no reason to be ashamed of him, for he takes rank among the chief of expositors. His mind was evidently fascinated by the singularities of learning, and hence his commentary is rather too much of an old curiosity shop, but it is filled with valuable rarities, such as none but a great man could have collected....If you have a copy of Adam Clarke, and exercise discretion in reading it, you will derive immense advantage from it, for frequently by a sort of side-light he brings out the meaning of the text in an astonishingly novel manner. I do not wonder that Adam Clarke still stands, notwithstanding his peculiarities, a prince among commentators. I do not find him so helpful as Gill, but still, from his side of the question, with which I have personally no sympathy, he is an important writer, and deserves to be studied by every reader of the Scriptures.

THOMAS CONSTABLE
Expository Notes
Epistle of Jude

W A CRISWELL
SERMONS ON 
Epistle of Jude

J LIGON DUNCAN
Commentary on Jude

CHARLES ELLICOTT
COMMENTARY 
THE EPISTLE OF JUDE
Alfred Plummer

Hiebert - A concise and informative commentary on the epistle. Gives list of parallels between Enoch, 2 Peter, and Jude.

James Rosscup -  Though often scanty, the work edited by a brilliant scholar is sometimes very helpful. Ellicott was an Anglican bishop. The New Testament part is more valuable. The work dates back to 1897 and is verse by verse, consisting of 2,292 pp. Ellicott was an outstanding Anglican conservative scholar of the 19th century in England. He also wrote critical commentaries on Galatians, Ephesians, Philippians, Colossians, Thessalonians and Philemon. Different scholars here contributed on different scripture books, Famous names included are George Rawlinson (Exodus), H. D. M. Spence (I Samuel), E. H. Plumptre (Isaiah, Jeremiah, Lamentations, Acts, 2 Corinthians), W. Sanday (Romans, Galatians), Alfred Plummer (2 Peter, Jude), etc. A one-volume condensation edited by John Bowdle is available (Zondervan, 1971, 1,242 pages). 

What the Bible Teaches – Each page of this commentary has the AV text at the top and a commentary on some of the words and phrases underneath. Now over a century old, it is still very helpful.

THE EXPOSITOR'S BIBLE
Commentary on Jude
Alfred Plummer

Hiebert - A concise and informative commentary on the epistle. Gives list of parallels between Enoch, 2 Peter, and Jude.

THE EXPOSITOR'S BIBLE COMMENTARY
Commentary on Jude
Edwin A Blum
Frank Gaebelein, Editor

Not the same commentary as the preceding or following commentaries.

Rosscup - A worthy evangelical work which, though brief, argues well and knowledgeably, helping on the verses.

THE EXPOSITOR'S GREEK TESTAMENT
Commentary on Jude
J B Mayor

James Rosscup - Along with Bigg, this is an old, detailed study of the Greek text which the student will want to have.

Hiebert - Greek text. Important for advanced critical study of the epistle. The forty-page introduction supplies much valuable information.

DON FORTNER
SERMONS
Epistle of Jude

G F C FRONMULLER
LANGE'S COMMENTARY
Epistle of Jude

James Rosscup - The treatments of books within this evangelical set vary in importance. Generally, one finds a wealth of detailed commentary, background, and some critical and exegetical notes. Often, however, there is much excess verbiage that does not help particularly. On the other hand, it usually has something to assist the expositor on problems and is a good general set for pastors and serious lay people though it is old.

Click here  for all of the following on one page

  • Jude 1:1-4 Exegetical and Critical Commentary
  • Jude 1:1-4 Homiletical
  • Jude 1:5-15 Exegetical and Critical Commentary
  • Jude 1:5-15 Homiletical
  • Jude 1:16-23 Exegetical and Critical Commentary
  • Jude 1:16-23 Homiletical
  • Jude 1:24-25 Exegetical and Critical Commentary
  • Jude 1:24-25 Homiletical

TONY GARLAND
Commentary on Jude

Audio, Html, Pdf Formats. Well Done - Each study is about 7-8 pages which comprises more than 50 pages of comments. This same author has written one of the best commentaries on the Book of the Revelation (available online). (See Revelation Commentaries)

JOHN GILL
Commentary on Jude

DAVID GOODING
EPISTLE OF JUDE
"How Religion Goes Wrong"

This 43 page manuscript has been edited from a transcript of four talks given by David Gooding at Mullafernaghan Gospel Hall, Dromore, Co Down, N Ireland in April 1989.

  1. Introduction to Jude - page 4
  2. Korah: A Humanist Cleric - page 13
  3. Balaam: An Advocate of Permissiveness - page 21
  4. Cain: An Unregenerate Worshipper - page 32

GOT QUESTIONS
EPISTLE OF JUDE

DAVE GUZIK
Commentary on Jude

Comments from a modern conservative expositor.

MATTHEW HENRY
Commentary on Jude

Spurgeon - A Christian man wishing for the cream of expository writers could not make a better purchase. Ministers, as a rule, should not buy condensations, but get the works themselves.

James Rosscup - This evangelical work, devotional in character, has been in constant demand for about 280 years. Its insight into human problems is great, but it often does not deal adequately with problems in the text. The one-volume form eliminates the Biblical text and is thus less bulky. It has sold very well. The late Wilbur M. Smith, internationally noted Bible teacher, seminary professor and lover of books, tabbed this “The greatest devotional commentary ever written”. Henry was born in a Welch farmhouse, studied law, and became a Presbyterian minister near London. He wrote this commentary in the last 13 years before he died at 52 in 1714. The first of six volumes was published in 1708. He completed through Acts, and the rest of the New Testament was done by 14 clergymen.

D EDMOND HIEBERT
Commentary on Jude

Links below are to Hiebert's articles on Jude in Bibliotheca Sacra. You will need to pay a fee (annual = $50; monthly = $5 click to sign up) to view the entire article but you will have access to literally thousands of conservative theological journal articles.

James Rosscup writes that Hiebert "takes conservative positions, even seeing Jude as following Peter’s second epistle. He usually has something clarifying on a verse and displays considerable awareness of views and issues. Preachers and lay readers will find his present work worth the time." (Commentaries for Biblical Expositors: An Annotated Bibliography of Selected Works)

Anything written by D Edmond Hiebert is worth your time in consulting!

John Walvoord - While our generation has produced many notable scholars, few have achieved excellence in writing biblical commentaries from the standpoint of evangelical theology. The tendency has been in religious literature to discuss the views of men rather than the inspired Word of God. Dr. D. Edmond Hiebert has manifested extraordinary gifts as a leading scholar in the field of biblical exegesis. In his writings he has shown thorough research, a comprehensive review of pertinent literature, and, more importantly, a penetrating discernment of the precise meaning of the scriptural text. He has combined depth in scholarship with practical application and has manifested an ability to communicate the results of his study in an understandable way. His works have benefited both the scholar and the lay reader and have served to provide a solid basis for interpreting Scripture for a generation which has deviated more from biblical truth than any generation in the past. God has raised up men such as Dr. Hiebert to provide a sure word in an age that is groping for eternal truth. (For more see Tributes to D Edmond Hiebert)

H A IRONSIDE
COMMENTARY 
Epistle of Jude

James Rosscup - He is staunchly evangelical, showing good broad surveys based on diligent study, practical turns, even choice illustrations. In prophecy he is premillennial dispensational....Many preachers have found that Ironside works, read along with heavier books on details of exegesis, help them see the sweep of the message and prime their spirits for practical relevance.

JAMIESON, FAUSSET, BROWN
Commentary on Jude

James Rosscup - This is a helpful old set of 1863 for laypeople and pastors to have because it usually comments at least to some degree on problems. Though terse, it provides something good on almost any passage, phrase by phrase and is to some degree critical in nature. It is evangelical....Especially in its multi-volume form this is one of the old evangelical works that offers fairly solid though brief help on many verses. Spurgeon said, “It contains so great a variety of information that if a man had no other exposition he would find himself at no great loss if he possessed this and used it diligently” (Commenting and Commentaries, p. 3). Things have changed greatly since this assessment! It is primarily of help to pastors and lay people looking for quick, though usually somewhat knowledgeable treatments on verses.

Spurgeon - A really standard work. We consult it continually, and with growing interest. Mr. Fausset’s portion strikes us as being of the highest order. 

My Comment - This is one of the best older (Pre-1800) works on interpretation of prophecy as it tends to interpret the text literally and not allegorically. 

WILLIAM JENKYNS
Commentary on Jude
1652

Recommended - an "oldie but a goodie" - goes into considerable depth!

James Rosscup - "An exceptionally thorough analysis of the Greek text and its theological and practical import. A student looking for detail laying out the progression of thought will certainly find it here, and frequent valuable input to help his study." (Commentaries for Biblical Expositors: An Annotated Bibliography of Selected Works)

Spurgeon says "Earnest and popular, but very full, and profoundly learned. A treasure-house of good things.” (Commenting and commentaries)

S LEWIS JOHNSON
THE EPISTLE OF JUDE
SERMON SERIES

KEVIN L JONES
JUDE: A LETTER FOR THE LAST DAYS
SERMON SERIES

JUDE
REFORMATION STUDY BIBLE
NOTES

WILLIAM KELLY
LECTURES ON
EPISTLE OF JUDE

STEVE KRELOFF
Sermons on
Epistle of Jude

Note only Mp3 Format but excellent exposition from a Messianic Jewish pastor.

  • 18 Sermons on the Book of Jude - click to play or download the audio files of the following messages...
  • The Book of Jude - 3201
  • Introduction to Jude (Part 1) - Jude 1-2 
  • Introduction to Jude (Part 2) - Jude 3-4 
  • Introduction to Jude (Part 3) - Jude 4 
  • The Judgement of Apostates - Jude 5-7 
  • How to Spot an Apostate - Jude 8-10 
  • The Condemnation of Apostates - Jude 11 
  • Why Apostates are so Dangerous - Jude 12a-12b 
  • Why Apostates are So Dangerous (Part 2) - Jude 12b-13 
  • The Prophecy of Enoch (Part 1) - Jude 14 
  • Resisting the Influence of Apostates (Part 1) - Jude 17-19 
  • Resisting the Influence of Apostates (Part 2) - Jude 20-21
  • Resisting the Influence of Apostates (Part 3) - Jude 20-21 
  • Ministering to the Victims of Apostates - Jude 22-23 
  • The Closing Doxology of Jude (Part 1) - Jude 24 
  • The Closing Doxology of Jude (Part 2) - Jude 24-25 

DAVID LEGGE
Sermons on
Epistle of Jude

Well done expository sermons.

JOHN LOWE
EPISTLE OF JUDE
SERMON SERIES

MARTIN LUTHER
Commentary on
Epistle of Jude

C H Spurgeon's critique: In Luther’s racy style. One of his best productions. Copies are scarce as white elephants, and consequently expensive.

Commentary from CCEL

Same commentary from Archive.org

JOHN MACARTHUR
Sermons and Study Guides on Jude

Note that Study Guides are accessed by clicking the drop down menu for the respective title

Rosscup commenting on MacArthur's commentary on Jude - One of the earlier MacArthur expositions, following the verses of Jude and pointing out the relevance of the truths to being on guard against error today.

OTHER ARTICLES FROM GRACE TO YOU

ALEXANDER MACLAREN
Sermons on Jude

James Rosscup - This evangelical work is both homiletical and expository and is often very good homiletically but weaker otherwise. Helpful in discussing Bible characters, it is weak in prophecy at times because of allegorization. It is not really as valuable today as many other sets for the serious Bible student. The expositions are in the form of sermons.

THOMAS MANTON
Commentary on Jude

In Depth Verse by Verse Comments (An Estimate of Manton by J. C. Ryle)

Spurgeon says "Manton at first gave up all idea of printing this book on Jude, when he found that Jenkyn had taken up the subject; but he afterwards changed his mind. He tells us “I consulted with my reverend brother’s book, and when I found any point at large discussed by him, I either omitted it or mentioned it very briefly; so that his labors will be necessary to supply the weaknesses of mine.” Manton’s work is most commendable.” (Commenting and commentaries)

D Edmond Hiebert - A solid, old Puritan volume of deep interpretation. Manton died in 1677. While full and rich in content (370 pages), most modern readers will find the style rather difficult. Rewarding to the diligent student.

Cyril Barber - "The vast range of pastoral and doctrinal observations derived from Jude constitute an education on the use of the text. The Lord's messengers today need such help as they seek to return to vitally interesting, experimental preaching, capable of furnishing the mind with doctrine and of stirring the soul at the same time."--Peter M. Masters.

James Rosscup - Though a very old work, it is good. It is a sermonic composition by a Puritan whom C. H. Spurgeon and J. C. Ryle saw as the best Puritan expositor (cf. p. ix of Crossway ed.). Manton, a London pastor in the 1650’s, deals with every word of every verse, exposing meaning and often using this as a take-off point to draw in aspects that relate for believers, e. g. “to those … called” (v. 1) leads on to how people respond to God’s call, how they can have assurance of being called, etc. After each section of detailed exposition, Manton adds a section of special notes on each verse (v. 1 involves pp. 15–40, v. 2 entails 41–56, but several vv. receive far shorter treatments, as v. 10 has but 2 fi pp.). The angels’ sin in v. 6 is seen as soon after creation, not in Gen. 6. Many parts offer a rich larder, for example “faith” and “Praying in the Spirit” (v. 20). Here, as in other verses, good application is made obvious, and devotional reading can be enhanced.

J VERNON MCGEE
COMMENTS ON THE EPISTLE OF JUDE

Mp3's that correspond to his Thru the Bible study.

MONERGISM
MP3'S 
EPISTLE OF JUDE

MONERGISM

MISCELLANEOUS RESOURCES
JUDE

These are generally Conservative and evangelical but you must still be A Berean! (Acts 17:11-note)

BEST COMMENTARIES ON JUDE

COMMENTARIES ON JUDE - compiled from James Rosscup, Cyril Barber. D Edmond Hiebert

  • Blum, Edwin. “Jude,” in Expositor’s Bible Commentary, Volume 12, ed. Frank Gaebelein. Grand Rapids: Zondervan, 1981. -  A worthy evangelical work which, though brief, argues well and knowledgeably, helping on the verses.
  • Coder, S. Maxwell. Jude: The Acts of the Apostates. Everyman's Bible Commentary. Chicago: Moody, 1958. A full and rewarding exposition of Jude by an evangelical Bible teacher.
  • Jenkyns, William. An Exposition Upon The Epistle of Jude. Minneapolis: James & Klock, 1976. Reprint of 1863 work. - An exceptionally thorough analysis of the Greek text and its theological and practical import. A student looking for detail laying out the progression of thought will certainly find it here, and frequent valuable input to help his study.
  • Lawlor, George L. The Epistle of Jude. Nutley, NJ: Presbyterian and Reformed Publishing Co., 1972. - The author, a graduate of Grace Theological Seminary where he studied under Alva J. McClain, Herman A. Hoyt and Homer A. Kent, Sr., was Professor of Greek and New Testament at Cedarville College in Ohio when he wrote this commentary. The interpretation verse by verse is detailed, lucid, handles the Greek well, discusses problems at length, and uses good scholarly sources which he documents carefully. This is one of the most helpful works on Jude in recent decades.
  • Plummer, Alfred. The General Epistles of St. James and St. Jude (Expositor’s Bible). NY: Hodder & Stoughton (n. d.). - This is a good study in the Greek text.
  • Wolff, Richard. A Commentary on the Epistle of Jude. Grand Rapids: Zondervan, 1960.  This is a thorough and scholarly verse-by-verse exposition which shows a good breadth of reading. It is conservative and recommended.
  • Hiebert, David Edmond. Second Peter and Jude: An Expositional Commentary.Interprets these difficult letters with faithfulness to what God has chosen to reveal. While providing his own translation based upon the Greek text, Hiebert includes the text of the ASV (1901) for the benefit of his readers. Throughout his work he reveals his awareness of the issues. He carefully explains how the truth derived from a close study of the text applies to contemporary believers and their assemblies. Each chapter is permeated with nuggets of truth that will be highly prized by expository preachers. Recommended.
  • Hawkins, O. S. In Sheep’s Clothing: Jude’s Urgent Warning About Apostasy in the Church. Neptune, NJ: Loizeaux Brothers, 1994. Clear, evangelical messages based on the text of the NIV. Hawkins explains how those having a knowledge of the truth, but who have never submitted to it and been converted, creep into churches, Christian organizations, and schools, and pervert the work of the Lord. Written in lay people’s language, this book is both timely and relevant. Heartily recommended!
  • Lucas, Dick, and Christopher Green. The Message of 2 Peter and Jude. The Bible Speaks Today. Downers Grove, IL: InterVarsity Press, 1995. Whether or not one agrees with all these writers have to say is beside the point. Within these pages Lucas and Green place before their readers data that is profoundly practical and spiritually stimulating. Preachers will find many issues clarified by their deft use of the original text. The work is replete with appendices and a study guide.
  • Green, Edward Michael Bankes. Second Peter and Jude: An Introduction and Commentary. Revised ed. Tyndale New Testament Commentaries. Grand Rapids: William B. Eerdmans Publishing Co., 1987. The original edition appeared in 1968 and has served Bible students well for more than two decades. This revision contains the same helpful level of scholarship which made the first edition so valuable. The elucidation of the text is such that all readers will benefit from this insightful work.
  • Barclay, William. The Letters of John and Jude. The Daily Study Bible. 2d ed. Edinburgh: Saint Andrew, 1962.
  • Manton, Thomas. An Exposition of Jude. Reprint. Wilmington, Del.: Sovereign Grace Pub., 1972. A reprint of a solid, old Puritan volume of deep interpretation. Manton died in 1677. While full and rich in content (370 pages), most modern readers will find the style rather difficult. Rewarding to the diligent student.

JOURNAL ARTICLES ONLINE

KENNETH BOA

DAVID COLBURN

NORMAN ERICSON

EASY ENGLISH

ESV STUDY BIBLE - chart

JAMES GRAY

The writer of the Epistle of Jude was evidently not an apostle; he calls himself a "servant of Jesus Christ and brother of James." Which James? There were two whose brother he might have been, the son of Alphaeus and the brother of our Lord. It would be profitless to speculate on this question here, enough to say that the general opinion is in favor of the last named relationship.

1. The first division of the Epistle, as usual, is the salutation (Jude 1:1, 2).

- in what terms are the believers addressed?

Notice the verse: "them that are sanctified by God the Father, and preserved in Jesus Christ, and called." How comforting all this is! They who are called of GOD are beloved in GOD the Father and kept for JESUS CHRIST. Why kept for Him? How much this suggests as to His coming manifested glory and the part believers will take in it?

2. The object of the Epistle follows (Jude 1:3, 4).

- what is that object as stated in Jude 1:3?

- to what did he find it necessary to exhort them to whom he wrote? Notice that the faith delivered to the saints was delivered "once" - once for all. The word "faith" here is to be taken in the sense of that body of Christian doctrine which forms the sum and substance of the truth concerning "our common salvation."

It is used synonymously with the word "Gospel." This was delivered to the saints, to the body of the church, at the beginning of its history as a complete revelation in itself (Revelation 22:18, 19). It is a sacred deposit not only to be preserved in its integrity, but to be defended and earnestly contended for. The necessity for this defense is seen in the substance of Jude 1:4. The word "foreshadowed" in that verse speaks of being "forewritten," i.e., the false teachers therein referred to had been predicted as coming in among the flock. Our Lord had spoken of them, and so had all His apostles. The nature and outcome of their teaching as suggested by that word "lasciviousness" are particularly noticeable.

3. The third division of the Epistle deals in detail with the subject of these false teachers (Jude 1:5-16).

We have first, a revelation of their condemnation or punishment (vv. 5-7), from which their position as professed disciples would not save them any more than it saved the Israelites who were brought out of Egypt, when they afterwards sinned against light (v. 5); or the angels referred to previously in Peter's Epistles and Genesis (v. 6); or Sodom and Gomorrah (v. 7). Do not fail to observe the special class of sins prominent in these instances, especially the two last named, and their relationship to that word "lasciviousness" already spoken of. While the erroneous teachings of these false teachers were intellectual, of course, yet their power was terribly augmented by association with carnality of the grossest kind.

The description of these false teachers is followed by a declaration of the punishment coming upon them (Jude 1:8-13).

Observe in verse 8 that they not only defile the flesh but speak evil of dignitaries, by which may be meant both civil and ecclesiastical superiors. And in this connection there is a strange illustration used in verse 9, that throws a good deal of light on the mystery of the death and burial of Moses as recorded in Deuteronomy.

- why that mystery?

- why should GOD Himself have buried the body of Moses, and kept the burial place a secret?

- why should Satan have desired possession of that body?

- did his foreknowledge of what should take place on the Mount of Transfiguration have aught to do with it?

And shall we say with some, that Moses in the flesh is to be one of the two witnesses named in Revelation 11, and did Satan seek thus to frustrate GOD's purposes concerning the last days?

And then the contention of Michael, how that brings to mind the teaching in Daniel concerning his particular relationship as the prince that stands for Israel. What a bearing all this has on the teachings of the New Testament about the dominions, and principalities and powers of the air (Ephesians 6).It may be asked, Where did Jude obtain this information about the conflict between Michael and Satan? Of course, the answer is very simple, that he obtained it by inspiration of GOD; but is it not remarkable that it is spoken of nowhere else in the Scriptures? He refers to it as though it were a matter of tradition among the Jews, and a reference to it is found in their books; but the tradition must have had a source, and we can hardly believe an inspired writer would thus employ it if that source were not divine.

Further analysis of the character of these teachers is afforded in Jude 1:11.

- with what three Old Testament individuals, each conspicuous for his self-willed and rebellious spirit, are they compared?

How strange it would seem that such persons could have any standing in the Christian church were it not that we discover their successors among us at the present day! "Spots in your feasts of charity," are to be pictured as hidden rocks in the love-feasts. These "love feasts" were the Christian gatherings on the first day of the week for the "breaking of bread," and the presence of such would be leaders and teachers in those assemblies suggested the perils of the hidden rocks to the mariners on the broad seas.

What exceeding care and circumspection were required to avoid disastrous contact with them. It is characteristic always of the heretical teacher that he is thinking of himself rather than the flock. "There is a rough, incisive earnestness, and yet a majesty and eloquence" in all the language the inspired writer uses here, for the probable meaning of which, however, it will be necessary to consult a commentary.

The description of these false teachers is followed by a reference to the foreknowledge of them.

And here is a quotation from Enoch in verse 14, on which we might say a word. Where are these words of Enoch found? There is an apocryphal book in which they are found, but its author probably quoted from our Epistle. Doubtless their real source should be spoken of in the same way as that of the reference to Michael and the body of Moses already mentioned. How deeply interesting to learn that Enoch, away back there before the deluge, had his mind carried out in the Spirit to the day of the second coming of CHRIST! And how perfectly his words agree with those of all the later prophets down to the very last, concerning the details and the purposes of that momentous event!

Every reader of this Epistle must have had his attention arrested by the fact that this whole passage, indeed from verse 3 to verse 13, is very similar to one found in II Peter 2:1-19.

Does it not look as though one of these inspired writers saw and used the text of the other? And would this destroy the feature of inspiration in either case? Certainly not, any more than it would destroy the same in the case of Moses, to learn that he had obtained his data for the book of Genesis from tradition or earlier written sources. Inspiration is as truly needed, and may be as truly exercised in the selection and use of such material as in that which is original in the most absolute sense. Some who have carefully examined the two passages have reached the conclusion that Jude is the earlier writer of the two and that Peter is the copyist. And yet Peter is using the words with a somewhat different object from that of Jude, and is changing and abridging them a little to suit that object. Let the two passages be read side by side and these distinctions will scarcely need to be pointed out.

4. The detailed reference to the false teachers or ungodly leaders in the church closes with verse 16, and gives way to the fourth general division of the Epistle, which contains a description of the true church or true believers in sharp contrast with the false (Jude 1:17-25).

It begins with a caution (Jude. 17-19).

- to which of the apostles in particular is he here referring, do you think?

- how does he describe these ungodly persons who have found their way into the visible church? That word "sensual" means "natural" or "animal." It is simply a case of unregenerated Christians of whom the church is still also plentifully supplied.

The caution is followed by an exhortation (Jude 1:20, 21).

- "Build,"

- "pray,"

- "keep,"

- "look."

Here are the four corner posts defining the possessions of the Christian life.

- does the exhortation to build suggest similar instruction from any apostle recently studied?

- what is peculiar about the exhortation to pray in this case?

In Romans 8 we have revealed the inspiring truth that the HOLY SPIRIT prays in us, but here we are to pray in Him. Are these contradictory teachings?

- is it not true that the HOLY SPIRIT is our inner life, and that He is also our spiritual atmosphere?

- in what are we to keep ourselves according to this exhortation?

- does this mean that we are to keep ourselves in GOD's love to us or in our love to Him?

- how better can we keep ourselves both in the experience of His love to us, and the conscious emotion of our love to Him than by building ourselves up on our most holy faith, and praying in the HOLY SPIRIT?

- what do you suppose is meant by "looking for the mercy of our Lord Jesus Christ unto eternal life."

- in the light of all the previous teaching about the appearing of His glory, may it not refer to that?

The exhortation is followed by instruction, and instruction especially concerning soul-winning (Jude 1:22, 23). The Greek text here, especially in Jude 1:23, is somewhat obscure, but the teaching in any event calls for compassion on our part, and an effort to save the sinner while hating the sin.

The benediction and ascription follow, concluding the Epistle in language as well known to, and appreciated by the whole church as any in the New Testament. What two great things is GOD able to do for believers in His Son? No wonder, therefore, that we should ascribe unto Him through JESUS CHRIST "glory and majesty, dominion and power throughout all ages." (Jude - Synthetic Bible Study)

HOLMAN PUBLISHING

INTERNATIONAL STANDARD BIBLE ENCYCLOPEDIA

JOHN MACARTHUR

Excerpt: Historical and Theological Themes - Jude is the only NT book devoted exclusively to confronting “apostasy,” meaning defection from the true, biblical faith (vv. 3,17). Apostates are described elsewhere in 2 Thess. 2:10; Heb. 10:29; 2 Pet. 2:1–22; 1 John 2:18–23. He wrote to condemn the apostates and to urge believers to contend for the faith. He called for discernment on the part of the church and a rigorous defense of biblical truth. He followed the earlier examples of: 1) Christ (Matt. 7:15ff.; 16:6–12; 24:11ff; Rev. 2,3); 2) Paul (Acts 20:29,30; 1 Tim. 4:1; 2 Tim. 3:1–5; 4:3,4); 3) Peter (2 Pet. 2:1,2; 3:3,4); and 4) John (1 John 4:1–6; 2 John 6–11).

Jude is replete with historical illustrations from the OT which include:

1) the Exodus (Jude 1:5);
2) Satan’s rebellion (Jude 1:6);
3) Sodom and Gomorrah (Jude 1:7);
4) Moses’ death (Jude 1:9);
5) Cain (Jude 1:11);
6) Balaam (Jude 1:11);
7) Korah (Jude 1:1);
8) Enoch (Jude 1:14,15);
9) Adam (Jude 1:14).

Jude also vividly described the apostates in terms of their character and unconscionable activities (Jude 1:4,8,10,16,18,19). Additionally, he borrowed from nature to illustrate the futility of their teaching (Jude 1:12,13). While Jude never commented on the specific content of their false teaching, it was enough to demonstrate that their degenerate personal lives and fruitless ministries betrayed their attempts to teach error as though it were truth. This emphasis on character repeats the constant theme regarding false teachers—their personal corruption. While their teaching is clever, subtle, deceptive, enticing, and delivered in myriads of forms, the common way to recognize them is to look behind their false spiritual fronts and see their wicked lives (2 Pet. 2:10,12,18,19).

Outline of Jude

I. Desires of Jude (Jude 1:1,2)
II. Declaration of War Against Apostates (Jude 1:3,4)
III. Damnable Outcome of Apostates (Jude 1:5–7)
IV. Denunciation of Apostates (Jude 1:8–16)
V. Defenses Against Apostates (Jude 1:17–23)
VI. Doxology of Jude (Jude 1:24,25)

DAVID MALICK

J VERNON MCGEE

HENRY MORRIS

JAMES SMITH - Handfuls of Purpose

Like James, Jude was not an apostle, but just an ordinary disciple. James, his brother, had been martyred a few years before Jude wrote this letter. He laid himself out to write a great treatise on (verse 3), Salvation, but abandoned it under the constraint of the Holy Spirit, to write a half-page letter giving a history of Apostasy, from the very beginning, and to warn his readers of that peril.

KEPT

The words "keep" and "kept" are mentioned five times, and form a helpful study.

I. The Lord's People are Kept Ones. Kept by God from sin for the Lord Jesus. "Preserved in Jesus Christ" (1) is the R.V. "Kept for Jesus Christ."

II. Some Angels "Kept Not their First Estate" (6), so are "kept" (R.V., instead of Reserved) in chains.

III. We Must Keep Ourselves in the full constant assurance that God loves us (21).

IV. He is Able to Keep Us, not merely from "falling," but as R.V., from "stumbling," for it is stumbling which precedes falling (24).

ETERNAL THINGS (Jude 1:6, 7, 21)

Three eternal things are mentioned in this letter.

1. Life (Jude 1:21).

2. Chains (Jude 1:6).

3. Fire (Jude 1:7).

COMMON SALVATION (Jude 3)

Salvation is called "common," not because it is cheap and worth little, but because:

I. It comes from a Common Source—God, the Love of God.

II. It is Offered to All Classes. "Commons" are open spaces belonging to the public, and held by Corporations or Councils for all to share and enjoy alike. So salvation is for all.

III. It Supplies a Common or General Need.

IV. It is the Common Theme of all the sacred writers.

CHARLES SWINDOLL

  • Jude Notes from Insight for Living
  • Excerpt: What's the big idea? Jude’s purpose in his letter was twofold: he wanted to expose the fase teachers that had infiltrated the Christian community, and he wanted to encourage Christians to stand firm in the faith and fight for the truth. Jude recognized that false teachers often peddled their wares unnoticed by the faithful, so he worked to heighten the awareness of the believers by describing in vivid detail how terrible dissenters actually were. But more than simply raising awareness, Jude thought it important that believers stand against those working against Jesus Christ. Believers were to do this by remembering the teaching of the apostles, building each other up in the faith, praying in the Holy Spirit, and keeping themselves in the love of God (Jude 1:17, 20–21).
  • How do I apply this? Fight for the truth! Stand up against error! The book of Jude is the very definition of punchy and pithy proclamations—with its short commands and statements popping off the page like machine-gun fire. But in our day and age, punchy has become rude or unacceptable. In many circles the forcefulness of Jude will not be tolerated, the crowds preferring a softer and gentler side of the Christian faith. But Jude reminds us that there is a time and a place for the aggressive protection of the truth from those who would seek to tear it down. How can you participate in defending the truth from error?
  • Overview Chart of Jude

JAMES VAN DINE

DANIEL WALLACE

COMMENTARIES AND SERMONS ON JUDE

WILLIAM BENNETT (1901)

JOSEPH BENSON

WILLIAM BURKITT

CAMBRIDGE GREEK TESTAMENT

JOHN CEREGHIN

D MARION CLARK - sermon transcript

ADAM CLARKE

COMPILATION OF COMMENTARIES

Explanation - Click link below and retrieve comments from 36 separate commentaries on ONE PAGE on this one verse. Most of these are older commentaries like Matthew Henry, etc. but are generally conservative. To go to the next verse simply click "Jude 1:2" in the upper right corner. If you want to go to a specific verse here is the URL - https://www.studylight.org/commentary/jude/1-1.html. E.g., if you want to go to Jude 24, simply change the URL (this is in the address box at top of the page) and you change "1-1" to "1-24" (https://www.studylight.org/commentary/jude/1-24.html)

JOHN DARBY

J R DUMMELOW

JONATHAN EDWARDS

EXPOSITOR'S DICTIONARY OF TEXTS

A C GAEBELEIN

GENE GETZ - short videos discussing principles associated with the respective passages being studied.

  • Jude; Principle #1; Jd. 1-4; Love that Confronts: Though it is easier and more enjoyable to give positive feedback to our fellow Christians, there are times when we must address difficult and painful situations very directly. Video
  • Jude; Principle #2; Jd. 20-23; Love that Acts: To demonstrate tough love we must take action on what we know is true. Video

JOHN GILL

WILLIAM GODBEY

GOSPEL COALITION

GRACE GEMS

L M GRANT

HAMILTON SMITH

ROBERT HAWKER

MATTHEW HENRY

DAVID HOCKING

H A IRONSIDE

Hiebert A popular exposition by a well-known, evangelical Bible teacher of the past generation.

JAMIESON, FAUSSETT, BROWN

WILLIAM JENKYNS

PAUL KRETZMANN

NATHANIEL M WILLIAMS - An American Commentary. 1888

Hiebert A suggestive exposition by a conservative Baptist scholar of the past century.

RA MCLAUGHLIN

  • What is Jude 23a telling us to do when it says, "And others save with fear; pulling them out of the fire"? Whom are we to pull out of the fire, believers who may be committing the sin unto death? Or is he telling us to reach the unsaved with the Gospel?

P G MATTHEW

WALTER MCGILVRAY (1855)

Spurgeon's critique - "Vigorous, popular addresses by a Free Church divine.”

HEINRICH MEYER

F B MEYER

G CAMPBELL MORGAN

MONERGISM

JOSEPH R NALLY, JR

NET BIBLE

WILLIAM NICHOLSON

PETER PETT

MATTHEW POOLE

ROBERT RAYBURN

DOUGLASS ROUND

PHILLIP SCHAFF

JOHN SCHULTZ - former missionary to Papua New Guinea for several decades

JAMES SMITH

  • The Same Name - Two of our Lord's disciples were of the same name. Judas, the brother of James, generally called Jude; and Judas Iscariot.
  • The Way of Doom

C H SPURGEON

The great business of the saints is to defend, if necessary with their lives, the faith once delivered to them. We are put in trust with the gospel. We are trustees of a divine deposit of invaluable truth, and we must be true to our trust at all costs.

Jude 1:3 “Appealing to you to contend for the faith that was delivered to the saints once for all.” The great business of the saints is to defend, if necessary with their lives, the faith once delivered to them. We are put in trust with the gospel. We are trustees of a divine deposit of invaluable truth, and we must be true to our trust at all costs.

Jude 1:6 “The angels who did not keep their own position but abandoned their proper dwelling.” The angels—think of how high they stood in their first estate. If sin could drag an angel from the skies, it may well pluck a minister from the pulpit, a deacon from the communion table, or a church member out of the midst of his brothers and sisters. Perseverance in holiness is the sign of eternal salvation. If we forsake the Lord and turn back to our former evil ways, it will be the evidence that we never really believed in Christ and that there was no true work of grace in our hearts.

Jude 1:24 Revolve in your mind that wondrous word "faultless"! We are far off from it now; but as our Lord never stops short of perfection in His work of redeeming love, every saved sinner shall be without blemish one day. The Savior who will keep His people to the end, will also present them at last to Himself as "a glorious Church, without spot or wrinkle or any such thing—but holy and without blemish!" All the jewels in the Savior's crown are without a single flaw! 
But how will Jesus make us faultless? He will wash us from our sins in His own blood, until we are as white and lovely as God's purest angel! We shall be clothed in His perfect righteousness, which makes the saint who wears it truly faultless, perfect in the sight of God.
Also, the work of the Holy Spirit within us will be altogether complete. He will make us so perfectly holy, that we shall have no lingering tendency to sin. We shall be as holy as God is holy, and we shall dwell in His presence forever! 
"You are altogether beautiful, My beloved—there is no spot in you!" Song of Songs 4:7
Sin gone, Satan shut out, temptation past forever,  and ourselves "faultless" before God —this will be Heaven indeed!

Jude 1:12. Watch constantly against those things which are thought to be no temptations.  The most poisonous serpents are found where the sweetest flowers grow. Cleopatra was poisoned by an asp that was brought to her in a basket of fair flowers. Sharp-edged tools, long handled, wound at last.

Jude 1:24 “Now to him who is able to protect you from stumbling.” The power to create a world, to divide the rocks, to shake the mountains or set them ablaze is inferior compared with the power that is able to keep us from stumbling. God has been pleased to make us free agents and never deprives us of our free agency. Yet, without the destruction of a quality necessary to our responsible personhood, God is nevertheless able to keep us from stumbling. He could do this by shutting us up in a prison or by depriving us of the power to commit sins. But he does not keep us in that way. He leaves us with every faculty and propensity that we had before. Yet, by some mysterious, omnipotent working of his Holy Spirit—which we can no more understand than we can the blowing of the wind—he keeps his people from stumbling.
 

JOSEPH SUTCLIFFE

JOHN TRAPP

BOB UTLEY

MARVIN VINCENT

VARIOUS

NATHANIEL WILLIAMS

Hiebert - A suggestive exposition by a conservative Baptist scholar of the past century.

THIRD MILLENNIUM - Study Notes are non-revised version

Study Notes on Jude

COMMENTARIES ON JUDE
BY VERSE

MARK DEVER - Audio

ADRIAN ROGERS - one of the "giants" of 20th century expository preaching

JOSEPH PARKER

Rosscup - This work, later called Preaching Through the Bible (Baker Book House), is rich in its applications and exhortations, though often not particularly helpful for the reader who is looking for exposition that stays right with the text. Treatment of the texts is sermonic.

JONATHAN EDWARDS

ULRICH ZWINGLI

  • Jude 1:4 Mockers

    Jude foresaw the coming of mockers in the last time who would walk after their own lusts and godlessness, and having the Spirit. And by their deeds we see clearly that they have no hope, for they rage furiously and live shamelessly and desire inordinately and persecute arrogantly and seize and grasp everything that they can plunder or steal or gain. All these things are tokens of their godlessness and despair. Like their father the devil, they are harsh toward everybody, refuse the joy and consolation of salvation, and despise every warning that might turn them from error. They will not retain God in their knowledge. So they begin to experience already that eternal perdition that in the world to come they will fulfill eternally.

HORATIUS BONAR

WILLIAM LAW

JAMES HASTINGS

HENRY MAHAN

ARTHUR PEAKE

J C RYLE

OCTAVIUS WINSLOW

JAMES MOFFATT
Jude Commentary
Everyman's Bible Commentary

OUR DAILY BREAD
Illustrations from Radio Bible Class
The Epistle of Jude

Devotionals updated December 3, 2018

Booklet - Jude: Recognizing the Danger Among Us

The Danger of False Teachers - Booklet

JOHN PIPER
Sermons on Jude

PREACHER'S COMPLETE HOMILETICAL COMMENTARY
Epistle of Jude

PULPIT COMMENTARY
Epistle of Jude
S D F Salmond

James Rosscup - Many authors contributed to this work that had the aim of giving preachers material on introduction, verse by verse exposition, a section on homiletics, and a section of collected homilies (outlines, etc.) by various preachers, which can stimulate thought. It moves through one small section of Bible verses after another.

Hiebert - A valuable interpretation of the epistle with an abundance of homiletical suggestions appended.

Click for Homilies Listed Below all on one page

  • Jude 1,2 Called, Beloved...Preserved
  • Jude 1,2 Authorship and Salutation
  • Jude 1-4 Christian Cooperation Desired in the Defense of the Gospel
  • Jude 1-25 The Letter (7 page discussion)
  • Jude 3 The Purpose and Occasion of this Epistle
  • Jude 3, 4 Error Not to Be Trifled With
  • Jude 4 Reasons to Enforce the Duty of Contending for the Faith
  • Jude 5 First Example of Divine Vengeance
  • Jude 5-16 Reasons for Resisting Evil Men...
  • Jude 6 Second Example of Divine Vengeance
  • Jude 5-7 The Invasion of the Church by Error No Accident or Surprise
  • Jude 7 Third Example of Divine Vengeance
  • Jude 8 The Character of Libertines in Jude's Day
  • Jude 8-11 The Mutual Dependence of Belief and Life
  • Jude 9 An Angelic Example For Human Imitation
  • Jude 10 The Deplorable Perversion of Knowledge
  • Jude 11 Three Examples of Similar Ungodliness
  • Jude 12-13 A Perfect Church A Vain Expectation
  • Jude 12-13 A Vivid Picture of the Moral Corruption of the Ungodly Seducers
  • Jude 14-15 An Ancient Prophecy of Judgment Against the Wicked
  • Jude 14-19 Future Judgment An Anticipation of Nature & A Truth of Revelation
  • Jude 16 The Cynical and Dissatisfied Temper of these Self Indulgent Flatteries
  • Jude 17, 18 A Quotation from Recent Prophecies
  • Jude 17-21 Believers Urged to Remember the Prophecies of the Apostles
  • Jude 19 Application of the Prophecy to the Seducers of Jude's Day
  • Jude 20, 21 Exhortation to the Saints to Build Up Their Own Spiritual Life
  • Jude 20, 21 The Law of Christian Safety-To Keep Ourselves in the Love of God
  • Jude 20, 21 The Law of Christian Duty To Others in Times of Peril and Evil
  • Jude 22, 23 Exhortation to Faithful, But Discriminating...
  • Jude 22, 23 Believers Who Enjoy Mercy Required to Show Mercy
  • Jude 24, 25 The Doxology
  • Jude 24, 25 The Sublime Character of Christian Prayer
  • Jude 24, 25 The Grace of God the Believer's First and Last Dependence

DOUGLAS ROUND
Expository Commentary on
Epistle of Jude

Interesting Older Work - very "Pithy"

RANDALL RADIC
Commentary on Jude

CHARLES SIMEON
Sermons on Jude

A. T. ROBERTSON
Word Pictures

  • Jude - emphasis on Greek words 

CHUCK SMITH
Sermon Notes & Through the Bible
Epistle of Jude

SERMON NOTES:

THROUGH THE BIBLE:

R C SPROUL
EPISTLE OF JUDE
DEVOTIONALS

C H SPURGEON
Sermon & Devotionals
Epistle of Jude

SERMON

DEVOTIONALS

  • Jude 1:1 "Sanctified by God the Father."  - Jude 1 "Sanctified in Christ Jesus."  - 1 Corinthians 1:2  "Through sanctification of the Spirit."  - 1 Peter 1:2  - Mark the union of the Three Divine Persons in all their gracious acts. How unwisely do those believers talk who make preferences in the Persons of the Trinity; who think of Jesus as if he were the embodiment of everything lovely and gracious, while the Father they regard as severely just, but destitute of kindness. Equally wrong are those who magnify the decree of the Father, and the atonement of the Son, so as to depreciate the work of the Spirit. In deeds of grace none of the Persons of the Trinity act apart from the rest. They are as united in their deeds as in their essence. In their love towards the chosen they are one, and in the actions which flow from that great central source they are still undivided. Specially notice this in the matter of sanctification. While we may without mistake speak of sanctification as the work of the Spirit, yet we must take heed that we do not view it as if the Father and the Son had no part therein. It is correct to speak of sanctification as the work of the Father, of the Son, and of the Spirit. Still doth Jehovah say, "Let us make man in our own image after our likeness," and thus we are "his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." See the value which God sets upon real holiness, since the Three Persons in the Trinity are represented as co-working to produce a Church without "spot, or wrinkle, or any such thing." And you, believer, as the follower of Christ, must also set a high value on holiness-upon purity of life and godliness of conversation. Value the blood of Christ as the foundation of your hope, but never speak disparagingly of the work of the Spirit which is your meetness for the inheritance of the saints in light. This day let us so live as to manifest the work of the Triune God in us. 
  • Jude 1:20 "Praying in the Holy Ghost." - Jude 20 - Mark the grand characteristic of true prayer-"In the Holy Ghost." The seed of acceptable devotion must come from heaven's storehouse. Only the prayer which comes from God can go to God. We must shoot the Lord's arrows back to him. That desire which he writes upon our heart will move his heart and bring down a blessing, but the desires of the flesh have no power with him. Praying in the Holy Ghost is praying in fervency. Cold prayers ask the Lord not to hear them. Those who do not plead with fervency, plead not at all. As well speak of lukewarm fire as of lukewarm prayer-it is essential that it be red hot. It is praying perseveringly. The true suppliant gathers force as he proceeds, and grows more fervent when God delays to answer. The longer the gate is closed, the more vehemently does he use the knocker, and the longer the angel lingers the more resolved is he that he will never let him go without the blessing. Beautiful in God's sight is tearful, agonizing, unconquerable importunity. It means praying humbly, for the Holy Spirit never puffs us up with pride. It is his office to convince of sin, and so to bow us down in contrition and brokenness of spirit. We shall never sing Gloria in excelsis except we pray to God De profundis: out of the depths must we cry, or we shall never behold glory in the highest. It is loving prayer. Prayer should be perfumed with love, saturated with love-love to our fellow saints, and love to Christ. Moreover, it must be a prayer full of faith. A man prevails only as he believes. The Holy Spirit is the author of faith, and strengthens it, so that we pray believing God's promise. O that this blessed combination of excellent graces, priceless and sweet as the spices of the merchant, might be fragrant within us because the Holy Ghost is in our hearts! Most blessed Comforter, exert thy mighty power within us, helping our infirmities in prayer. 
  • Jude 1:24 - "Able to keep you from falling." - Jude 24 In some sense the path to heaven is very safe, but in other respects there is no road so dangerous. It is beset with difficulties. One false step (and how easy it is to take that if grace be absent), and down we go. What a slippery path is that which some of us have to tread! How many times have we to exclaim with the Psalmist, "My feet were almost gone, my steps had well nigh slipped." If we were strong, sure-footed mountaineers, this would not matter so much; but in ourselves, how weak we are! In the best roads we soon falter, in the smoothest paths we quickly stumble. These feeble knees of ours can scarcely support our tottering weight. A straw may throw us, and a pebble can wound us; we are mere children tremblingly taking our first steps in the walk of faith, our heavenly Father holds us by the arms or we should soon be down. Oh, if we are kept from falling, how must we bless the patient power which watches over us day by day! Think, how prone we are to sin, how apt to choose danger, how strong our tendency to cast ourselves down, and these reflections will make us sing more sweetly than we have ever done, "Glory be to him, who is able to keep us from falling." We have many foes who try to push us down. The road is rough and we are weak, but in addition to this, enemies lurk in ambush, who rush out when we least expect them, and labour to trip us up, or hurl us down the nearest precipice. Only an Almighty arm can preserve us from these unseen foes, who are seeking to destroy us. Such an arm is engaged for our defence. He is faithful that hath promised, and he is able to keep us from falling, so that with a deep sense of our utter weakness, we may cherish a firm belief in our perfect safety, and say, with joyful confidence, 

"Against me earth and hell combine, 
But on my side is power divine; 
Jesus is all, and he is mine!" 

  • Jude 1:24 "Faultless before the presence of his glory." - Jude 24 - Revolve in your mind that wondrous word, "faultless!" We are far off from it now; but as our Lord never stops short of perfection in his work of love, we shall reach it one day. The Saviour who will keep his people to the end, will also present them at last to himself, as "a glorious church, not having spot, or wrinkle, or any such thing, but holy and without blemish." All the jewels in the Saviour's crown are of the first water and without a single flaw. All the maids of honour who attend the Lamb's wife are pure virgins without spot or stain. But how will Jesus make us faultless? He will wash us from our sins in his own blood until we are white and fair as God's purest angel; and we shall be clothed in his righteousness, that righteousness which makes the saint who wears it positively faultless; yea, perfect in the sight of God. We shall be unblameable and unreproveable even in his eyes. His law will not only have no charge against us, but it will be magnified in us. Moreover, the work of the Holy Spirit within us will be altogether complete. He will make us so perfectly holy, that we shall have no lingering tendency to sin. Judgment, memory, will-every power and passion shall be emancipated from the thraldom of evil. We shall be holy even as God is holy, and in his presence we shall dwell for ever. Saints will not be out of place in heaven, their beauty will be as great as that of the place prepared for them. Oh the rapture of that hour when the everlasting doors shall be lifted up, and we, being made meet for the inheritance, shall dwell with the saints in light. Sin gone, Satan shut out, temptation past for ever, and ourselves "faultless" before God, this will be heaven indeed! Let us be joyful now as we rehearse the song of eternal praise so soon to roll forth in full chorus from all the blood-washed host; let us copy David's exultings before the ark as a prelude to our ecstasies before the throne. 

RAY STEDMAN
Notes
Epistle of Jude

DAVID THOMPSON
EPISTLE OF JUDE
SERMONS

Transcripts about 5-6 pages each. 

TREASURY OF SCRIPTURE KNOWLEDGE
Cross References and Notes on Jude
Compiled by R A Torrey

See also in depth Verse by Verse Commentary on Jude
Jude 1:1-13 Commentary
Jude 1:14-25 Commentary

Jude 1:1 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:

  • Jude = Mt 13:55, Mark 6:3
  • the servant = Jn 12:26; Acts 27:23; Ro 1:1; 6:22; 16:18; Jas 1:1; 2Pe 1:1
  • them = Jn 15:16; 17:17,19; Acts 20:32; 1Co 1:2; 6:11; Ep 5:26; 1Th 5:23; 1Pe 1:2
  • preserved = John 6:39; 10:28, 29, 30; 17:11,12,15; 2Ti 4:18; 1Pe 1:5
  • and called = Ro 8:30; 9:24; 1Th 2:12; 2Th 2:13,14; 2Ti 1:9; Heb 3:1; 1Pe 2:9; 5:10

Jude 1:2 Mercy unto you, and peace, and love, be multiplied.

  • Ro 1:7; 1Pe 1:2; 2Pe 1:2; Rev 1:4-6

Jude 1: 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.

  • when = Ro 15:15,16; Gal 6:11; Heb 13:22; 1Pe 5:12; 2Pe 1:12-15; 3:1
  • common = Isaiah 45:17,22; Acts 4:12; 13:46,47; 28:28; Gal 3:28; Titus 1:4; 2Pe 1:1
  • that ye = Neh 13:25; Jer 9:3; Acts 6:8-10; 9:22; 17:3; 18:4, 5, 6,28; Php 1:27; 1Th 2:2; 1Ti 1:18; 6:12; 2Ti 1:13; 4:7,8; Rev 2:10; 12:11
  • which = Dt 9:10; 21:9; Acts 20:27; 1Co 15:3; Gal 2:5; 2Pe 3:2
  • the saints = Ep 1:1; Php 1:1; Col 1:2

Jude 1:4 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.

  • crept = Mt 13:25; Acts 15:24; Gal 2:4; Ep 4:14; 2Ti 3:6; 2Pe 2:1,2
  • who = Ro 9:21,22; 1Pe 2:8; 2Pe 2:3
  • ungodly = 15; 2 Samuel 22:5; Ps 1:1; 1Pe 4:18; 2Pe 2:5,6; 3:7
  • turning = Ro 6:1,2; Gal 5:13; Titus 2:11,12; Heb 12:15,16; 1Pe 2:16; 2Pe 2:10,18-22
  • denying = Titus 1:15,16; 2Pe 2:1; 1 John 2:22
  • only = Ps 62:2; John 17:3; 1Ti 6:15,16; Rev 15:4

Jude 1:5 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.

  • put = Ro 15:15; 2Pe 1:12,13; 3:1
  • having = 1Co 10:1-12
  • afterward = Nu 14:22-37; 26:64,65; Dt 2:15,16; Ps 106:26; Heb 3:16, 17, 18, 19; 4:1,2

Jude 1:6 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.

  • angels = John 8:44
  • first estate or, principality = Ep 6:12
  • he hath = Mt 25:41; 2Pe 2:4
  • unto = Mt 8:29; Heb 10:27; Rev 20:10

Jude 1:7 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.

  • as = Ge 13:13; 18:20; 19:24-26; Dt 29:23; Isa 1:9; 13:19; Jer 20:16; 50:40; La 4:6; Ezek 16:49,50; Hos 11:8; Amos 4:11; Luke 17:29
  • strange = Ge 19:5; Ro 1:26,27; 1Co 6:9
  • are = Mt 11:24; 2Pe 2:6
  • eternal = Dt 29:23; Isa 33:14; Mt 25:41; Mk 9:43, 44, 45, 46, 47, 48, 49

Jude 1:8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

  • these = Jer 38:25, 26, 27, 28
  • defile = 1Co 3:17; 1Ti 1:10; 2Pe 2:10, 11, 12
  • despise = Ge 3:5; Nu 16:3,12,13, Ps 2:1-6; 12:3, 4; Lk 19:14; Acts 7:27,39; 1Th 4:8; Heb 13:17
  • speak = Jude 1:9,10; Ex 22:28; Pr 30:11,17; Ec 10:20; Acts 23:5; 1Pe 2:17

Jude 1:9 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.

  • Michael = Da 10:13,21; 12:1; Rev 12:7
  • archangel = 1Th 4:16
  • the body = Dt 34:6
  • durst = Ex 22:28; Isa 36:13-21; Mark 15:29; Lk 23:39,40; 1Pe 3:9; 2Pe 2:11
  • The Lord = 1Chr 12:17; Isa 37:3,4,10-20; Zech 3:2

Jude 1:10 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.

  • speak = 2Pe 2:12
  • in those = Ro 1:21,22

Jude 1:11 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.

  • Woe = Isa 3:9,11; Jer 13:27; Ezek 13:3; Zech 11:17; Mt 11:21; 23:13, 14, 15, 16; Lk 11:42, 43, 44, 45, 46, 47
  • for = Ge 4:5-14; 1Jn 3:12
  • ran = Nu 22:1-24; 31:16; Dt 23:4; Josh 24:9-11; Mic 6:5; 2Pe 2:15; Rev 2:14
  • perished = Nu 16:1-35; 26:9,10

Jude 1:12 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;

  • are spots = 2Pe 2:13,14
  • feasts = 1Co 11:21,22
  • feeding = Ps 78:29, 30, 31; Isa 56:10-12; Ezek 34:8,18; Lk 12:19,20,45; 16:19; 21:34; Php 3:19; 1Th 5:6,7; Jas 5:5
  • clouds = Pr 25:14; Hos 6:4; 2Pe 2:17
  • carried = Ep 4:14
  • trees = Ps 1:3; 37:2; Mt 13:6; 21:19,20; Mk 4:6; 11:21; Lk 8:6; Jn 15:4, 5, 6
  • twice = 1Ti 5:6; Heb 6:4-8; 2Pe 2:18-20
  • plucked = 2Chr 7:20; Ezek 17:9; Mt 15:13; Mk 11:20

Jude 1:13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.

  • Raging = Ps 65:7; 93:3,4; Isa 57:20; Jer 5:22,23
  • foaming = Php 3:19; 2Ti 3:13
  • wandering = Rev 8:10,11
  • to whom = 2Pe 2:17; Rev 14:10,11; 20:10; 21:8

Jude 1:14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,

  • Enoch = Ge 5:18,24; 1Chr 1:1, 2, 3; Heb 11:5,6
  • Behold = Dt 33:2; Job 19:25, 26, 27; Ps 50:3, 4, 5; Da 7:9,10; Zech 14:5; Mt 16:27; Mt 24:30,31; 25:31; 1Th 3:13; 2Th 1:7,8; Rev 1:7

Jude 1:15 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.

  • execute = Ps 9:7,8; 37:6; 50:1-6; 98:9; 149:9; Ec 11:9; 12:14; Jn 5:22,23,27; Acts 17:31; Ro 2:16; 14:10; 1Co 4:5; 5:13; Rev 22:12, 13,1 4, 15,20
  • convince = Ro 2:5; 3:19,20
  • and of all = Jude 1:16; Ex 16:8; 1Sa 2:3; Ps 31:18; 73:9; 94:4; Isa 37:22-36; Da 7:20; Da 11:36; Mal 3:13, 14, 15; Mt 12:31-37; Rev 13:5,6,11

Jude 1:16 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.

  • murmurers = Nu 14:36; 16:11; Dt 1:27; Ps 106:25; Isa 29:24; Lk 5:30; 15:2; 19:7; Jn 6:41,61; 1Co 10:10; Php 2:14
  • walking = Jude 1:18; Gal 5:16,24; 1Th 4:5; 2Ti 4:3; Jas 1:14,15; 1Pe 1:14; 2:11; 1Pe 4:2; 2Pe 2:10; 3:3
  • their mouth = Jude 1:15; Job 17:4,5; Ps 17:10; 73:9, 10, 11; 2Pe 2:18
  • having = Lev 19:15; Job 32:21; 34:19; Ps 15:4; Pr 28:21; 1Ti 6:5; Jas 2:1-9; 2Pe 2:1, 2, 3

Jude 1:17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;

  • remember = Mal 4:4; Acts 20:35; Ep 2:20; 4:11; 2Pe 3:2; 1Jn 4:6

Jude 1:18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.

  • there = Acts 20:29; 1Ti 4:1,2; 2Ti 3:1-5,13; 4:3; 2Pe 2:1; 3:3
  • who = Jude 1:16; Ps 14:1,2

Jude 1:19 These be they who separate themselves, sensual, having not the Spirit.

  • who = Pr 18:1; Isa 65:5; Ezek 14:7; Hos 4:14; 9:10; Heb 10:25
  • sensual = 1Co 2:14; Jas 3:15 Jn 3:5,6; Ro 8:9; 1Co 6:19

Jude 1:20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,

  • building = Acts 9:31; Ro 15:2; 1Co 1:8; 10:23; 14:4,5,26; Ep 4:12,16,29; Col 2:7; 1Th 5:11; 1Ti 1:4 Acts 15:9; 26:18; 2Ti 1:5; Titus 1:1; Jas 2:22; 2Pe 1:1; 1Jn 5:4; Rev 13:10
  • praying = Zech 12:10; Ro 8:15,26,27; 1Co 14:15; Gal 4:6; Ep 6:18 (see on site in depth article - Praying in the Spirit)

Jude 1:21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

  • Keep = 24; John 14:21; 15:9,10; Acts 11:23; 1Jn 4:16; 5:18,21; Rev 12:11
  • in = Ro 5:5; 8:39; 2Th 3:5; 1Jn 3:16,17
  • looking = Job 14:14; La 3:25,26; Mt 24:42-51; Lk 12:36, 37, 38, 39, 40; 2Ti 4:8; Titus 2:13,14; Heb 9:28; 2Pe 3:12
  • the mercy = John 1:17; 1Ti 1:2; 2Ti 1:2,16,18
  • unto = Ro 5:21; 6:23; 1Jn 5:10,11

Jude 1:22 And of some have compassion, making a difference:

  • Ezek 34:17; Gal 4:20; 6:1; Heb 6:4, 5, 6, 7, 8; Jas 5:19,20; 1Jn 5:16, 17, 18

Jude 1:23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.

  • save = Ro 11:14; 1Co 5:3-5; 2Co 7:10, 11, 12; 1Ti 4:16
  • pulling = Amos 4:11; Zech 3:2; 1Co 3:15
  • hating = Lev 13:47-59; 14:47; 15:17; Isa 64:6; La 4:14; Zech 3:3, 4, 5; 1Co 5:9, 10, 11; 1Co 15:33; 2Th 3:14; Rev 3:4,18

Jude 1:24 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,

  • able = 21; John 10:29,30; Ro 8:31; 14:4; 16:25, 26, 27; Ep 3:20; 2Ti 4:18
  • present = 2Co 4:14; 11:2; Ep 5:27; Col 1:22,28; 3:4; Heb 13:20,21
  • faultless = Rev 14:5
  • the presence = Mt 16:27; 19:28; 25:31; Lk 9:26; 1Th 4:16,17; 1Pe 4:13
  • exceeding = Ps 21:6; 43:4; Mt 5:12; 2Co 4:17; 1Pe 4:13

Jude 1:25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

  • the only = Ps 104:24; 147:5; Ro 11:33; 16:27; Ep 1:8; 3:10; 1Ti 1:17
  • God = Ps 78:20; Isa 12:2; 45:21; Jn 4:22; 1Ti 2:3; Titus 1:3,4; 2:10,13; Titus 3:4; 2Pe 1:1
  • be glory = 1Chr 29:11; Ps 72:18,19; Da 4:37; Mt 6:13; Ep 3:21; 1Pe 4:11; 1Pe 5:10,11; 2Pe 3:18; Rev 1:6; 4:9, 10, 11; 5:13,14

MARVIN VINCENT
New Testament Word Studies
On the Epistle of Jude

Note: Vincent's Notes below have been modified/supplemented with word studies and brief notes. Click here to see Vincent's original notes with no modifications.

See also in depth Verse by Verse Commentary on Jude
Jude 1:1-13 Commentary
Jude 1:14-25 Commentary

Jude 1:1

Jude = Rev., Judas. One of the brethren of Jesus; not the brother of James the Apostle, the son of Alphaeus, but of James the superintendent of the church at Jerusalem. He is named among the brethren of the Lord. Matthew 13:55; Mark 6:3.

Servant = He does not call himself an apostle, as Paul and Peter in their introductions, and seems to distinguish himself from the apostles in Jude 1:17, 18: "The apostles of our Lord Jesus Christ, how that they said," etc. We are told that Christ's brethren did not believe on him (John 7:5); and in Acts 1 the brethren of Jesus (Acts 1:14) are mentioned in a way which seems to separate them from the apostles. Doulos [word study], Bond-servant, occurs in the introductions to Romans, Philippians, Titus, James, and 2 Peter.

Brother of James = That Jude does not allude to his relationship to the Lord may be explained by the fact that the natural relationship in his mind would be subordinate to the spiritual (see Luke 11:27, 28), and that such a designation would, as Dean Alford remarks, "have been in harmony with those later and superstitious feelings with which the next and following ages regarded the Lord's earthly relatives." He would shrink from emphasizing a distinction to which none of the other disciples or apostles could have a claim, the more so because of his former unbelief in Christ's authority and mission. It is noticeable that James likewise avoids such a designation.

Kept (tereo [word study]) = See on 1Pe 1:4-note {Note = Lit., which has been reserved, a perfect participle, indicating the inheritance as one reserved through God's care for his own from the beginning down to the present. Laid up and kept is the idea. The verb signifies keeping as the result of guarding. Thus in John 17:11, Christ says, "keep (tereson) those whom thou hast given me;" in Jn 17:1212, "I kept them" (eteroun); i.e., preserved by guarding them. "Those whom thou gavest me I guarded (ephulaxa)." So Rev., which preserves the distinction. Similarly, John 14:15, "keep (teresate) my commandments;" preserve them unbroken by careful watching. So Peter was delivered to the soldiers to guard him (phulassein), but he was kept (etereito) in prison (Acts 12:4, 5). Compare Colossians 1:5, where a different word is used: apokeimenen, lit., laid away.}.

Compare John 17:6, 12.

In Jesus Christ (Iesou Christo) = The simple dative without preposition. Therefore for Jesus Christ; by the Father to whom Christ committed them (John 17:11). Compare 1 Thessalonians 5:23; Philippians 1:6, 10.

Called (kletos [word study]) = At the end of the verse, for emphasis.

Jude 1:2

Mercy (eleos [word study]) is the outward manifestation of pity and assumes need on the part of those who are recipients of the mercy and sufficient resources to meet the need on the part of those who show it. The idea of mercy is to show kindness or concern for someone in serious need or to give help to the wretched, to relieve the miserable. Here the essential thought is that mercy gives attention to those in misery.

Peace (eirene [word study]) from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together”. It follows that peace is the opposite of division or dissension. Peace as a state of concord and harmony is the opposite of war. Peace was used as a greeting or farewell corresponding to the Hebrew word shalom - "peace to you". Peace is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies or inwardly, as in the current context, within the soul. Peace implies health, well-being, and prosperity.

Love (agape [word study]) = Peculiar to Jude in salutation.

Multiplied (plethuno [word study]) means to be made full and in the active sense it means to cause to increase or to become greater in number.

Jude 1:3

Beloved = Occurring at the beginning of an epistle only here and 3 John 2.

When I gave all diligence (spoude [word study]) =Lit., making all diligence; the phrase found only here. In Hebrews 6:11, we find "shew diligence" (endeiknusthai) ; and in 2 Peter 1:5-note, "adding diligence." See note there {2Pe 1:5 note = Giving all diligence - The verb occurs only here in New Testament, and means, literally, to bring in by the side of: adding your diligence to the divine promises. So Rev., adding on your part.}

To write (grapho [word study])

The common salvation (pasan spouden poioumenos) (salvation = soteria [word study]) = The best texts add hemon, "of us". So Rev., "our common salvation."

It was needful (anagken eschon) = Lit., I had necessity (anagke [word study]). Alford, I found it necessary. Rev., I was constrained.

Earnestly contend (epagonizesthai) = Only here in New Testament. (See agonizomai [word study])

The faith (See "the faith -pistis") = The sum of what Christians believe.

See on Acts 6:7 {Note = Opinions differ greatly as to whether this (Acts 6:7 - the faith) is to be taken as meaning faith in Jesus Christ, or faith considered as Christian doctrine—the Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23 are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation.

1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: "the conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement" (Meyer).

2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ: obedience of the truth (1Peter 1:22). Accordingly, faith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power—the authority which commands submission.

3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i.e., which treats of faith, akoe, hearing being always used in the New Testament in a passive sense, and often rendered fame, rumor, report (see Matthew 4:24; 14:1; Mark 1:28; John 12:38; Ro 10:16). Compare, also, obedience of faith (Ro 1:5; Ro 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ.

The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine.}

Once (hapax) = Not formerly, but once for all. So Rev., "No other faith will be given," says Bengel.

Delivered (paradidomi [word study])

Saints (hagios [word study])

Jude 1:4

With the whole verse compare 2 Peter 2:1-see notes.

Ungodly (asebes [word study]) means lack of interest in the things of God and a behavior and lifestyle consistent with such an irreverent attitude. See the depth study of the related word ungodliness (asebeia [word study]). Asebes pertains to violating norms for a proper relation to deity, and in short means irreverent (lacking proper respect of God) or impious. In simple terms it is choosing to live as if God did not exist and without regard for Him.

Crept in unawares (pareisedusan) = Rev., privily. The verb means to get in by the side, to slip in by a side-door. Only here in New Testament.

See similar descriptive verb in 2 Peter 2:1 {= Privily shall bring in [Secretly introduce = pareisago [word study]] Only here in New Testament. The kindred adjective occurs Galatians 2:4, "false brethren privily brought in" (pareisaktous). The metaphor is of spies or traitors introducing themselves into an enemy's camp. Compare Jude 1:4, crept in unawares. The verb means, literally, to bring (agein) into (eis) by the side of (para)}.

Ordained = The meaning is in dispute. The word occurs four times in New Testament. In two of these instances pro has clearly the temporal sense before (Ro 15:4-note; Ephesians 3:3-note). In Galatians 3:1, it is taken by some in the sense of openly, publicly (see note there). It seems better, on the whole, to take it here in the temporal sense, and to render written of beforehand, i.e., in prophecy as referred to in Jude 1:14, 15. So the American Rev.

Lasciviousness = See on 1Peter 4:3-note. = {Vincent's note on 1Pe 4:3 = The following enumeration of vices is characteristic of Peter's style in its fulness and condensation. He enumerates six forms of sensuality, three personal and three social:

(1) Aselgeiais, wantonness (aselgeia [word study]). See on Mark 7:22 {= Derivation unknown. It includes lasciviousness, and may well mean that here; but is often used without this notion. In classical Greek it is defined as violence, with spiteful treatment and audacity. As in this passage its exact meaning is not implied by its being classed with other kindred terms, it would seem better to take it in as wide a sense as possible—that of lawless insolence and wanton caprice, and to render, with Trench, wantonness, since that word, as he remarks, "stands in remarkable ethical connection with aselgeia, and has the same duplicity of meaning" ("Synonyms of the New Testament"). At Ro 13:13, where lasciviousness seems to be the probable meaning, from its association with chambering (oitais), it is rendered wantonness in A. V. and Rev., as also at 2Pe 2:18.}. Excesses of all kinds, with possibly an emphasis on sins of uncleanness.

(2) Epithumiasis, lusts (epithumia [word study]). See note on Mark 4:19 {= Lusts, not in the limited sense of mere sexual desire, but in the general sense of longing. The word is also used of desire for good and lawful things (Luke 22:15; Philippians 1:23-note).}. Pointing especially to fleshly lusts, "the inner principles of licentiousness" (Cook).

(3) Oinophlugiais, excess of wine. Only here in New Testament. The kindred verb occurs in the Septuagint, Deuteronomy 21:20; Isaiah 56:12. From oinos, wine, and phleo or phuo, to teem with abundance; thence to boil over or bubble up, overflow. It is the excessive, insatiate desire for drink, from which comes the use of the word for the indulgence of the desire—debauch. So Rev., wine-bibbings. The remaining three are revellings, banquetings, and idolatries.}

Turn (change) (metatithemi [word study]) literally means to put in another place. In the figurative sense metatithemi means to effect a change in state or condition and so to alter something as when the priesthood is changed (Heb 7:12).

Grace (charis [word study]) is God's unmerited favor and supernatural enablement and empowerment for salvation and for daily sanctification.

Lord God = God is omitted in the best texts. On Lord, see on 2 Peter 2:1-note. {= In most cases in the New Testament the word is rendered master, the Rev. changing lord to master in every case but two—Luke 2:29; Acts 4:24; and in both instances putting master in margin, and reserving lord for the rendering of kurios. In three of these instances the word is used in direct address to God; and it may be asked why the Rev. changes Lord to Master in the text of Revelation 6:10, and retains Lord in Luke 2:29; Acts 4:24. In five out of the ten occurrences of the word in the New Testament it means master of the household. Originally, it indicates absolute, unrestricted authority, so that the Greeks refused the title to any but the gods. In the New Testament despotes and kurios are used interchangeably of God, and of masters of servants.}

Lord (master, owner) (kurios [word study]) describes the supreme one, one who is sovereign and possesses absolute authority, absolute ownership and uncontested power. Kurios is used of the one (God) to Whom a person or thing belongs, about which He has the power of deciding.

Jude 1:5

Ye once knew = Entirely wrong. The participle is to be rendered as present, and the once is not formerly, but once for all, as Jude 1:3. So Rev., rightly, though ye know all things once for all.

Destroyed (apollumi [word study]) conveys the basic meaning of describing that which is ruined and is no longer usable for its intended purpose.

Believe (pisteuo [word study]) means to have a firm conviction as to the goodness, efficacy, or ability of something or someone. To accept the word or evidence of.

Jude 1:6

Keep (tereo [word study]) means to keep an eye on, keep something in view, to attend carefully, or to watch over it. Tereo speaks of guarding something which is in one’s possession. It means to watch as one would some precious thing. The idea is to observe attentively and to retain in custody.

First estate (archen = The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as principalities (Romans 8:38); rule (1Co 15:24). Compare Lk 12:11, magistrates; Rev., rulers; and Lk 20:20, power. Rev., rule. A peculiar use of the word occurs at Acts 10:11, "the sheet knit at the four corners (archais);" the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the angels are often spoken of in the New Testament as archai, principalities; as Romans 8:38; Ephesians 1:21; so that this term would be appropriate to designate their dignity, which they forsook.

Left (abandoned) (apoleipo [word study])

Habitation (oiketerion = Only here and 2 Corinthians 5:2.

Everlasting (aidios [word study]) = Only here and Ro 1:20. For a longer form aeidios , from aei, always.

Under darkness (hupo zophon) (zophos [word study]) Under carries the sense of the darkness brooding over the fallen spirits. On darkness, see on 2 Peter 2:4-note (Peculiar to Peter and Jude. Originally of the gloom of the nether world). Compare Hesiod:

"There the Titanian gods, to murky gloom
Condemned by will of cloud-collecting Jove,
Lie hid in region foul."
Theogony, v., 729.

Jude 1:7

Even as (just as) (homoios [word study])

The cities about them = Admah and Zeboim. Deut 29:23; Hosea 11:8.

Giving themselves over to fornication (ekporneusasai) = Rev., more strictly, having given, etc. Only here in New Testament. The force of ek is out and out; giving themselves up utterly. See on followed, 2 Peter 1:16-note.

Giving (pareisphero [word study]) means literally to bear in alongside or besides (to bring to bear), and so to introduce simultaneously. This verb implies making a strong effort to provide something. Pareisphero was at times used of smuggling or of importing along byways.

Going after (apelthousai opiso) = The aorist participle. Rev., having gone. The phrase occurs Mark 1:20; James and John leaving their father and going after Jesus. "The world is gone after him" (John 12:19). Here metaphorical. The force of ἀπό is away; turning away from purity, and going after strange flesh.

Strange flesh = Compare 2 Peter 2:10-note; and see Romans 1:27; Leviticus 18:22, 23. Also Jowett's introduction to Plato's "Symposium ;" Plato's "Laws," viii., 836, 841; Döllinger, "The Gentile and the Jew," Darnell's trans., ii., 238 sq.

Flesh (sarx [word study])

Are set forth (prokeintai) (prokeimai [word study]) = The verb means, literally, to lie exposed. Used of meats on the table ready for the guests; of a corpse laid out for burial; of a question under discussion. Thus the corruption and punishment of the cities of the plain are laid out in plain sight.

As an example (deigma) = Only here in New Testament. From deiknumi, to display or exhibit; something, therefore, which is held up to view as a warning.

Suffering the vengeance of eternal fire (puros aioniou dioko hupechomsai) = Rev., rightly, substitutes punishment for vengeance, since dike carries the underlying idea of right or justice, which is not necessarily implied in vengeance. Some of the best modern expositors render are set forth as an example of eternal fire, suffering punishment. This meaning seems, on the whole, more natural, though the Greek construction favors the others, since eternal fire is the standing term for the finally condemned in the last judgment, and could hardly be correctly said of Sodom and Gomorrah. Those cities are most truly an example of eternal fire. "A destruction so utter and so permanent as theirs has been, is the nearest approach that can be found in this world to the destruction which awaits those who are kept under darkness to the judgment of the great day" (Lumby). Suffering (hupechomsai). Only here in New Testament. The participle is present, indicating that they are suffering to this day the punishment which came upon them in Lot's time. The verb means, literally, to hold under; thence to uphold or support, and so to suffer or undergo.

Jude 1:8

Yet (mentoi) = Not rendered by A. V., but expressing that though they have these fearful examples before them, yet they persist in their sin.

Defile (miaino [word study]) means literally to dye with another color. Figuratively miaino it describes a mind and conscience that is morally contaminated, corrupted, tainted, tinged and polluted. In a ceremonial or cultic sense it means to defile or make unclean and so unacceptable. Jude uses miaino in a physical and a moral sense of the one's flesh defiled by licentiousness and so to corrupt morally.

Reject (set aside, nullify) (atheteo [word study]) means to regard as nothing, to not recognize, to spurn, to despise, to do away with what has been laid down. In Classic Greek atheteo is used to describe setting aside of a treaty or promise.

Blaspheme (blasphemeo [word study]) means literally to speak to harm and in general therefore means to bring into ill repute and so to slander.

Dominiondignities (kuriotnta- doxas) = It is not easy to determine the exact meaning of these two terms. Kuriotes, dominion, occurs in three other passages, Ep 1:21-note; Col 1:16-note; 2Pe 2:10-note. In the first two, and probably in the third, the reference is to angelic dignities. Some explain this passage and the one in Peter, of evil angels. In Colossians the term is used with thrones, principalities, and powers, with reference to the orders of the celestial hierarchy as conceived by Gnostic teachers, and with a view to exalt Christ above all these. Glories or dignities is used in this concrete sense only here and at 2Pe 2:10-note.

Majesties (doxa [word study])

Jude 1:9

Michael the archangel = Here we strike a peculiarity of this epistle which caused its authority to be impugned in very early times, viz., the apparent citations of apocryphal writings. The passages are Jude 1:9, 14, 15. This reference to Michael was said by Origen to be founded on a Jewish work called "The Assumption of Moses," the first part of which was lately found in an old Latin translation at Milan; and this is the view of Davidson, so far at least as the words "the Lord rebuke thee" are concerned. Others refer it to Zechariah 3:1; but there is nothing there about Moses' body, or Michael, or a dispute about the body. Others, again, to a rabbinical comment on Deuteronomy 34:6, where Michael is said to have been made guardian of Moses' grave. Doubtless Jude was referring to some accepted story or tradition, probably based on Deuteronomy 34:6. For a similar reference to tradition compare 2Ti 3:8-note; Acts 7:22.

Michael = Angels are described in scripture as forming a society with different orders and dignities. This conception is developed in the books written during and after the exile, especially Daniel and Zechariah. Michael (Who is like God?) is one of the seven archangels, and was regarded as the special protector of the Hebrew nation. He is mentioned three times in the Old Testament (Daniel 10:13, 21; 12:1), and twice in the New Testament (Jude 9; Revelation 12:7). He is adored as a saint in the Romish Church. For legends, see Mrs. Jameson, "Sacred and Legendary Art," i., 94 sq.

Archangel (archaggelos [word study]) refers to the first or highest angel, the leader of the angels.

Disputed (diakrino [word study])

Devil (diabolos [word study]) Notice how the root words (diá = through + bállō = throw) picture what the devil does. He constantly throws between seeking to divide whether it be between a husband and wife, a child and parent, a church, etc. Resist his divisive, condemnatory accusations firm in your faith.

A railing accusation (krisin blasphemias) (blasphemia [word study]) = Lit., a judgment of railing; a sentence savoring of impugning his dignity. Michael remembered the high estate from which he fell, and left his sentence to God.

Rebuke (epitimao [word study]) means literally to put honor upon and then to mete out due measure and so then to find fault with, to censure severely, to rebuke, to express strong disapproval of, or to denounce (cp the incredible example in Mt 16:22).

Jude 1:10

Compare 2Peter 2:12.

They know not (ouk oidasin) = Mental comprehension and knowledge, and referring to the whole range of invisible things; while the other verb in this verse, also translated by A. V. know (epistantai, originally of skill in handicraft), refers to palpable things; objects of sense; the circumstances of sensual enjoyment. Rev. marks the distinction by rendering the latter verb understand.

Naturally (phusikos) = Only here in New Testament. Compare phusika, natural (phusikos [word study]), 2 Peter 2:12-note.

Corrupt (phtheiro [word study] from phthío or phthíno = waste, decay, wither, pine away) means to cause harm to in a physical manner or in outward circumstances. To shrivel, to wither, to spoil. It means to ruin or destroy something with the implication of causing something to be corrupt.

Jude 1:11

Woe (ouai) = Often used by our Lord, but never elsewhere except here and in the Apocalypse. The expression in 1 Corinthians 9:16 is different. There the word is not used as an imprecation, but almost as a noun: "Woe is unto me." So Hosea 9:12 (Sept.).

Ran greedily (exechuthesan) (ekcheo [word study]) = Lit., were poured out. Rev., ran riotously. A strong expression, indicating a reckless, abandoned devotion of the energies, like the Latin effundi. So Tacitus says of Maecenas, "he was given up to love for Bathyllus;" lit., poured out into love.

After = Better, as Rev., in; as, "in the way of Cain." The error was their sphere of action. Similarly,

Error (plane [word study]) describes a roaming or a wandering and then figuratively a going astray or a wandering out of the right way. Vincent says plane is an "error which shows itself in action...It may imply deceit as accompanying or causing error"

Reward (wage) (misthos [word study]) literally refers to pay which is due for labor performed or dues paid for work.

In the gainsaying (te antilogia) (antilogia [word study]) = In the practice of gain-saying like Korah's. Antilogia is from anti, against, and lego, to speak. Hence, literally, contradiction. Gainsay is a literal translation, being compounded of the Anglo-Saxon gegn, which reappears in the German gegen, against, and say.

Perished (apollumi [word study]) means to destroy utterly but not to cause to cease to exist. Apollumi is not the loss of being per se, but is more the loss of well-being. It means to ruin so that the person ruined can no longer serve the use for which he was designed. His very existence in time and eternity is rendered useless!

Korah = Who spake against Moses (Nu 16:3). The water which Moses brought from the rock at Kadesh was called the water of Meribah (Strife), or, in Septuagint, hudor antilogias, the water of contradiction.

Jude 1:12

Spots (spilades) = Only here in New Testament. So rendered in A. V., because understood as kindred to spiloi (2 Peter 2:13-note); but rightly, as Rev., hidden rocks. So Homer, ("Odyssey," iii., 298), "the waves dashed the ship against the rocks (spiladessin)." See on deceivings, 2Peter 2:13-note. These men were no longer mere blots, but elements of danger and wreck.

When they feast with you = See on 2Peter 2:13-note. {Note = The word originally conveys the idea of sumptuous feasting, and is appropriate in view of the fact to which Peter alludes, that these sensualists converted the love-feast into a revel. Compare Paul's words, 1Cor 11:21, "one is hungry and another drunken." This seems to favor the reading agapais. The word occurs only here and Jude 1:12.}

Feeding (poimainontes) (poimaino [word study]) = See on 1Peter 5:2-note. Lit., shepherding themselves; and so Rev., shepherds that feed themselves; further their own schemes and lusts instead of tending the flock of God. Compare Isaiah 56:11.

Without fear (aphobos) = Of such judgments as visited Ananias and Sapphira. Possibly, as Lumby suggests, implying a rebuke to the Christian congregations for having suffered such practices.

Clouds without water = Compare 2Peter 2:17-note, springs without water. As clouds which seem to be charged with refreshing showers, but are borne past (parapheromenai) and yield no rain.

Carried about (periphero [word study])

Whose fruit withereth (phthinoporina) = From phthino or phthio, to waste away, pine, and opora, autumn. Hence, literally, pertaining to the late autumn, and rightly rendered by Rev., autumn (trees). The A. V. is entirely wrong. Wyc., harvest trees. Tynd., trees without fruit at gathering-time.

Without fruit (Unfruitful) (akarpos [word study]) means barren, without fruit or unprofitable. Akarpos pictures a tree without fruit under the most favorable of circumstances.

Twice dead (dead = apothnesko [word study]) = Not only the apparent death of winter, but a real death; so that it only remains to pluck them up by the roots.

 Jude 1:13

Raging (agria) = Rev., wild, which is better, as implying quality rather than act. Waves, by nature untamed. The act or expression of the nature is given by the next word.

Foaming out (epaphrizonta) = Only here in New Testament. Compare Isaiah 57:20.

Shame (aischunas) (aischune [word study]) = Lit., shames or disgraces. Aischune describes shame resulting from exposure of one’s weaknesses or sins. It is not a feeling one has but an experience which comes to someone.

Wandering stars = Compare 2Peter 2:17-note. Possibly referring to comets, which shine a while and then pass into darkness. "They belong not to the system: they stray at random and without law, and must at last be severed from the lights which rule while they are ruled" (Lumby).

Blackness (zophos [word study]) = See on 2 Peter 2:4-note. {Note = Peculiar to Peter and Jude. Originally of the gloom of the nether world, So Homer:

"These halls are full
Of shadows hastening down to Erebus
Amid the gloom (hupo zophon)."}

Of darkness (tou skotous) (skotos [word study]) = Lit., "the darkness," the article pointing back to the darkness already mentioned, Jude 1:6. Skotos is from skia a shadow thrown by an object. Skotos is literally that sphere in which light is absent. Skotos is used as another name for the place of punishment, eternal misery and eternal separation from God (the meaning of skotos here).

Jude 1:14

Enoch prophesied = This is the second of the apocryphal passages referred to in notes on v. 9. It is quoted from the apocryphal book of Enoch, directly, or from a tradition based upon it.

The passage in Enoch is as follows:

"Behold he comes with ten thousands of his saints, to execute judgment upon them, and to destroy the wicked, and to strive (at law) with all the carnal for everything which the sinful and ungodly have done and committed against him."

The Book of Enoch, which was known to the fathers of the second century, was lost for some centuries with the exception of a few fragments, and was found entire in a copy of the Ethiopic Bible, in 1773, by Bruce. It became known to modern students through a translation from this into English by Archbishop Lawrence, in 1821. It was probably written in Hebrew. It consists of revelations purporting to have been given to Enoch and Noah, and its object is to vindicate the ways of divine providence, to set forth the retribution reserved for sinners, angelic or human, and "to repeat in every form the great principle that the world—natural, moral, and spiritual—is under the immediate government of God."

Besides an introduction it embraces five parts: 1. A narrative of the fall of the angels, and of a tour of Enoch in company with an angel through heaven and earth, and of the mysteries seen by him. 2. Parables concerning the kingdom of God, the Messiah, and the Messianic future. 3. Astronomical and physical matter; attempting to reduce the images of the Old Testament to a physical system. 4:. Two visions, representing symbolically the history of the world to the Messianic completion. 5. Exhortations of Enoch to Methuselah and his descendants. The book shows no Christian influence, is highly moral in tone, and imitates the Old Testament myths.

With ten thousands of his saints (en hagiais muriasin ) = Lit., in or among holy myriads. Compare Deuteronomy 33:2; Zechariah 14:5.

Ungodly (asebeis) (asebeia [word study]) —ungodly deeds (ergon asebeias, lit., works of ungodliness) which they have ungodly committed (esebesan), and of all their hard speeches which ungodly (asebeis) sinners, etc.

The evident play upon the word ungodly can be rendered but clumsily into English. Rev., translates, 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. The words ungodly sinners are placed in an unusual position, at the end of the sentence, for emphasis; ungodliness being the key-note of the writer's thought.

Hard (ton skleron) = Speeches is supplied. Lit., hard things. So Rev. The railing, gainsaying ; the profane and vain babblings (2Ti 2:16-note). Compare John 6:60, a hard saying, where the word means not abusive but difficult. In James 3:4, rough, used of the winds. In Acts 26:14, of Saul of Tarsus; "hard to kick against the pricks."

Sinners (hamartolos [word study]) describes those who are continually erring from the way, constantly missing God's mark, living in opposition to His good and acceptable and perfect will.

Jude 1:16

Murmurers (goggustai) = Only here in New Testament. Doubtless, originally, with some adaptation of sound to sense, gongustai. It is used of the cooing of doves.

Complainers (mempsimoiroi) = From memphomai, to find fault with, and moira, a part or lot. Lit., blamers of their lot.

Lusts (epithumia [word study]) most often in the NT describes strong desires which are perverted and unrestrained and which originate from the Sin nature, which is corrupt and fallen.

Great swelling words = See on 2Pe 2:18-note. {Note: Only here and Jude 16. The word means of excessive bulk. It accords well with the peculiar word uttering, since it denotes a kind of speech full of high-sounding verbosity without substance. Phtheggomenoi, uttering, is significantly applied alike to Balaam's beast and to these empty declaimers.}

Having men's persons in admiration (thaumazontes prosopa) = The Rev., shewing respect of persons, is neater, but the A. V. more literal: admiring the countenances. Compare Gen 19:21, Sept., "I have accepted thee:" lit., have admired thy face.

Because of advantage = See 2Pe 2:3-note, 2Pe 2:14-note. {Note = Make merchandise (emporeusontai) Only here and James 4:13. Compare Jude 1:16, for the sake of advantage; their glory being in having a multitude of followers.}

Beloved = Compare Jude 1:3.

Jude 1:17

Words (rhema [word study]) refers to the spoken word, especially a word as uttered by a living voice.

Jude 1:18

Mockers = See on 2 Peter 3:3-note. {Note: Scoffers walking (eupaiktai poreuomenoi) This is the reading followed by A. V. But the later texts have added eupaigmone, in mockery, occurring only here, though a kindred word for mockings (eupaigmon) is found Hebrews 11:36. This addition gives a play upon the words; and so Rev., "Mockers shall come with mockery, walking," etc.}

Ulrich Zwingli - Jude foresaw the coming of mockers in the last time who would walk after their own lusts and godlessness, and having the Spirit. And by their deeds we see clearly that they have no hope, for they rage furiously and live shamelessly and desire inordinately and persecute arrogantly and seize and grasp everything that they can plunder or steal or gain. All these things are tokens of their godlessness and despair. Like their father the devil, they are harsh toward everybody, refuse the joy and consolation of salvation, and despise every warning that might turn them from error. They will not retain God in their knowledge. So they begin to experience already that eternal perdition that in the world to come they will fulfill eternally.

Ungodly lusts (epithumias ton asebeion) (epithumia [word study]) (asebeia [word study]) = Lit., lusts of ungodlinesses.

Jude 1:19

Separate themselves (apodiorizontes) = Only here in New Testament. Themselves is unnecessary. Better, as Rev., make separations; i.e., cause divisions in the church. The verb is compounded with apo, away; dia, through; pros, a boundary line. Of those who draw a line through the church and set off one part from another.

Sensual (psuchikoi see psuchikos) = See on Mark 12:30. {Note = Soul (psuches) The word is often used in the New Testament in its original meaning of life. See Matthew 2:20; 20:28; Acts 20:10; Romans 11:3; John 10:11. Hence, as an emphatic designation of the man himself. See Matthew 12:18; Hebrews 10:38; Luke 21:19. So that the word denotes "life in the distinctness of individual existence" (Cremer). See further on psuchikos, spiritual, 1Corinthians 15:44.}

As psuche denotes life in the distinctness of individual existence, "the centre of the personal being, the I of each individual," so this adjective derived from it denotes what pertains to man as man, the natural personality as distinguished from the renewed man. So 1 Corinthians 2:14; 15:44:. The rendering sensual, here and James 3:15, is inferential: sensual because natural and unrenewed In contrast with this is...

The spirit = The higher spiritual life. So the adjective pneumatikos, spiritual, is everywhere in the New Testament opposed to psuchikos, natural. See 1Corinthians 15:44, 46.

Jude 1:20

Praying (proseuchomai [word study]) in the NT is always used of prayer addressed to God (to Him as the object of faith and the One who will answer one’s prayer) and means to speak consciously (with or without vocalization) to Him, with a definite aim (See study of noun proseuche).

Jude 1:21

Keep (tereo [word study]) - The aorist imperative is a command calling for effective, even urgent carrying out of this action.

Looking for (waiting anxiously) (prosdechomai [word study]) means to accept favorably, to receive one into intercourse/companionship, to give access to oneself or receive to oneself. The present tense pictures this as one's habitual practice! Prosdechomai is used of things future, in the sense of expecting and with the meaning of accepting. This verb is virtually always is found in the middle voice conveying reflexive action (action directed or turned back on self) which means that one receives to one’s self or gives another access to one’s self.

Jude 1:22

And of some have compassion, making a difference = This follows the reading, kai ous men eleeite (eleate) diakrinomenoi, which would require, "On some have mercy who are in doubt. So Rev. Others, again, for eleeite, have mercy, read elegchete, reprove, and render diakrinomenos, who are contentious: "Some who are contentious rebuke." The Rev. rendering better suits what follows.

Doubting (diakrino [word study])

Jude 1:23

Snatching them out of the fire = The writer has in mind Zechariah 3:2, a brand plucked from the burning. Compare Amos. 4:11.

Snatching (harpazo [word study]) means to snatch up or way, to seize, to steal, to pluck or to pull and to do so suddenly, even with violence and speed and no warning. The idea is to take by force with a sudden swoop and usually indicates a force which cannot be resisted.

With fear (en phobo) = Lit., in fear; i.e., of the contagion of sin while we are rescuing them.

Spotted (espilomenon) = Only here and James 3:6. See on 2 Peter 2:13-note.

Jude 1:24

Able (dunamai [word study]) The present tense pictures His continual inherent ability to keep us from falling.

To keep you from falling (phulaxai humas aptaistous) = Lit., "to keep you without stumbling. Only here in New Testament. See the kindred word offend. Rev., stumble, James 2:10; 3:2.

Keep (phulasso [word study]) means to watch, to carry out the function as a military guard or sentinel (cp Ac 23:35, 28:16), to keep one's eye upon that he might remain safe. Phulasso is used to describe the shepherds "keeping watch over their flock by night (Lk 2:8), which congers up the image of savage wolves seeking to devour helpless sheep. This picture parallels our Good Shepherd Who keeps watch over His sheep as in this verse.

Faultless (above reproach, blameless) (amomos [word study]) is literally without spot or blemish. It was used to describe the absence of defects in sacrificial animals and figuratively of the Lamb of God as unblemished.

Glory (doxa [word study]) is from the verb dokeo which means to give a proper opinion or estimate of something and thus the glory of God expresses all that He is in His Being and in His nature, character, power and acts.

Exceeding joy (agalliasei) (See related verb - agalliao [word study]) = See on 1 Peter 1:6-note. {Note: The word is always employed in the New Testament for great or lively joy. See Matthew 5:12; Luke 1:47; 10:21.}

Jude 1:25

Savior (soter [word study]) refers to the agent of salvation or deliverance, the one who rescues, delivers, saves and preserves. Anyone who saves or delivers can be called a deliverer or rescuer (a soter). Here obviously soter is used of God as the source of salvation - the Deliverer, the Preserver, the Protector, the Healer, the One Who rescues us from danger and to a state of spiritual prosperity now and throughout eternity.

Dominion (kratos [word study]) denotes the presence and significance of force or strength rather than its exercise. It is the ability to exhibit or express resident strength.

Power (authority) (exousia [word study]) refers to authority and combines the idea of the "right and the might". Exousía is the power to do something and was a technical term used in court where it described a legal right.

Both now and ever (kai nun kai eis pantas tous aionas) = Lit., both now and unto all the ages. The best texts add pro pantos tou aionos, before all time.

SPURGEON EXPOSITION
OF JUDE

Jude 1:1. Jude.

That is to say Judas, not Iscariot, —

Jude 1:1. The servant of Jesus Christ, and brother of James, —

He does not say, “and brother of our Lord,” for we know that James and Judas were both of them among the Lord’s kinsman according to the flesh; but now, after the flesh, knoweth he even Christ no more, but is content and happy to be known as “the servant of Jesus Christ, and brother of James,” —

Jude 1:1. To them that are sanctified by God the Father,

For the decree of election, the setting apart of the chosen is usually ascribed unto God the Father.

Jude 1:1. And preserved in Jesus Christ, and called:

We have here a very blessed description of the whole work of our salvation, — set apart by the Father, joined unto Christ, and preserved in him, and then, in due time, called out by the Spirit of God.

Jude 1:2. Mercy unto you, and peace, and love, be multiplied.

Christian letters should be full of love and good will. The Christian dispensation breathes beneficence, it is full of benediction: “Mercy unto you, and peace, and love, be multiplied.” May the Divine Trinity give you a trinity of blessings!

Jude 1:3. 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 you should earnestly contend for the faith that was once delivered unto the saints.

In the sense of being once for all given to the saints, the faith of Christians is not a variable quantity. It is not a thing which changes from day to day, as some seem to suppose, vainly imagining that fresh light is bestowed upon each new generation. No, the truth was delivered once for all, it was stereotyped, fixed; and it is for us to hold it fast as God has given it to us.

Jude 1:4. For there are certain men crept in unawares, —

They did not boldly avow their heresy when they came in; — they would not have been allowed to enter if they had done so, — but they sneaked in, they climbed into the pulpit, professing to be preachers of the gospel, when they knew, all the while, that they intended to undermine it. Basest of all men are those who act thus: “There are certain men crept in unawares,” —

Jude 1:4. Who were before of old ordained to this condemnation,

Proscribed by God as traitors long ago. Those who have not the courage of their convictions probably have no convictions at all, but seek to undermine the faith which they profess to hold.

Jude 1:4. Ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and Our Lord Jesus Christ.

Antinomians, “turning the grace of our God into lasciviousness,” falsely declaring that the law has no binding force upon the Christian’s life, and saying that we may do evil that good may come; — and Socinians, “denying the only Lord God, and our Lord Jesus Christ.”

Jude 1:5. 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.

If we have no real faith, we may appear to go a long way towards heaven, but we shall not enter the heavenly Canaan.

Jude 1:6. 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.

See, then the need of stability, the need of abiding in the faith, and abiding in the practice of it, lest we should turn out to be like the Israelites, who, though they came out of Egypt, left their carcasses in the wilderness, or like the angels, who, though they once stood in God’s presence in glory, have fallen to the depths of the abyss because of their apostasy.

Jude 1:7-8. 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.

Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. They cast off all restraint; they claim to have liberty to do whatever they like; and when reproved, they utter railing words against those who honestly rebuke them.

Jude 1:9. 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.

To what does this refer? I am sure I do not know. I cannot think it refers to anything recorded in the Old Testament, but to some fact, known to Jude, who here speaks by revelation, and records it. We believe it, and learn from it that, when an archangel disputes with the devil, he does not use hard words even against him, for hard words are an evidence of the weakness of the cause which they are used to support. Hard arguments softly put, are the really effective weapons, but it takes some of us a long time to learn this; and generally, in our younger days, we wear away our own strength by the violence with which we use it.

Jude 1:10. 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.

It is a horrible thing when a man’s sin goes the full length of his knowledge, and he sins up to the degree of his possibilities.

Jude 1:11-12. 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. These are spots —

“These are spoilers,” so it may be rendered.

Jude 1:12. In your feasts of charity,

They spoil your love feasts at the communion table, they mar your fellowship when you gather together for worship.

Jude 1:12. When they feast with you, feeding themselves without fear.

Some of the best Christians, who come to the Lord’s table, come there in great fear and trembling; and I have known some, who have had an undoubted right to be there, half afraid to come. Yet those very persons who have a holy fear lest they should come amiss, are those who really ought to come. “Feeding themselves without fear” is the mark of those who are farther off from God.

Jude 1:12. Clouds they are without water, carried about of winds.

They believe according to what is said to them by the last man who speaks to them; they are easily persuaded to this doctrine, and to that, and the other.

Jude 1:12. Trees whose fruit withereth, without fruit,

They seem to be bearing fruit, but it drops off before it ripens.

Jude 1:12-13. Twice dead, plucked up by the roots; raging waves of the sea, —

They have nothing to say for Christ, yet they must say something, so they are “raging waves of the sea,” —

Jude 1:13. Foaming out their own shame, wandering stars, to whom is reserved the thickness of darkness for ever.

These are the false professors of religion, the members of the church for whom there are seats reserved in hell. This is a dreadful thought: “to whom is reserved the blackness of darkness for ever;” — not for the heathen, not for the open refusers of the gospel, but for such as creep into the churches unawares, teach false doctrine, live unholy lives.

Jude 1:14-15. And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of his saints, 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.

How Jude knew that Enoch said that, I cannot tell; it is another instance of inspiration.

Jude 1:16. These are murmurers, complainers,

You know the sort of people alluded to here, nothing ever satisfies them. They are discontented even with the gospel. The bread of heaven must be cut into three pieces, and served on dainty napkins, or else they cannot eat it; and very soon their soul loatheth even this light bread. There is no way by which a Christian man can serve God so as to please them. They will pick holes in every preacher’s coat; and if the great High Priest himself were here, they would find fault with the color of the stones of his breastplate.

Jude 1:16-19. Walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage. But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ how that they told you there should be mockers in the last time, who should talk after their own ungodly lusts. These be they who separate themselves, sensual, having not the Spirit.

People who must, if they make a profession of religion at all, be continually breaking up churches, and holding themselves aloof from others, having no fellowship with anybody but those who can say “shibboleth” as plainly as they can, and sound they pretty loudly.

Jude 1:20-22. But ye beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. And of some have compassion, making a difference:

Some of those professors, who are not living consistently with their profession, in whom you can see signs and tokens of sin, yet there may be some trace of repentance, some reason to hope that they will forsake the evil when they see it to be evil: “have compassion” upon them.

Jude 1:23. And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.

When you have to deal with unclean professors, there must be an abhorrence and detestation of their sin even when there is great gentleness towards the sinner. We must never be such believers in the repentance of the guilty as to be willing to wink at sin; for sin is a great evil in any case, and repentance cannot wipe it away; and though it behoves us to be tender to the sinner, we must never be tender to the sin. How beautifully this short and sad Epistle ends! Having described the many who, after making a profession, yet turn aside, Jude bursts out with this jubilant doxology: —

Jude 1:24-25. 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, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

SERMONS BY VERSE
BOOK OF JUDE

These are older expositions

A Servant of Christ W. Jenkyn, M. A. Jude 1:1-2
Authorship and Salutation T. Croskery Jude 1:1, 2
Grace and Sanctification W. Jenkyn, M. A. Jude 1:1-2
Sanctification and Preservation of the Saints S. Otes. Jude 1:1-2
The Apostolic Benediction W. Muir, D. D. Jude 1:1-2
The Salutation T. Davies, M. A. Jude 1:1-2
The Christian Cooperation Desired in the Defense of the Gospel J.S. Bright Jude 1:1-4
The Letter R. Finlayson Jude 1:1-25
Holy Arithmetic C. H. Spurgeon. Jude 1:2
Mercy W. Jenkyn, M. A. Jude 1:2
Mercy, Peace, and Love Multiplied Homilist Jude 1:2
Spiritual Blessings Best T. Manton. Jude 1:2
Contend for the Faith C. Barry. Jude 1:3
Contending for the Faith R. W. Dale, D. D. Jude 1:3
Contending for the Faith H. Raikes, M. A. Jude 1:3
Contending for the Faith T. Manton. Jude 1:3
Contending for the Faith Jeremiah Day, D. D. Jude 1:3
Contending for the Faith Given to the Saints S. Otes. Jude 1:3
Defenders of the Faith W.Hansom, D. D. Jude 1:3
Diligence W. Jenkyn, M. A. Jude 1:3
Ministerial Courtesy and Love W. Jenkyn, M. A. Jude 1:3
The Common Salvation Adam Forman. Jude 1:3
The Common Salvation W. Spencer. Jude 1:3
The Common Salvation A. Maclaren, D. D. Jude 1:3
The Common Salvation James Hoyle. Jude 1:3
The Common Salvation F. Frew. Jude 1:3
The Common Salvation W. Jenkyn, M. A. Jude 1:3
The Common Salvation S. Otes. Jude 1:3
The Common Salvation W. Brock. Jude 1:3
The Defence of the Faith Josiah Hill. Jude 1:3
The Faith Once Delivered to the Saints John Bull, M. A. Jude 1:3
The Faith Once Delivered to the Saints The Study Jude 1:3
The Faith Once for All C. D. Foss, D. D. Jude 1:3
The General Character of the Gospel Scheme W. McGilvray, D. D. Jude 1:3
The Permanence of the Christian Faith Canon Gore. Jude 1:3
The Purpose and Occasion of This Epistle T. Croskery Jude 1:3
Writing T. Manton. Jude 1:3
Denying Christ R. Turnbull. Jude 1:4
Denying Christ the Lord T. Manton. Jude 1:4
Denying God S. Otes. Jude 1:4
Divine Grace Abused R. Turnbull. Jude 1:4
Divine Preordination T. Manton. Jude 1:4
Enemies Within the Church S. Otes. Jude 1:4
False Teachers Foretold D. Moore,M. A. Jude 1:4
Grace Abused W. Strong. Jude 1:4
Grace Turned into Lasciviousness J. Owen, D. D. Jude 1:4
Man Responsible for Sin S. Otes. Jude 1:4
Nocturnal Enemies   Jude 1:4
Perversion of the Truth T. Davies, D. D. Jude 1:4
Reasons to Enforce the Duty of Contending for the Faith T. Croskery Jude 1:4
Secret Enemies in the Church R. Turnbull. Jude 1:4
The Character of the Heretics W.McGilvray, D. D. Jude 1:4
The Folly of Presuming on Redeeming Grace S. Charnock. Jude 1:4
The Perversion of Grace T. Manton. Jude 1:4
First Example of Divine Vengeance T. Croskery Jude 1:5
Truth to be Remembered W. Jenkyn, M. A. Jude 1:5
Unbelief John Grant. Jude 1:5
Reasons for Resisting Evil Men J.S. Bright Jude 1:5-16
Defection from God W. Jenkyn, M. A. Jude 1:6
Fallen Angels W. Jenkyn, M. A. Jude 1:6
Restricting Influences T. Davies, D. D. Jude 1:6
Second Example of Divine Vengeance T. Croskery Jude 1:6
The Apostasy of the Angels Irrecoverable S. Otes. Jude 1:6
The Fall of Angels a Warning to Men W. Williams. Jude 1:6
The Extermination of Sin T. Davies, D. D. Jude 1:7
The Sin of Sodom and Gomorrah T. Manton. Jude 1:7
The Third Example of Divine Vengeance T. Croskery Jude 1:7
Despising Dominion W. Jenkyn, M. A. Jude 1:8
Filthy Dreamers W. Jenkyn, M. A. Jude 1:8
Filthy Dreamers and Defilers of the Flesh and Evil Speake T. Manton. Jude 1:8
Rulers not to be Despised S. Otes. Jude 1:8
The Character of the Libertines in Jude's Day T. Croskery Jude 1:8
Unchastity W. Jenkyn, M. A. Jude 1:8
Waking Dreamers W. Perkins. Jude 1:8
An Angelic Example for Human Imitation T. Croskery Jude 1:9
Abuse of Natural Knowledge W. Perkins. Jude 1:9-10
Archangel Versus Devil T. Davies, M. A. Jude 1:9-10
Aversion to Religion and its Source W. Muir, D. D. Jude 1:9-10
Ignorant Speech W. Jenkyn, M. A. Jude 1:9-10
Scepticism Corrupting Itself J. Allan. Jude 1:9-10
The Condemnations of Ignorance T. Manton. Jude 1:9-10
The Sin of Ignorant Railing S. Otes. Jude 1:9-10
The Deplorable Perversion of Knowledge T. Croskery Jude 1:10
Covetousness S. Otes. Jude 1:11
False Teachers H. Melvill, B. D. Jude 1:11
Responsibility for Irreligious Speculations and Sinful Practices W. Muir, D. D. Jude 1:11
The Religion of Nature and of Culture P. S. Henson, D. D. Jude 1:11
The Sin and Punishment of Rebellion Abp. Stillingfleet. Jude 1:11
The Successors of Cain, Balaam, and Core A. E. Gilvray, D. D. Jude 1:11
The Way of Cain A. G. Brown. Jude 1:11
The Way of Cain W.Perkins. Jude 1:11
Three Examples of Similar Ungodliness T. Croskery Jude 1:11
Clouds Without Water W. Perkins. Jude 1:12
Disappointing Men A. Plummer, D. D. Jude 1:12
Eucharistic Feeding Without Fear M. F. Sadler, M. A. Jude 1:12
Fruit Withering D. J. Vincy. Jude 1:12
Hidden Rocks in Your Love-Feasts A. Plummer, D. D. Jude 1:12
Plucked Up by the Roots J. Wesley. Jude 1:12
Spiritual Withering W. Jenkyn, M. A. Jude 1:12
Twice Dead   Jude 1:12
Unsuspected Dangers W. H. Davison. Jude 1:12
A Vivid Picture of the Moral Corruption of the Ungodly Seducers T. Croskery Jude 1:12, 13
Outer Darkness H. Macmillan, D. D. Jude 1:13
The Character and Doom of the Wicked T. Manton. Jude 1:13
Wandering Stars G. B. F. Hallock. Jude 1:13
An Ancient Prophecy of Judgment Against the Wicked T. Croskery Jude 1:14, 15
Enoch, the Herald of Judgment H. Melvill, B. D. Jude 1:14-15
The Judgment T. Manton. Jude 1:14-15
Church Disturbers T. Davies, M. A. Jude 1:16
The Cynical and Dissatisfied Temper of These Self-Indulgent Flatteries T. Croskery Jude 1:16
A Quotation from Recent Prophecies T. Croskery Jude 1:17, 18
Mockers T. Manton. Jude 1:17-19
Mockers A. Plummer, D. D. Jude 1:17-19
Words to be Remembered W. Jenkyn, M. A. Jude 1:17-19
The Believers Urged to Remember the Prophecies of the Apostles J.S. Bright Jude 1:17-21
Application of the Prophecy to the Seducers of Jude's Day T. Croskery Jude 1:19
Sensual Men T. Manton. Jude 1:19
Separation from the Church T. Manton. Jude 1:19
Separatists W. Muir, D. D. Jude 1:19
The Holy Spirit and the One Church Charles Haddon Spurgeon Jude 1:19
A Safe Sphere -- Love T. Davies. Jude 1:20
Building Up T. Davies, M. A. Jude 1:20
Character Building J. S. Holme, D. D. Jude 1:20
Christians Keeping Themselves in the Love of God S. Otes. Jude 1:20
How is the Doctrine of Religion Most Holy W. Perkins. Jude 1:20
How to Keep in the Love of God A. Maclaren, D. D. Jude 1:20
How to Keep Oneself in the Love of God   Jude 1:20
Keep Yourselves in the Love of God W. Gregory. Jude 1:20
Keeping in the Love of God T. Manton. Jude 1:20
Keeping in the Love of God C. Clayton, M. A. Jude 1:20
Keeping in the Love of God G.I.Pentecost, D. D. Jude 1:20
Keeping Ourselves in the Love of God J. N. Norton, D. D. Jude 1:20
Keeping the Heart in the Love of God A. Alexander, D. D. Jude 1:20
Looking for Mercy The Study Jude 1:20
Praying in the Spirit W. Jenkyn, M. A. Jude 1:20
Self-Keeping J. A. K. Bain, M. A. Jude 1:20
The Believer's Hope in the Mercy of Christ D. Wilcox. Jude 1:20
The Building Up of Christian Manhood J. Morlais Jones. Jude 1:20
The Christian Life D. Moore, M. A. Jude 1:20
The Church a House W. Jenkyn, M. A. Jude 1:20
The Church and Saints S. Otes. Jude 1:20
The Holy Trinity D. Moore, M. A. Jude 1:20
The Inspirer of Prayer T. G. Selby. Jude 1:20
The Love of God W. Macritchie. Jude 1:20
The Means of Preserving Us from Sin W. Muir, D. D. Jude 1:20
The Principles and Prospects of a Servant of Christ A. Fuller. Jude 1:20
The Spiritual Building T. Taylor, D. D. Jude 1:20
Well-Built Christians T. L. Cuyler, D. D. Jude 1:20
The Exhortation to the Saints to Build Up Their Own Spiritual Life T. Croskery Jude 1:20, 21
Believers Who Enjoy the Blessing of Mercy are Required to Show Mercy J.S. Bright Jude 1:22, 23
Brands T. Davies, M. A. Jude 1:22-23
Different Degrees of Sinners Differently to be Treated S. Clarke, D. D. Jude 1:22-23
Discrimination in the Exercise of Religious Reformation W. Muir, D. D. Jude 1:22-23
Making a Difference   Jude 1:22-23
Ministerial Discriminations H. Melvill, B. D. Jude 1:22-23
The Exhortation to Faithful T. Croskery Jude 1:22, 23
Treating Sinners with Compassion and Discretion T. Manton. Jude 1:22-23
Wise Treatment of Sinners S. Otes. Jude 1:22-23
A Passion for the Saving of Souls J. H. Hitchen. Jude 1:23
Abstinence from Sin R. L. Joyce, B. A. Jude 1:23
Earnest to Save Souls E. G. Gange. Jude 1:23
God's Firemen T. Kelly. Jude 1:23
Pulling Men Out of the Fire   Jude 1:23
Purity of Character   Jude 1:23
Self-Salvation not the Only Concern of Christians T. De Witt Talmage. Jude 1:23
Sin to be Carefully Shunned W. Muir, D. D. Jude 1:23
Soul-Saving -- a Method Amusing Yet Effective John Taylor's "Reminiscences of Isaac Marsden." Jude 1:23
The Damager of Sizzlers T. Manton. Jude 1:23
Zeal in Saving Others Prof. H. Drummond. Jude 1:23
A Sublime Doxology Preacher's Portfolio. Jude 1:24-25
Christ Able to Keep and Save C. Bradley, M. A. Jude 1:24-25
God the Keeper J. Trapp. Jude 1:24-25
God's Greatest Power and Praise A. Maclaren, D. D. Jude 1:24-25
God's Help Goes Along with Our Own Effort J. Reid Howett. Jude 1:24-25
God's Power in Salvation A. Plummer, D. D. Jude 1:24-25
Jude's Doxology C. H. Spurgeon. Jude 1:24-25
Praise W. Jenkyn, M. A. Jude 1:24-25
Presented Faultless T. Manton. Jude 1:24-25
Presented Faultless Hy. Thompson. Jude 1:24-25
Religious Perseverance W. Muir, D. D. Jude 1:24-25
The Ascription of Praise to God T. Manton. Jude 1:24-25
The Doxology T. Croskery Jude 1:24, 25
The Grand Final Presentation R. Ferguson, LL. D. Jude 1:24-25
The Only Wise God Our Saviour T. Manton. Jude 1:24-25
The Saints Preserved and Presented W. M. Punshon, D. D. Jude 1:24-25
The Stability and Perfection of True Religion A. McLeod, D. D. Jude 1:24-25
The Sublime Character of Christian Prayer J.S. Bright Jude 1:24, 25
The Wisdom, Glory, and Sovereignty of God   Jude 1:24-25

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DISCLAIMER: Before you "go to the commentaries" go to the Scriptures and study them inductively (Click 3 part overview of how to do Inductive Bible Study) in dependence on your Teacher, the Holy Spirit, Who Jesus promised would guide us into all the truth (John 16:13). Remember that Scripture is always the best commentary on Scripture. Any commentary, even those by the most conservative and orthodox teacher/preachers cannot help but have at least some bias of the expositor based upon his training and experience. Therefore the inclusion of specific links does not indicate that we agree with every comment. We have made a sincere effort to select only the most conservative, "bibliocentric" commentaries. Should you discover some commentary or sermon you feel may not be orthodox, please email your concern. I have removed several links in response to concerns by discerning readers. I recommend that your priority be a steady intake of solid Biblical food so that with practice you will have your spiritual senses trained to discern good from evil (Heb 5:14-note).