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Jude Resources
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Updated March, 2010

Jude: Precept Upon Precept
Precept Ministries International Inductive Bible Study
Lesson 1 can be downloaded as Pdf (Click here)

Note also: See Vincent for more extensive word studies

 

Jude
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Jude 1:9
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Jude 1:12
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Jude 1:14
Jude 1:15
Jude 1:16
Jude 1:17
Jude 1:18
Jude 1:19
Jude 1:20
Jude 1:21
Jude 1:22
Jude 1:23

Albert Barnes
Notes on the New Testament
The Book of Jude

Jude
Johann A Bengel
Commentary on Jude
From the "Gnomon of the New Testament"
Jude Commentary

John Calvin
Commentary on Jude

Jude    1:1-2
Jude    1:3-4
Jude    1:5-7
Jude  1:8-10
Jude 1:11-13
Jude 1:14-16
Jude 1:17-19
Jude 1:20-25

Cambridge Bible Commentary
Commentary on Jude
E H Plumptre

Jude    1:1-2
Jude    1:4-6
Jude    1:7-9
Jude  1:10-12
Jude 1:13-19
Jude 1:20-23
Jude 1:24-25

Thomas Constable
Commentary Notes on Jude

  

The Expositor's Bible
Commentary on Jude
Alfred Plummer
(Be A Berean with this commentary! Acts 17:11)

Jude 1:1, 2 The Authenticity of the Epistle 

Jude 1:3 Purpose of the Epistle 

Jude 1:4 The Persons Denounced 

Jude 1:8-12 Railing at Dignities 

Jude 1:12-15 Description of Cain 
Jude 1:16-18 Description of Balaam 

Jude 1:19-23 Korah 
Jude 1:24, 25 Final Doxology 

The Expositor's Greek Testament
Commentary on Jude
J B Mayor

Jude 1:1, 2-3

Jude 1:5-7

Jude 1:8-11

Jude 1:12-15
Jude 1:16-20

Jude 1:21-25

Tony Garland
Commentary on Jude

Jude 1:1-1 

Jude 1:2-4 

Jude 1:5-8 

Jude 1:9-13 

Jude 1:14-19 

Jude 1:20-23 

John Gill
Commentary on Jude

Jude 1:1
Jude 1:2

Jude 1:3

Jude 1:4

Jude 1:5

Jude 1:6

Jude 1:7

Jude 1:8

Jude 1:9

Jude 1:10

Jude 1:11

Jude 1:12

Jude 1:13

 

Dave Guzik
Commentary on Jude

Jude
John MacArthur
Sermons on Jude
Jude 1:1-2: The Eternal Security of the Christian
Jude 1:3-4: The Description of Apostates
Jude 1:5-7: The Destruction of Apostates
Jude 1:8-11: Twice Dead Men--Pt 1
Jude 1:12-16: Twice Dead Men--Pt 2
Jude 1:17-25: How to Survive in the Last Days of Apostasy
Alexander Maclaren
Sermons on Jude
Jude 1:3: The Common Salvation
Jude 1:20,21: Keeping Ourselves in the Love of God
Jude 1:24, 25 Without Stumbling
Thomas Manton
Commentary on Jude
In Depth Verse by Verse Comments
(An Estimate of Manton by J. C. Ryle)

Epistle Dedicatory
Jude 1:1
Jude 1:2

Jude 1:3

Jude 1:4

Jude 1:5

Jude 1:6

Jude 1:7

Jude 1:8

Jude 1:9

Jude 1:10

Jude 1:11

Jude 1:12

Jude 1:13
Jude 1:14

Jude 1:15

Jude 1:16

Jude 1:17

Jude 1:18

Jude 1:19

Jude 1:20

Jude 1:21

Jude 1:22, 23

Jude 1:24

Jude 1:25

Miscellaneous Resources on Jude
Conservative, Evangelical

Enter Query below to search for articles in 27 conservative Theological Journals- An annual fee is required to view the entire article but will give you access to literally thousands of conservative articles:

Galaxie Software

Jude - Marvin Vincent's Word Studies - expanded with links to additional commentary notes and Greek word studies

Marvin Vincent
Jude Intro Wil Pounds
Jude - Annotated Text (Brief Notes)
Jude 1:21 Infinite Love
Joseph Parker
Jude: Introduction, Argument, and Outline Daniel Wallace

Jude - Introduction
Jude - Everyman's NT Commentary - Verse by Verse

James Moffatt

Jude Adam Clarke
Jude Mt Henry
Jude Jamieson, Fausset, Brown
An Exposition upon the Epistle of Jude William Jenkyn
Expository lectures on the Epistle of Jude Walter MacGilvray
An exposition of Jude's Epistle of apostasy - Preface
Contents - 12 Lectures
Douglass Round
Our Daily Bread
Illustrations from Radio Bible Class
On Jude

Jude 1:3: Truth: Both Exclusive & Inclusive
Jude 1:3: Speaking the Truth in Love
Jude 1:4: To Pray or Prey
Jude 1:9 God's Helpers
Jude 1:12:Unclouded Truth
Jude 1:14-15 What Means Most to Us?
Jude 1:16: Smooth Talkers

Jude 1:20 Instinctively Wrong
Jude 1:22-23  Danger Ahead!
Jude 1:22-24  Exposing By Contrast
Jude 1:23 Snatched From the Fire (Strength for the Journey)
Jude 1:24-25  The Strength of Our Bridge

Jude 1:24-25 A Safe Pair Of Hands

Jude 1:24 End Of Construction

John Piper
Sermons on Jude

Jude 1:1-4: Contend for the Faith
Jude 1:17-25: Learning to Pray in the Spirit and the Word - Pt 1

Jude 1:17-25: Learning to Pray in the Spirit and the Word - Pt 2

Douglass Round
Expository Commentary on Jude
Interesting Older Work - very "Pithy"

Jude 1:1-3 Exposition
Jude 1:4,5 Exposition (The Necessity for the Exhortation to be Vigilant in Preserving the Faith)
Jude 1:11-13 Exposition (Types of Men Whom Jude Describes)
Jude 1:14,15 Exposition (Enoch's Prophecy of the Coming of the Lord to Execute Vengeance)
Jude 1:16-19 Exposition (A Further Description of the Characteristics of the Ungodly)
Jude 1:20,21 Exposition (The Duty of Believers to Establish Themselves in the Faith)
Jude 1:20 Exposition (Praying in the Holy Ghost)
Jude 1:21 Exposition (Keep yourself in love)
Jude 1:21 Exposition (Looking expectantly)
Jude 1:22,23 Exposition (Special Duties Which are Required of us in Reference to Apostates)
Jude 1:24, 25 Exposition (The Closing Doxology)

Randall Radic
Commentary on Jude

Introduction and Jude 1:1
Jude 1:2-4
Jude 1:5,6
Jude 1:7-9
Jude 1:10,11
Jude 1:12-15
Jude 1:16-18
Jude 1:19-25

Charles Simeon
Sermons on Jude

NOTE: If you are not familiar with the great saint Charles Simeon see Dr John Piper's discussion of Simeon's life - you will want to read Simeon's sermons after meeting him! - click Brothers We Must Not Mind a Little Suffering (Mp3 even better)

Jude 1:14, 15 Christ's Coming to Judgment
Jude 1:20, 21 The Christian's Duties
Jude 1:24, 25 An Ascription of Praise to Jehovah

A. T. Robertson
 Word Pictures

Jude

C. H. Spurgeon
Sermon
On the Book of Jude

Jude 1:19: The Holy Spirit and the One Church
C H Spurgeon
Devotionals from Morning and Evening
On the Book of Jude

Jude 1:1
Jude 1:20
Jude 1:24
Jude 1:24

Ray Stedman
Notes on Jude

Jude: Contending For The Faith

Treasury of Scripture Knowledge
Cross References and Notes on Jude
Compiled by R A Torrey

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

 

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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

 

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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

 

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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
 

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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
 

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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
 

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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
 

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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
 

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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
 

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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
 

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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
 

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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

 

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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


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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
 

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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
 

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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
 

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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

 

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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
 

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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

 

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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
 

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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

 

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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


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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


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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

 


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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.

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.}


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 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.

 

DISCLAIMER: Before you "go to the commentaries" go to the Scriptures and study them inductively (See 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).

 

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