Jude 1:3
Verse
Context
God’s Judgment on the Ungodly
2Mercy, peace, and love be multiplied to you.3Beloved, although I made every effort to write to you about the salvation we share, I felt it necessary to write and urge you to contend earnestly for the faith entrusted once for all to the saints.4For certain men have crept in among you unnoticed—ungodly ones who were designated long ago for condemnation. They turn the grace of our God into a license for immorality, and they deny our only Master and Lord, Jesus Christ.
Sermons
Leonard Ravenhill
C.H. Spurgeon
B.H. ClendennenB.H. Clendennen
A.W. TozerA.W. Tozer
Art KatzSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
When I gave all diligence - This phrase, πασαν σπουδην ποιουμενος, is a Grecism for being exceedingly intent upon a subject; taking it up seriously with determination to bring it to good effect. The meaning of the apostle seems to be this: "Beloved brethren, when I saw it necessary to write to you concerning the common salvation, my mind being deeply affected with the dangers to which the Church is exposed from the false teachers that are gone out into the world, I found it extremely necessary to write and exhort you to hold fast the truth which you had received, and strenuously to contend for that only faith which, by our Lord and his apostles, has been delivered to the Christians." Some think that St. Jude intimates that he had at first purposed to write to the Church at large, on the nature and design of the Gospel; but seeing the dangers to which the Churches were exposed, because of the false teachers, he changed his mind, and wrote pointedly against those false doctrines, exhorting them strenuously to contend for the faith. The common salvation - The Christian religion, and the salvation which it brings. This is called common because it equally belongs to Jews and Gentiles; it is the saving grace of God which has appeared to every man, and equally offers to every human being that redemption which is provided for the whole world.
Jamieson-Fausset-Brown Bible Commentary
Design of the Epistle (compare Jde 1:20-21). all diligence-- (Pe2 1:5). As the minister is to give all diligence to admonish, so the people should, in accordance with his admonition, give all diligence to have all Christian graces, and to make their calling sure. the common salvation--wrought by Christ. Compare Note, see on Pe2 1:1, "obtained LIKE precious faith," This community of faith, and of the object of faith, salvation, forms the ground of mutual exhortation by appeals to common hopes and fears. it was needful for me--rather, "I felt it necessary to write (now at once; so the Greek aorist means; the present infinitive 'to write,' which precedes, expresses merely the general fact of writing) exhorting you." The reason why he felt it necessary "to write with exhortation," he states, Jde 1:4, "For there are certain men crept in," &c. Having intended to write generally of "the common salvation," he found it necessary from the existing evils in the Church, to write specially that they should contend for the faith against those evils. earnestly contend--Compare Phi 1:27, "striving together for the faith of the Gospel." once, &c.--Greek, "once for all delivered." No other faith or revelation is to supersede it. A strong argument for resisting heretical innovators (Jde 1:4). Believers, like Nehemiah's workmen (Neh 4:17), with one hand "build themselves up in their most holy faith"; with the other they" contend earnestly for the faith" against its foes. the saints--all Christians, holy (that is, consecrated to God) by their calling, and in God's design.
Matthew Henry Bible Commentary
We have here, I. The design of the apostle in writing this epistle to the lately converted Jews and Gentiles; namely, to establish them in the Christian faith, and a practice and conversation truly consonant and conformable thereunto, and in an open and bold profession thereof, especially in times of notorious opposition, whether by artful seduction or violent and inhuman persecution. But then we must see to it very carefully that it be really the Christian faith that we believe, profess, propagate, and contend for; not the discriminating badges of this or the other party, not any thing of later date than the inspired writings of the holy evangelists and apostles. Here observe, 1. The gospel salvation is a common salvation, that is, in a most sincere offer and tender of it to all mankind to whom the notice of it reaches: for so the commission runs (Mar 16:15, Mar 16:16), Go you into all the world, and preach the gospel to every creature, etc. Surely God means as he speaks; he does not delude us with vain words, whatever men do; and therefore none are excluded from the benefit of these gracious offers and invitations, but those who obstinately, impenitently, finally exclude themselves. Whoever will may come and drink of the water of life freely, Rev 22:17. The application of it is made to all believers, and only to such; it is made to the weak as well as to the strong. Let none discourage themselves on the account of hidden decrees which they can know little of, and with which they have nothing to do. God's decrees are dark, his covenants are plain. "All good Christians meet in Christ the common head, are actuated by one and the same Spirit, are guided by one rule, meet here at one throne of grace, and hope shortly to meet in one common inheritance," a glorious one to be sure, but what or how glorious we cannot, nor at present need to know; but such it will be as vastly to exceed all our present hopes and expectations. 2. This common salvation is the subject-matter of the faith of all the saints. The doctrine of it is what they all most heartily consent to; they esteem it as a faithful saying, and worthy of all acceptation, Ti1 1:15. It is the faith once, or at once, once for all, delivered to the saints, to which nothing can be added, from which nothing may be detracted, in which nothing more nor less should be altered. Here let us abide; here we are safe; if we stir a step further, we are in danger of being either entangled or seduced. 3. The apostles and evangelists all wrote to us of this common salvation. This cannot be doubted by those who have carefully read their writings. It is strange that any should think they wrote chiefly to maintain particular schemes and opinions, especially such as they never did nor could think of. It is enough that they have fully declared to us, by inspiration of the Holy Ghost, all that is necessary for every one to believe and do, in order to obtain a personal interest in the common salvation. 4. Those who preach or write of the common salvation should give all diligence to do it well: they should not allow themselves to offer to God or his people that which costs them nothing, or next to nothing, little or no pains or thought, Sa2 24:24. This were to treat God irreverently, and man unjustly. The apostle (though inspired) gave all diligence to write of the common salvation. What then will become of those who (though uninspired) give no diligence, or next to none, but say to the people (even in the name of God) quicquid in buccam venerit - whatever comes next, who, so that they use scripture-words, care not how they interpret or apply them? Those who speak of sacred things ought always to speak of them with the greatest reverence, care, and diligence. 5. Those who have received the doctrine of this common salvation must contend earnestly for it. Earnestly, not furiously. Those who strive for the Christian faith, or in the Christian course, must strive lawfully, or they lose their labour, and run great hazard of losing their crown, Ti2 2:5. The wrath of man worketh not the righteousness of God, Jam 1:20. Lying for the truth is bad, and scolding for it is not much better. Observe, Those who have received the truth must contend for it. But how? As the apostles did; by suffering patiently and courageously for it, not by making others suffer if they will not presently embrace every notion that we are pleased (proved or unproved) to call faith, or fundamental. We must not suffer ourselves to be robbed of any essential article of Christian faith, by the cunning craftiness or specious plausible pretences of any who lie in wait to deceive, Eph 4:14. The apostle Paul tells us he preached the gospel (mind it was the gospel) with much contention (Th1 2:2), that is (as I understand it), with earnestness, with a hearty zeal, and a great concern for the success of what he preached. But, if we will understand contention in the common acceptation of the word, we must impartially consider with whom the apostle contended, and how, the enlarging on which would not be proper for this place. II. The occasion the apostle had to write to this purport. As evil manners give rise to good laws, so dangerous errors often give just occasion to the proper defence of important truths. Here observe, 1. Ungodly men are the great enemies of the faith of Christ and the peace of the church. Those who deny or corrupt the one, and disturb the other, are here expressly styled ungodly men. We might have truth with peace (a most desirable thing) were there none (ministers or private Christians) in our particular churches and congregations but truly godly men - a blessing scarcely to be looked or hoped for on this side heaven. Ungodly men raise scruples, merely to advance and promote their own selfish, ambitious, and covetous ends. This has been the plague of the church in all past ages, and I am afraid no age is, or will be, wholly free from such men and such practices as long as time shall last. Observe, Nothing cuts us off from the church but that which cuts us off from Christ; namely, reigning infidelity and ungodliness. We must abhor the thought of branding particular parties or persons with this character, especially of doing it without the least proof, or, as it too often happens, the least shadow of it. Those are ungodly men who live without God in the world, who have no regard to God and conscience. Those are to be dreaded and consequently to be avoided, not only who are wicked by sins of commission, but also who are ungodly by sins of omission, who, for example, restrain prayer before God, who dare not reprove a rich man, when it is the duty of their place so to do, for fear of losing his favour and the advantage they promise themselves therefRom. who do the work of the Lord negligently, etc. 2. Those are the worst of ungodly men who turn the grace of God into lasciviousness, who take encouragement to sin more boldly because the grace of God has abounded, and still abounds, so wonderfully, who are hardened in their impieties by the extent and fulness of gospel grace, the design of which is to reduce men from sin, and bring them unto God. Thus therefore to wax wanton under so great grace, and turn it into an occasion of working all uncleanness with greediness, and hardening ourselves in such a course by that very grace which is the last and most forcible means to reclaim us from it, is to render ourselves the vilest, the worst, and most hopeless of sinners. 3. Those who turn the grace of God into lasciviousness do in effect deny the Lord God, and our Lord Jesus Christ; that is, they deny both natural and revealed religion. They strike at the foundation of natural religion, for they deny the only Lord God; and they overturn all the frame of revealed religion, for they deny the Lord Jesus Christ. Now his great design in establishing revealed religion in the world was to bring us unto God. To deny revealed religion is virtually to overturn natural religion, for they stand or fall together, and they mutually yield light and force to each other. Would to God our modern deists, who live in the midst of gospel light, would seriously consider this, and cautiously, diligently, and impartially examine what it is that hinders their receiving the gospel, while they profess themselves fully persuaded of all the principles and duties of natural religion! Never to tallies answered more exactly to each other than these do, so that it seems absurd to receive the one and reject the other. One would think it were the fairer way to receive both or reject both; though perhaps the more plausible method, especially in this age, is to act the part they do. 4. Those who turn the grace of God into lasciviousness are ordained unto condemnation. They sin against the last, the greatest, and most perfect remedy; and so are without excuse. Those who thus sin must needs die of their wounds, of their disease, are of old ordained to this condemnation, whatever that expression means. But what if our translators had thought fit to have rendered the words palai progegrammenoi - of old fore-written of, as persons who would through their own sin and folly become the proper subjects of this condemnation, where had the harm been? Plain Christians had not been troubled with dark, doubtful, and perplexing thoughts about reprobation, which the strongest heads cannot enter far into, can indeed bear but little of, without much loss and damage. Is it not enough that early notice was given by inspired writers that such seducers and wicked men should arise in later times, and that every one, being fore-warned of, should be fore-armed against them? 5. We ought to contend earnestly for the faith, in opposition to those who would corrupt or deprave it, such as have crept in unawares: a wretched character, to be sure, but often very ill applied by weak and ignorant people, and even by those who themselves creep in unawares, who think their ipse dixit should stand for a law to all their followers and admirers. Surely faithful humble ministers are helpers of their people's joy, peace, and comfort; not lords of their faith! Whoever may attempt to corrupt the faith, we ought to contend earnestly against them. The more busy and crafty the instruments and agents of Satan are, to rob us of the truth, the more solicitous should we be to hold it fast, always provided we be very sure that we fasten no wrong or injurious characters on persons, parties, or sentiments. III. The fair warning which the apostle, in Christ's name, gives to those who, having professed his holy religion, do afterwards desert and prove false to it, Jde 1:5-7. We have here a recital of the former judgments of God upon sinners, with design to awaken and terrify those to whom warning is given in this epistle. Observe, The judgments of God are often denounced and executed in terrorem - for warning to others, rather than from immediate or particular displeasure against the offenders themselves; not that God is not displeased with them, but perhaps not more with them than with others who, at least for the present, escape. I will put you in remembrance. What we already know we still need to be put in remembrance of. Therefore there will always be need and use of a standing stated ministry in the Christian church, though all the doctrines of faith, the essentials, are so plainly revealed in express words, or by the most near, plain, and immediate consequence, that he who runs may read and understand them. There wants no infallible interpreter, really or conceitedly such, for any such end or purpose. Some people (weakly enough) suggest, "If the scriptures do so plainly contain all that is necessary to salvation, what need or use can there be of a standing ministry? Why may we not content ourselves with staying at home, and reading our Bibles?" The inspired apostle has here fully, though not wholly, answered this objection. Preaching is not designed to teach us something new in every sermon, somewhat that we knew nothing of before; but to put us in remembrance, to call to mind things forgotten, to affect our passions, and engage and fix our resolutions, that our lives may be answerable to our faith. Though you know these things, yet you still need to know them better. There are many things which we have known which yet we have unhappily forgotten. Is it of no use or service to be put afresh in remembrance of them? Now what are these things which we Christians need to be put in remembrance of? 1. The destruction of the unbelieving Israelites in the wilderness, Jde 1:5. Paul puts the Corinthians in mind of this, 1 Cor. 10. The first ten verses of that chapter (as the scripture is always the best commentary upon itself) are the best explication of the fifth verse of this epistle of Jude. None therefore ought to presume upon their privileges, since many who were brought out of Egypt by a series of amazing miracles, yet perished in the wilderness by reason of their unbelief. Let us not therefore be high-minded, but fear, Rom 11:20. Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Heb 4:1. They had miracles in abundance: they were their daily bread; yet even they perished in unbelief. We have greater (much greater) advantages than they had; let their error (their so fatal error) be our awful warning. 2. We are here put in remembrance of the fall of the angels, Jde 1:6. There were a great number of the angels who left their own habitation; that is, who were not pleased with the posts and stations the supreme Monarch of the universe had assigned and allotted to them, but thought (like discontented ministers in our age, I might say in every age) they deserved better; they would, with the title of ministers, be sovereigns, and in effect their Sovereign should be their minister - do all, and only, what they would have him; thus was pride the main and immediate cause or occasion of their fall. Thus they quitted their post, and rebelled against God, their Creator and sovereign Lord. But God did not spare them (high and great as they were); he would not truckle to them; he threw them off, as a wise and good prince will a selfish and deceitful minister; and the great, the all-wise God, could not be ignorant, as the wisest and best of earthly princes often are, what designs they were hatching. After all, what became of them? They thought to have dared and outfaced Omnipotence itself; but God was too hard for them, he cast them down to hell. Those who would not be servants to their Maker and his will in their first state were made captives to his justice, and are reserved in everlasting chains, under darkness. Here see what the condition of fallen angels is: they are in chains, bound under the divine power and justice, bound over to the judgment of the great day; they are under darkness, though once angels of light; so horribly in the dark are they that they continue to fight against God, as if there were yet some small hope at least left them of prevailing and overcoming in the conflict. Dire infatuation! Light and liberty concur, chains and darkness how well do they agree and suit each other! The devils, once angels in the best sense, are reserved, etc. Observe, There is, undoubtedly there is, a judgment to come; the fallen angels are reserved to the judgment of the great day; and shall fallen men escape it? Surely not. Let every reader consider this in due time. Their chains are called everlasting, because it is impossible they should ever break loose from them, or make an escape; they are held fast and sure under them. The decree, the justice, the wrath of God, are the very chains under which fallen angels are held so fast. Hear and fear, O sinful mortals of mankind! 3. The apostle here calls to our remembrance the destruction of Sodom and Gomorrah, Jde 1:7. Even as, etc. It is in allusion to the destruction of Pentapolis, or the five cities, that the miseries of the damned are set forth by a lake that burneth with fire and brimstone; they were guilty of abominable wickedness, not to be named or thought of but with the utmost abhorrence and detestation; their ruin is a particular warning to all people to take heed of, and fly fRom. fleshly lusts that war against the soul, Pe1 2:11. "These lusts consumed the Sodomites with fire from heaven, and they are now suffering the vengeance of eternal fire; therefore take heed, imitate not their sins, lest the same plagues overtake you as did them. God is the same holy, just, pure Being now as then; and can the beastly pleasures of a moment make amends for your suffering the vengeance of eternal fire? Stand in awe, therefore, and sin not," Psa 4:4.
Tyndale Open Study Notes
1:3 The tribe of Simeon virtually disappeared within the land assigned to Judah (Josh 19:1). • fight against the Canaanites . . . help you conquer: See Josh 16:10; 17:13; 23:4-13. 1:3-4 In place of the thanksgiving that usually comes at this point in a New Testament letter (see Rom 1:8-14; 1 Cor 1:4-9), Jude explains his central purpose. False teaching was a potent danger to the faith of his readers (see Jude 1:22-23). 1:3 In the New Testament, “faith” usually refers to the act of believing, while the faith refers to the content of Christian belief.
Jude 1:3
God’s Judgment on the Ungodly
2Mercy, peace, and love be multiplied to you.3Beloved, although I made every effort to write to you about the salvation we share, I felt it necessary to write and urge you to contend earnestly for the faith entrusted once for all to the saints.4For certain men have crept in among you unnoticed—ungodly ones who were designated long ago for condemnation. They turn the grace of our God into a license for immorality, and they deny our only Master and Lord, Jesus Christ.
- Scripture
- Sermons
- Commentary
Hebrews 11 - Part 4
By Leonard Ravenhill5.5K47:38MAT 6:33ACT 17:281CO 15:452TH 1:1HEB 2:3HEB 12:2JUD 1:3In this sermon, the preacher emphasizes the need to prove the preaching of the word of God through action. He encourages believers to open the door and boldly proclaim the truth to a world that is scared and threatened. The preacher references the powerful impact of the Azusa Street revival, where people were convicted and filled with fear upon approaching the church. He also highlights the lack of God's presence in many churches today and calls for a return to a genuine manifestation of God's glory. The sermon concludes with a reminder of the greatness of salvation and the importance of sharing the message of Jesus Christ.
Christ -- Our Substitute
By C.H. Spurgeon5.3K41:20JHN 14:6JHN 16:13ACT 20:28EPH 4:142TI 1:132TI 2:26JUD 1:3In this sermon, the preacher emphasizes the importance of standing firm in the face of false teachings and worldly philosophies. He encourages the listeners to hold fast to the faith that was delivered to them and to resist any attempts to sway them from it. The preacher highlights the unwavering strength and purity of Jesus Christ, who faced temptations and trials but remained sinless. He concludes by reminding the audience of the importance of a solid foundation in Christ, using the analogy of a house built on a rock that withstands the storms of life.
Prodigal Church
By B.H. Clendennen5.2K47:29LukewarmnessMAT 11:12MAT 14:25LUK 15:13ACT 2:2ACT 2:411TI 4:1JUD 1:3In this sermon, the preacher discusses the story of the prodigal son from the Bible. He compares the prodigal son to the state of the church, describing how it has become impoverished and compromised by the world. The preacher emphasizes the importance of turning away from worldly ways and returning to God. He highlights the love and forgiveness of God, using the example of the prodigal son's father welcoming him back with open arms. The sermon encourages the church to repent and seek a renewed relationship with God.
Forsaking God
By B.H. Clendennen4.4K48:57RebellionEXO 20:3PSA 119:11PRO 1:7HOS 4:6MAT 6:331CO 1:18JUD 1:3In this sermon, the preacher emphasizes the importance of having knowledge and understanding of God's Word. He quotes Hosea 4:6, which states that God's people are disturbed for lack of knowledge. The preacher warns against rejecting knowledge and forgetting the law of God, as it can lead to negative consequences, even affecting future generations. He shares a personal experience of being convicted by the Holy Spirit for watching inappropriate content and emphasizes the need for sensitivity to God's voice and the importance of allowing Him to probe deep into our spirits.
Jude
By A.W. Tozer3.5K25:25JudeMRK 16:151PE 1:132PE 3:12JUD 1:3JUD 1:20In this sermon, the preacher emphasizes the importance of understanding and accepting the truth as it is. He encourages believers to build themselves up in their faith by reading and studying the Bible, rather than relying on external sources for their religious beliefs. The preacher emphasizes the significance of correct doctrine, which involves acknowledging God's sovereignty, holiness, justice, grace, and love, as well as recognizing oneself as a fallen image of God. He warns against having a distorted concept of Christ and urges believers to hold on to the true teachings of the Bible, even in the face of opposition or temptation. The preacher concludes by encouraging believers to contend for the truth without being contentious and to preserve truth without hurting others.
1 Peter 3:1b
By A.W. Tozer3.3K10:13Wives and HusbandsMAT 6:33JUD 1:3In this sermon, the speaker emphasizes the importance of correct doctrine and teaching in accordance with the truth. He states that truth is simply acknowledging and conforming to the facts as they are, both in the physical and spiritual realms. Just as we cannot twist or manipulate physical facts, we should not distort or change spiritual truths. The speaker compares non-conformity to truth to a disaster waiting to happen, highlighting the significance of aligning our beliefs and teachings with the revealed truths in the Bible.
The Abrahamic Faith (2 of 2)
By Art Katz2.7K45:31Abrahamic FaithGEN 28:16EXO 20:20JOB 13:15ZEC 12:10ROM 11:361CO 10:31JUD 1:3In this sermon, the speaker emphasizes the importance of understanding and maintaining the covenant with God. They highlight how divorce within the church reflects a loss of the sense of covenant. The speaker also discusses the need to fight for the true meaning of faith in a world that diminishes its significance. They emphasize the fear of God and the awe and respect that should accompany our relationship with Him. The sermon concludes with a reminder to nurture and cultivate a sense of God's dread and otherness.
K-198 the Anatomy of Sin Part Two
By Art Katz2.2K56:12SinMAT 24:14JHN 8:32ROM 1:20ROM 3:20HEB 9:191JN 1:7JUD 1:3In this sermon, the speaker recounts a personal experience of encountering a man with an artificial limb. Despite not speaking the same language, the speaker felt compelled to help the man and was struck by the absence of brutality and horror in his face. This encounter led the speaker to reflect on the importance of contending for the faith and not reducing it to mere rituals or convenience. The speaker emphasizes the need to truly understand the significance of the blood of Jesus and to be genuinely grieved by our sins.
Anabaptist History - Part 1
By Walter Beachy2.1K53:11Anabaptist HistoryJUD 1:3REV 22:18In this sermon, the speaker begins by discussing the importance of knowing history and encourages the audience to learn about their own family roots. He shares a personal story about his grandmother who had polio and emphasizes the need to appreciate and learn from the past. The speaker then introduces the book of Jude and highlights a phrase from it that will serve as the theme for the week. He mentions the availability of outlines and overheads for the sermon but acknowledges that they may not be ideal for this particular setting.
Prayer Matthew 6
By Leonard Ravenhill2.0K1:02:53Prayer LifeMAT 6:33LUK 24:27JHN 1:1JHN 20:31ROM 15:4JUD 1:3REV 1:8In this sermon, the preacher emphasizes the importance of contending for the faith once delivered to the saints, as mentioned in the book of Matthew, chapter six. He addresses the misconception that the Old Testament is not relevant today, which has caused upset among some people. The preacher highlights the significance of recognizing our spiritual poverty and need for God, even if we may have material wealth or social status. He references the book of Revelation to illustrate how a church that appeared rich and successful in the world's eyes was actually lacking spiritually.
Ger-03 Ist Unser Gott Gewoehnlich
By Art Katz1.6K1:17:38GermanPSA 46:1PSA 46:7PSA 46:10JUD 1:3In this sermon, the speaker emphasizes the importance of making the word of God a central part of our lives. He encourages listeners to immerse themselves in the reality of the Bible and cry out to obtain it. The speaker shares his personal experience of steeping himself in the Psalms daily, which has made him more intense and earnest in his faith. He warns that in the last days, the church will face increasing oppression and challenges, and therefore, believers must contend earnestly for their faith and rely on God as their refuge and strength.
Evangelizing the Western Mindset - Part 1
By Winkie Pratney1.6K54:51PRO 14:15PRO 18:17ISA 41:21MAT 10:16JHN 5:31ACT 17:22ACT 19:8ROM 1:181PE 3:15JUD 1:3
This sermon delves into the world of apologetics, exploring the defense and evidences of the Christian faith. It emphasizes the need for a rational, historical, and objective faith in Christ, providing sufficient evidence for an intelligent commitment. The sermon highlights the importance of contending earnestly for the faith, clarifying the truth, and confronting opposing positions with a spirit of reason and conviction.
Christian Combat - God's Armor: What to Have
By David Guzik1.3K37:31EPH 6:13JUD 1:3In this sermon, the speaker emphasizes the importance of having a basic understanding of Christian beliefs and doctrines. He explains that putting on the belt of truth means gathering essential knowledge about God and our relationship with Him. The speaker suggests that attending church services and listening to teachings can help acquire this knowledge, but also recommends additional courses or studies for a deeper foundation in the Christian life. He then discusses the significance of the shoes of the gospel, which represent the good news of Jesus' work for our salvation. The speaker concludes by highlighting the idea that as Christians, we are engaged in a spiritual battle and God equips us with the armor of God to fight against the enemy.
The Reformation Spirit - Dead or Alive?
By Quek Suan Yew1.3K58:531SA 17:47PSA 119:11ROM 1:172TI 3:16JUD 1:3In this sermon, the preacher emphasizes the importance of spreading the word of God and defending it. He encourages believers to be witnesses for Christ and share the gospel with unsaved loved ones and friends. The preacher also highlights the need for a sound and biblical church that not only preaches the gospel but also helps believers grow in grace and knowledge of Jesus Christ. He challenges the congregation to stand up and be counted in these last days, for the sake of God's name and the privilege of being called Christians. The sermon draws inspiration from the story of David and Goliath, highlighting the fear and inaction of Saul and the Israelite army in the face of the giant Philistine warrior.
Characteristics of False Prophets
By Shane Idleman1.3K1:03:291TI 4:162PE 2:12PE 2:12JUD 1:3JUD 1:16
This sermon emphasizes the importance of discerning false prophets and teachers who bring destructive heresies, denying essential truths of the Gospel. It highlights the need to focus on worshiping God sincerely, letting go of bitterness and judgmentalism that hinder heartfelt worship. The message encourages meditating on the truth of God's word and offers an opportunity for repentance and deeper commitment to Christ.
Jude - Last Days
By Martin Geehan1.3K35:36Last DaysACT 8:30JUD 1:3In this sermon, the preacher focuses on the epistle of Jude, which is a small but powerful book in the Bible. He emphasizes the importance of understanding the judgments of God and the history of mankind. The preacher highlights the significance of the age of God's grace and the belief that the church will be caught up to be with Christ at the end of this age. He also emphasizes the need to have a personal relationship with God and to be part of the common salvation through Jesus Christ. The sermon concludes with a reminder of the final great conflict, the passing away of the heavens and earth, and the establishment of a new heavens and a new earth where righteousness will dwell forever.
New Wine and the Babylonian Vine - Part 1
By Roger Oakland1.1K51:39EZK 3:17JUD 1:3The video is a presentation on the topic of "New Wine and the Babylonian Vine, Last Day's Delusion in the Name of Christ." The speaker discusses how the information presented in the video is based on a book that is being translated into Russian and is said to be effective in helping people understand the current paradigm shift happening in society. The speaker mentions that they will be speaking at Calvary Chapel on various topics including terrorism, violence, spiritual deception, and the movement towards a one-world religion in the name of Christ. The speaker emphasizes the importance of testing everything they say with a biblical bias and warns that in the last days, there will be great deception and many will be deceived in the name of Christ.
Living Like Christ Lived (Kannada)
By Zac Poonen1.1K58:10PRO 3:5JHN 16:14JHN 17:3JHN 21:25ROM 5:101CO 13:11GAL 5:22EPH 4:15HEB 5:12JUD 1:3
This sermon emphasizes the importance of moving beyond a focus solely on Christ's death on the cross to also understanding and embodying His life on earth. It highlights the need to be led by the Holy Spirit to live a Christ-like life, showing love, humility, and patience in all situations. The speaker encourages believers to grow beyond being spiritual babies, to be mature and loving individuals who reflect Jesus in their daily interactions.
Contending for the Faith
By Jack Hudson85339:43FaithACT 20:291TI 5:202TI 4:2TIT 1:10TIT 1:13JUD 1:3In this sermon, the preacher emphasizes the importance of setting a good example and maintaining faith in God. He uses the analogy of picking up an apple to illustrate the simplicity of recognizing truth. The preacher also discusses the influence of what we see and hear on our beliefs and actions, particularly in the context of education and peer influence. He strongly condemns immoral behavior and warns against the negative consequences it can have on individuals and society. Throughout the sermon, the preacher emphasizes the need to stand against evil and uphold the standards of faith.
Christ Loved the Church
By William MacDonald80549:32ChurchMAT 28:19EPH 3:8EPH 4:1EPH 4:3EPH 4:6JUD 1:3In this sermon, the speaker begins by reading from Ephesians chapter 4, emphasizing the importance of unity among believers. He encourages the congregation to focus on what unites them in Christ rather than the things that divide them. The speaker then discusses God's program for the expansion of the church, highlighting the unity and diversity within the body of Christ. He emphasizes the need for each member to fulfill their specific function in the church and not worry about what others are doing. The sermon concludes with a reminder that God gives grace to each person according to their individual gifts.
What Is the Church?
By Jason Robinson77257:59ChurchROM 10:212PE 3:22PE 3:11JUD 1:3In this sermon, the preacher highlights the shift in society over the past 50 years, where people have become more independent and disconnected from their communities. He attributes this change to the influence of technology, such as TV and the Internet, as well as the rise of consumerism. The preacher emphasizes the importance of living for the next kingdom and not being consumed by worldly pursuits. He reminds the audience of God's judgment and the promise of a new heavens and earth, urging them to live in holiness and anticipation of Christ's return. The preacher also criticizes the superficiality of modern church gatherings, where people come together without truly knowing or connecting with one another.
The Church: A Light in the Darkness
By Zac Poonen7351:19:52LUK 16:13ROM 6:14JUD 1:3
This sermon emphasizes the importance of wholehearted commitment to God, highlighting the dangers of serving two masters, particularly God and money. It stresses the need to choose to serve God alone, not allowing money or material pursuits to distract from true faith. The speaker shares the journey of their church, focusing on upholding biblical values, financial integrity, and a genuine pursuit of godliness, rather than seeking personal gain or popularity. The message warns against false grace that permits sin and urges believers to contend earnestly for the faith delivered to the saints.
Studies in 1 John 06 Spirit of Truth and Error
By John W. Bramhall71848:58MAT 6:33JHN 8:441TI 3:16JAS 4:71JN 4:41JN 4:6JUD 1:3In this sermon, the preacher focuses on the importance of discerning between the spirit of truth and the spirit of error. He emphasizes the need to test the spirits and not believe every spirit, as there are many false prophets in the world. The preacher highlights that the spirit of God confesses that Jesus Christ has come in the flesh, while the spirit of Antichrist denies this truth. He encourages believers to overcome the false prophets by relying on the greater power of God within them.
Escaping the Yoke of the Swindler
By Carter Conlon71144:08GEN 27:40MAL 3:16MAT 7:7JUD 1:3This sermon emphasizes the need for the church to escape the yoke of deception and self-focus, reclaiming its identity and purpose to be a blessing in the world. Drawing from the story of Jacob and Esau, the speaker challenges believers to value God's purpose above worldly desires, to seek spiritual awakening, and to be courageous in living out their faith. The message calls for a return to genuine faith, prayer, and intercession, highlighting the urgency of the current spiritual battle and the importance of contending for the true faith once delivered to the saints.
The Walking Shoes of the Local Church
By Greg Locke70846:31MRK 9:36JUD 1:3In this sermon, the preacher begins by emphasizing the importance of love in action, drawing from the example of Jesus in the book of Mark. He highlights how Jesus was moved with compassion when he saw people who were lost and without direction. The preacher then moves on to discuss the theme of contending for the faith, using the book of Jude as a reference. He explains that it is necessary to diligently write and exhort others in order to shake them up and encourage them in their faith. The preacher also touches on the importance of showing compassion towards others, as we will reap what we sow. He concludes by emphasizing the need for the local church to take care of God's people and fulfill their responsibilities.
- Adam Clarke
- Jamieson-Fausset-Brown
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
When I gave all diligence - This phrase, πασαν σπουδην ποιουμενος, is a Grecism for being exceedingly intent upon a subject; taking it up seriously with determination to bring it to good effect. The meaning of the apostle seems to be this: "Beloved brethren, when I saw it necessary to write to you concerning the common salvation, my mind being deeply affected with the dangers to which the Church is exposed from the false teachers that are gone out into the world, I found it extremely necessary to write and exhort you to hold fast the truth which you had received, and strenuously to contend for that only faith which, by our Lord and his apostles, has been delivered to the Christians." Some think that St. Jude intimates that he had at first purposed to write to the Church at large, on the nature and design of the Gospel; but seeing the dangers to which the Churches were exposed, because of the false teachers, he changed his mind, and wrote pointedly against those false doctrines, exhorting them strenuously to contend for the faith. The common salvation - The Christian religion, and the salvation which it brings. This is called common because it equally belongs to Jews and Gentiles; it is the saving grace of God which has appeared to every man, and equally offers to every human being that redemption which is provided for the whole world.
Jamieson-Fausset-Brown Bible Commentary
Design of the Epistle (compare Jde 1:20-21). all diligence-- (Pe2 1:5). As the minister is to give all diligence to admonish, so the people should, in accordance with his admonition, give all diligence to have all Christian graces, and to make their calling sure. the common salvation--wrought by Christ. Compare Note, see on Pe2 1:1, "obtained LIKE precious faith," This community of faith, and of the object of faith, salvation, forms the ground of mutual exhortation by appeals to common hopes and fears. it was needful for me--rather, "I felt it necessary to write (now at once; so the Greek aorist means; the present infinitive 'to write,' which precedes, expresses merely the general fact of writing) exhorting you." The reason why he felt it necessary "to write with exhortation," he states, Jde 1:4, "For there are certain men crept in," &c. Having intended to write generally of "the common salvation," he found it necessary from the existing evils in the Church, to write specially that they should contend for the faith against those evils. earnestly contend--Compare Phi 1:27, "striving together for the faith of the Gospel." once, &c.--Greek, "once for all delivered." No other faith or revelation is to supersede it. A strong argument for resisting heretical innovators (Jde 1:4). Believers, like Nehemiah's workmen (Neh 4:17), with one hand "build themselves up in their most holy faith"; with the other they" contend earnestly for the faith" against its foes. the saints--all Christians, holy (that is, consecrated to God) by their calling, and in God's design.
Matthew Henry Bible Commentary
We have here, I. The design of the apostle in writing this epistle to the lately converted Jews and Gentiles; namely, to establish them in the Christian faith, and a practice and conversation truly consonant and conformable thereunto, and in an open and bold profession thereof, especially in times of notorious opposition, whether by artful seduction or violent and inhuman persecution. But then we must see to it very carefully that it be really the Christian faith that we believe, profess, propagate, and contend for; not the discriminating badges of this or the other party, not any thing of later date than the inspired writings of the holy evangelists and apostles. Here observe, 1. The gospel salvation is a common salvation, that is, in a most sincere offer and tender of it to all mankind to whom the notice of it reaches: for so the commission runs (Mar 16:15, Mar 16:16), Go you into all the world, and preach the gospel to every creature, etc. Surely God means as he speaks; he does not delude us with vain words, whatever men do; and therefore none are excluded from the benefit of these gracious offers and invitations, but those who obstinately, impenitently, finally exclude themselves. Whoever will may come and drink of the water of life freely, Rev 22:17. The application of it is made to all believers, and only to such; it is made to the weak as well as to the strong. Let none discourage themselves on the account of hidden decrees which they can know little of, and with which they have nothing to do. God's decrees are dark, his covenants are plain. "All good Christians meet in Christ the common head, are actuated by one and the same Spirit, are guided by one rule, meet here at one throne of grace, and hope shortly to meet in one common inheritance," a glorious one to be sure, but what or how glorious we cannot, nor at present need to know; but such it will be as vastly to exceed all our present hopes and expectations. 2. This common salvation is the subject-matter of the faith of all the saints. The doctrine of it is what they all most heartily consent to; they esteem it as a faithful saying, and worthy of all acceptation, Ti1 1:15. It is the faith once, or at once, once for all, delivered to the saints, to which nothing can be added, from which nothing may be detracted, in which nothing more nor less should be altered. Here let us abide; here we are safe; if we stir a step further, we are in danger of being either entangled or seduced. 3. The apostles and evangelists all wrote to us of this common salvation. This cannot be doubted by those who have carefully read their writings. It is strange that any should think they wrote chiefly to maintain particular schemes and opinions, especially such as they never did nor could think of. It is enough that they have fully declared to us, by inspiration of the Holy Ghost, all that is necessary for every one to believe and do, in order to obtain a personal interest in the common salvation. 4. Those who preach or write of the common salvation should give all diligence to do it well: they should not allow themselves to offer to God or his people that which costs them nothing, or next to nothing, little or no pains or thought, Sa2 24:24. This were to treat God irreverently, and man unjustly. The apostle (though inspired) gave all diligence to write of the common salvation. What then will become of those who (though uninspired) give no diligence, or next to none, but say to the people (even in the name of God) quicquid in buccam venerit - whatever comes next, who, so that they use scripture-words, care not how they interpret or apply them? Those who speak of sacred things ought always to speak of them with the greatest reverence, care, and diligence. 5. Those who have received the doctrine of this common salvation must contend earnestly for it. Earnestly, not furiously. Those who strive for the Christian faith, or in the Christian course, must strive lawfully, or they lose their labour, and run great hazard of losing their crown, Ti2 2:5. The wrath of man worketh not the righteousness of God, Jam 1:20. Lying for the truth is bad, and scolding for it is not much better. Observe, Those who have received the truth must contend for it. But how? As the apostles did; by suffering patiently and courageously for it, not by making others suffer if they will not presently embrace every notion that we are pleased (proved or unproved) to call faith, or fundamental. We must not suffer ourselves to be robbed of any essential article of Christian faith, by the cunning craftiness or specious plausible pretences of any who lie in wait to deceive, Eph 4:14. The apostle Paul tells us he preached the gospel (mind it was the gospel) with much contention (Th1 2:2), that is (as I understand it), with earnestness, with a hearty zeal, and a great concern for the success of what he preached. But, if we will understand contention in the common acceptation of the word, we must impartially consider with whom the apostle contended, and how, the enlarging on which would not be proper for this place. II. The occasion the apostle had to write to this purport. As evil manners give rise to good laws, so dangerous errors often give just occasion to the proper defence of important truths. Here observe, 1. Ungodly men are the great enemies of the faith of Christ and the peace of the church. Those who deny or corrupt the one, and disturb the other, are here expressly styled ungodly men. We might have truth with peace (a most desirable thing) were there none (ministers or private Christians) in our particular churches and congregations but truly godly men - a blessing scarcely to be looked or hoped for on this side heaven. Ungodly men raise scruples, merely to advance and promote their own selfish, ambitious, and covetous ends. This has been the plague of the church in all past ages, and I am afraid no age is, or will be, wholly free from such men and such practices as long as time shall last. Observe, Nothing cuts us off from the church but that which cuts us off from Christ; namely, reigning infidelity and ungodliness. We must abhor the thought of branding particular parties or persons with this character, especially of doing it without the least proof, or, as it too often happens, the least shadow of it. Those are ungodly men who live without God in the world, who have no regard to God and conscience. Those are to be dreaded and consequently to be avoided, not only who are wicked by sins of commission, but also who are ungodly by sins of omission, who, for example, restrain prayer before God, who dare not reprove a rich man, when it is the duty of their place so to do, for fear of losing his favour and the advantage they promise themselves therefRom. who do the work of the Lord negligently, etc. 2. Those are the worst of ungodly men who turn the grace of God into lasciviousness, who take encouragement to sin more boldly because the grace of God has abounded, and still abounds, so wonderfully, who are hardened in their impieties by the extent and fulness of gospel grace, the design of which is to reduce men from sin, and bring them unto God. Thus therefore to wax wanton under so great grace, and turn it into an occasion of working all uncleanness with greediness, and hardening ourselves in such a course by that very grace which is the last and most forcible means to reclaim us from it, is to render ourselves the vilest, the worst, and most hopeless of sinners. 3. Those who turn the grace of God into lasciviousness do in effect deny the Lord God, and our Lord Jesus Christ; that is, they deny both natural and revealed religion. They strike at the foundation of natural religion, for they deny the only Lord God; and they overturn all the frame of revealed religion, for they deny the Lord Jesus Christ. Now his great design in establishing revealed religion in the world was to bring us unto God. To deny revealed religion is virtually to overturn natural religion, for they stand or fall together, and they mutually yield light and force to each other. Would to God our modern deists, who live in the midst of gospel light, would seriously consider this, and cautiously, diligently, and impartially examine what it is that hinders their receiving the gospel, while they profess themselves fully persuaded of all the principles and duties of natural religion! Never to tallies answered more exactly to each other than these do, so that it seems absurd to receive the one and reject the other. One would think it were the fairer way to receive both or reject both; though perhaps the more plausible method, especially in this age, is to act the part they do. 4. Those who turn the grace of God into lasciviousness are ordained unto condemnation. They sin against the last, the greatest, and most perfect remedy; and so are without excuse. Those who thus sin must needs die of their wounds, of their disease, are of old ordained to this condemnation, whatever that expression means. But what if our translators had thought fit to have rendered the words palai progegrammenoi - of old fore-written of, as persons who would through their own sin and folly become the proper subjects of this condemnation, where had the harm been? Plain Christians had not been troubled with dark, doubtful, and perplexing thoughts about reprobation, which the strongest heads cannot enter far into, can indeed bear but little of, without much loss and damage. Is it not enough that early notice was given by inspired writers that such seducers and wicked men should arise in later times, and that every one, being fore-warned of, should be fore-armed against them? 5. We ought to contend earnestly for the faith, in opposition to those who would corrupt or deprave it, such as have crept in unawares: a wretched character, to be sure, but often very ill applied by weak and ignorant people, and even by those who themselves creep in unawares, who think their ipse dixit should stand for a law to all their followers and admirers. Surely faithful humble ministers are helpers of their people's joy, peace, and comfort; not lords of their faith! Whoever may attempt to corrupt the faith, we ought to contend earnestly against them. The more busy and crafty the instruments and agents of Satan are, to rob us of the truth, the more solicitous should we be to hold it fast, always provided we be very sure that we fasten no wrong or injurious characters on persons, parties, or sentiments. III. The fair warning which the apostle, in Christ's name, gives to those who, having professed his holy religion, do afterwards desert and prove false to it, Jde 1:5-7. We have here a recital of the former judgments of God upon sinners, with design to awaken and terrify those to whom warning is given in this epistle. Observe, The judgments of God are often denounced and executed in terrorem - for warning to others, rather than from immediate or particular displeasure against the offenders themselves; not that God is not displeased with them, but perhaps not more with them than with others who, at least for the present, escape. I will put you in remembrance. What we already know we still need to be put in remembrance of. Therefore there will always be need and use of a standing stated ministry in the Christian church, though all the doctrines of faith, the essentials, are so plainly revealed in express words, or by the most near, plain, and immediate consequence, that he who runs may read and understand them. There wants no infallible interpreter, really or conceitedly such, for any such end or purpose. Some people (weakly enough) suggest, "If the scriptures do so plainly contain all that is necessary to salvation, what need or use can there be of a standing ministry? Why may we not content ourselves with staying at home, and reading our Bibles?" The inspired apostle has here fully, though not wholly, answered this objection. Preaching is not designed to teach us something new in every sermon, somewhat that we knew nothing of before; but to put us in remembrance, to call to mind things forgotten, to affect our passions, and engage and fix our resolutions, that our lives may be answerable to our faith. Though you know these things, yet you still need to know them better. There are many things which we have known which yet we have unhappily forgotten. Is it of no use or service to be put afresh in remembrance of them? Now what are these things which we Christians need to be put in remembrance of? 1. The destruction of the unbelieving Israelites in the wilderness, Jde 1:5. Paul puts the Corinthians in mind of this, 1 Cor. 10. The first ten verses of that chapter (as the scripture is always the best commentary upon itself) are the best explication of the fifth verse of this epistle of Jude. None therefore ought to presume upon their privileges, since many who were brought out of Egypt by a series of amazing miracles, yet perished in the wilderness by reason of their unbelief. Let us not therefore be high-minded, but fear, Rom 11:20. Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Heb 4:1. They had miracles in abundance: they were their daily bread; yet even they perished in unbelief. We have greater (much greater) advantages than they had; let their error (their so fatal error) be our awful warning. 2. We are here put in remembrance of the fall of the angels, Jde 1:6. There were a great number of the angels who left their own habitation; that is, who were not pleased with the posts and stations the supreme Monarch of the universe had assigned and allotted to them, but thought (like discontented ministers in our age, I might say in every age) they deserved better; they would, with the title of ministers, be sovereigns, and in effect their Sovereign should be their minister - do all, and only, what they would have him; thus was pride the main and immediate cause or occasion of their fall. Thus they quitted their post, and rebelled against God, their Creator and sovereign Lord. But God did not spare them (high and great as they were); he would not truckle to them; he threw them off, as a wise and good prince will a selfish and deceitful minister; and the great, the all-wise God, could not be ignorant, as the wisest and best of earthly princes often are, what designs they were hatching. After all, what became of them? They thought to have dared and outfaced Omnipotence itself; but God was too hard for them, he cast them down to hell. Those who would not be servants to their Maker and his will in their first state were made captives to his justice, and are reserved in everlasting chains, under darkness. Here see what the condition of fallen angels is: they are in chains, bound under the divine power and justice, bound over to the judgment of the great day; they are under darkness, though once angels of light; so horribly in the dark are they that they continue to fight against God, as if there were yet some small hope at least left them of prevailing and overcoming in the conflict. Dire infatuation! Light and liberty concur, chains and darkness how well do they agree and suit each other! The devils, once angels in the best sense, are reserved, etc. Observe, There is, undoubtedly there is, a judgment to come; the fallen angels are reserved to the judgment of the great day; and shall fallen men escape it? Surely not. Let every reader consider this in due time. Their chains are called everlasting, because it is impossible they should ever break loose from them, or make an escape; they are held fast and sure under them. The decree, the justice, the wrath of God, are the very chains under which fallen angels are held so fast. Hear and fear, O sinful mortals of mankind! 3. The apostle here calls to our remembrance the destruction of Sodom and Gomorrah, Jde 1:7. Even as, etc. It is in allusion to the destruction of Pentapolis, or the five cities, that the miseries of the damned are set forth by a lake that burneth with fire and brimstone; they were guilty of abominable wickedness, not to be named or thought of but with the utmost abhorrence and detestation; their ruin is a particular warning to all people to take heed of, and fly fRom. fleshly lusts that war against the soul, Pe1 2:11. "These lusts consumed the Sodomites with fire from heaven, and they are now suffering the vengeance of eternal fire; therefore take heed, imitate not their sins, lest the same plagues overtake you as did them. God is the same holy, just, pure Being now as then; and can the beastly pleasures of a moment make amends for your suffering the vengeance of eternal fire? Stand in awe, therefore, and sin not," Psa 4:4.
Tyndale Open Study Notes
1:3 The tribe of Simeon virtually disappeared within the land assigned to Judah (Josh 19:1). • fight against the Canaanites . . . help you conquer: See Josh 16:10; 17:13; 23:4-13. 1:3-4 In place of the thanksgiving that usually comes at this point in a New Testament letter (see Rom 1:8-14; 1 Cor 1:4-9), Jude explains his central purpose. False teaching was a potent danger to the faith of his readers (see Jude 1:22-23). 1:3 In the New Testament, “faith” usually refers to the act of believing, while the faith refers to the content of Christian belief.