Interpretive Study of Jude

Epistle theme: Beware of false doctrine and false teachers within the church

God's Way to Study His Word:

In 2Timothy 2:15 we read: Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. The true definition of the word dividing is: 'a Mathematical function whereby we separate pre-defined units according to a precise procedure which produces a precise result'. However, while most people understand that 'there is one interpretation but many applications of the word of God', they fail to separate the procedures of each. And, as a result, they fail to separate the 'one interpretation of the word of God' from the 'many applications of the word of God'. This leads to many errors which people blame on the perfect word of God instead of their using the wrong procedure.

The result, of men using the wrong way, is that men claim that there are errors and conflicts in God's word. In Isaiah 28, God tells us how to understand His word. In addition, God preserved the message of His word; He preserves every word of His sentences; and God preserves every punctuation mark (jot and title) of His sentences. Therefore, God preserved what He wanted us to understand and God told us how to understand His word so that we have no errors and no conflicts. Unfortunately, for at least one hundred and fifty (150) yeare, men have been taught to use the wrong way to interpret God's word instead of using God's way.

In Isaiah 55:9 we are told For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Thus, God warns us that our ways are wrong and that using God's way produces better results, which have no errors and no conflicts.

In addition, 1Corinthians 2:14 tells us: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Therefore, we can not properly understand the spiritual word of God using man's way. We must use God's way to understand God's preserved word of God. And, the basics of God's way is to understand His preserved word of God using the sentence format and true Biblical definitions for Bible words.

This Study follows the Biblical Way to understand God's Word. It applies precepts ('truths that never change for any circumstance'). It then goes through the epistle sentence-upon-sentence (line upon line [Isaiah 28 ]). This is different from the ways of men which use verse-upon-verse or some other method which generates errors. God's sentence-upon-sentence method also pays attention to what 'the word of God' tells us that God preserved, which are the true Biblical meanings of words and the Biblical usage of punctuation. (These two are the components of sentences and do not give us verses.) the 'the word of God' tells us that God preserved punctuation (one jot or one tittle) in Matthew 5:18 and Luke 16:17. And 'the word of God' tells us that God preserved every word when he wrote: Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Deuteronomy 8:3; Matthew 4:4 and Luke 4:4).

The summary of the epistle comes from the summary of each chapter and each chapter summary within that book. Every chapter summary comes from the summary of each sentence within that chapter. And, the sentence summaries come from analysis using the punctuation and true word definitions, as already explained. As a result, we have what God literally had written and see that there are no conflicts even when we consider the smallest part of a sentence compared to the entire Bible book. God is consistent from the start of a Bible book to the end and is consistent in His doctrines and word definitions across the entire Bible. What we have is an integrated whole (single) message, with no errors and no conflicts. This particular book Study is part of a detailed analysis of the entire New Testament which shows this truth.

Other than cults, all claims of errors and conflicts are based upon the New Testament. This Study is part of a series which interprets the preserved word of God using God's way and proving that there are no errors, nor any conflicts, if we obey God and use His way to interpret His word. And, this series concentrates on the New Testament, since that is the basis of these lies about the perfect word of God.

I have read, or at least skimmed, every book which has been written in the last hundred and fifty (150) years and which claims to teach people how to study and understand the word of God. In every case, they use a method which comes from man and do not use God's way (Isaiah 55:8) to study and understand the word of God. And, while there are variations from one man-written method to another man-written method, every one of them ends up with problems. The end result of those problems is that people blame God's perfect word for their own problems and either turn to a man-written 'bible' or skip verses. (By skipping the interpretation of certain verses, they can hide the conflict which their method has produced.)

Now, many people find that the Detail Studies to be overwhelming because they have everything required to prove that there are NO errors in the perfect word of God. This summary level is easier to understand for most people. At the same time, if someone has an argument with what is presented here, the matching Detail Study provides all of the proof required in order to show that what is here matches exactly what God wrote in His word. Again, this is not a matter of my opinion versus their opinion. I have over thirty (30) years’ experience as a professional Systems Analyst with an international reputation for accuracy in how to prove things. And, this series of books are the result of using recognized methods of analysis to prove what God actually wrote. This series does not present a religious opinion. Therefore, a religious opinion, which was arrived at from using wrong methods, is not superior to a true analysis of what God wrote.

People have looked for over twenty (20) years and failed to find any other work that covers everything this series cover. In addition, no one has found any other work which covers the level of detail found in the Detail Studies. Further, the Detail Studies literally have several million Bible references to support the interpretation provided and to show that the perfect word of God is consistent all across it for word definitions and doctrines. Again, no one has found any other work which has this quantity of Bible references supporting what is presented. I do not write this to brag but to inform the reader the depth of study which supports what is presented in this series.

Let any who disagree show their method and the results of their method and try to explain how their method, which produces errors, is greater that God's way which produces no errors and no conflicts.

Overview of Jude

Epistle theme: Beware of false doctrine and false teachers within the church

links to sentences in this epistle:

C1-S1 (Verse 1-2), C1-S2 (Verse 3), C1-S3 (Verse 4), C1-S4 (Verse 5), C1-S5 (Verse 6), C1-S6 (Verse 7), C1-S7 (Verse 8), C1-S8 (Verse 9), C1-S9 (Verse 10), C1-S10 (Verse 11), C1-S11 (Verse 11), C1-S12 (Verse 12-13), C1-S13 (Verse 14-15), C1-S14 (Verse 16), C1-S15 (Verse 17-18), C1-S16 (Verse 19), C1-S17 (Verse 20-21), C1-S18 (Verse 22-23), C1-S19 (Verse 24-25), C1-S20 (Verse 25)'.

God.

Other people have written all kinds of commentaries on this epistle. You can find many disagreements between these commentaries. The commentaries that teach doctrinal error ignore the context as they try to justify their doctrine. Such action is motivated by devils and the resulting doctrinal error can bring the judgment of God upon His people instead of the blessings that God wants to give. 1John 4:1 tells us Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.. The commentaries which do base their comments upon what is actually written, with consideration of context and proper methods of interpretation, will agree on doctrine even while presenting different views of that doctrine.

There are different opinions as to exactly which Jude wrote this book. Some claim that he is: 'The author of this Epistle is generally supposed to be the apostle called Judas, the brother of James, who is named in Luke 6:16 '. Others claim that he is: 'Lebbeus, whose surname was thaddeus, who is named in Matthew 10:3 '. Others claim 'If James was the first of the four persons mentioned as the brethren of the Lord in Matthew 13:55, this Judas was the last of these four, and the Son of a Mary (not the Virgin) who stood by the Cross'. As with the book of Hebrews, God does not make it clear which person He used when God wrote this epistle. This type of speculation is used by the devil to distract us from the message of the epistle.

Jude is warning us against false prophets which include the antichrists of 1John and 2John. (Jesus linked false prophets to antichrists in Matthew 24:24 and Mark 13:22.) A true Biblical antichrist is not in the Book of Revelation or in some political office but he is crept in unawares and is preaching doctrinal error from 'Bible believing, fundamental (right religious) pulpits'. Other false prophets are also preaching doctrinal error to God's people and differ from the antichrists only in the type of error they preach. They try to keep God's people looking at the wrong things so that they remain unaware of the error being taught. Jude warns us to not stay unaware while these false prophets steal away the faith which was once delivered unto the saints.

Jude warns us of the dangers that come from these false prophets (punishment from God) and how to identify them so that we can avoid following them. The main name for God that Jude uses is Lord. This is the role of God that makes and enforces (judges) Laws. These false prophets lead people into violating God's Law so that God has to punish them even if they are saved (Hebrews 10:26-31).

For further research in these people that Jude talks about, please see the following verses which tell us about false prophets : Jeremiah 5:31; 6:13; 8:10; 14:14; 37:13; Lamentations 2:14; Micah 2:11; Matthew 7:15; Matthew 24:11, Matthew 24:24; Mark 13:22; Luke 6:26; Acts 13:6; 2Peter 2:1; 1John 4:1; Revelation 16:13; 19:20; 20:10. In addition, please also see the Doctrinal Study called: False things according to the Bible.

Notice that all of the Old Testament references are from Jeremiah, except one from Micah. Jeremiah preached just before the captivity to people who were so sure that their outward religious acts made them acceptable to God that they refused to believe the evidence of the first three of four times that people went into captivity. Micah is supposed to be a contemporary of Isaiah who preached the same thing as Isaiah. However, while Isaiah preached to Judah, Micah preached to Israel (just before they went into captivity).

In the New Testament we find these verses from the Gospels through Revelation, which means that this is an ever-present danger of the church age. Where God dealt with the entire nations of Judah and Israel in the Old Testament, He deals with the individual saved person in the New Testament. Where the nations of Judah and Israel went into captivity on the Old Testament, the individual saved person goes into captivity in the New Testament. Just look at how prevalent addiction is amongst God's people. They have been personally taken into a personal captivity by believing the false message of false prophets who claim that 'God will understand' about their playing with sin. All of the 'fundamental Bible believers' are ready to say 'Amen!!' about 'liberal compromisers' until they face how often the same addictions are found among 'fundamental Bible believers', including preachers. This is a message for the individual saved person of today.

Jude wanted to write a letter of encouragement but God required him to write a letter of warning instead. Jude offers blessings from God of Mercy unto you, and peace, and love, be multiplied, but these are only offered to those saved people who obey the commandments of this epistle because most people will not want to obey. That is: we must pull out of the fire people whose flesh makes them want to live the wrong way and who are following mockers whom are sensual, having not the Spirit, and who justify a life of walking after their own ungodly lusts. Jude is warning us against these false teachers who are in the church and is telling us that we each personally should earnestly contend for the faith which was once delivered unto the saints. It is not enough to avoid or reject the error but we are to fight earnestly against the error.

Jude warns us that there are certain men crept in unawares, which means that they are within the church. Jude then warns us how God has brought judgment in the past, and it did not matter what type of being sinned nor did it matter what type of relationship they had with God. Therefore, it should be obvious that we also should expect judgment if we live the same sinful lifestyle . Jude describes this lifestyle with words like: ungodly, lasciviousness, denying, believed not, kept not, fornication, strange flesh, filthy dreamers, despise, speak evil, corrupt, greedily, gainsaying, without fruit, twice dead, plucked up by the roots, raging, murmurers, complainers, walking after their own lusts, speaketh great swelling words, having men's persons in admiration because of advantage, sensual, having not the Spirit. It should be obvious, just from this list of words, that the people who follow these false teachers engage in all types of sinful lifestyles.

God's people live these sinful lifestyle s because they believe that lie that 'God will understand' and that there will be 'no judgment'. Jude warns that saved people are first led into this error by denying the only Lord God. That is: they deny that God commands us to live a holy and righteous lifestyle and will judge His people for disobedience. Jude also warns that saved people are led into this error by denying our Lord Jesus Christ. That is: they deny that Jesus shows us, in the Gospels, how to live in the flesh using the power of the Holy Ghost. They also deny that Christ causes us to mature spiritually if we remain In Christ. Finally, they also deny that our Lord will judge our works at the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10), which includes the potential judgment which results in more than 1,000 years of tears.

Jude tells us how to avoid this error in the closing of his epistle. Jude tells us to first be sure that we keep our relationship with God when he says: But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. Next Jude tells us to reach out to others when he says And of some have compassion, making a difference: And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. Finally, Jude tells us to glorify God as the true being that enables us to do anything good which we do. Jude ends with Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen. We are to do our part even while we recognize that it is truly God's power which enables us and keeps us.

Sentence Summaries.

C1-S1 (Verse 1-2): Opening salutations.
1. The word: Jude means: 'As already explained, there is argument as to exactly which man this was. That argument is used by devils to distract from the massage of this epistle. Any time that there is an argument about the author, the important message of the epistle is ignored while people argue over what can not be resolved so many years after the epistle was originally written.'.
2. The phrase the servant of Jesus Christ means: 'This is his main job. This is Whose doctrine He is delivering and he is not writing his own religious opinion'.
3. The phrase and brother of James means: 'Apparently, there was more than one Jude when this epistle was written and possible confusion over the author. At the time This epistle was written, this phrase was sufficient to identify the true author. It no longer is and, since we do not know the character of the different people, it is no longer critical information. What is important is the message of the epistle'.
4. The phrase to them that are sanctified by God the Father means: 'These people have been set aside from the desires and sins of this world and from the lusts of the flesh. They have been set aside unto the service of God. Jude is not writing to the lost nor to the carnal but to spiritually mature saved people who are leaders in their local churches. His message is for them to beware and to steer the less spiritually mature away from false prophets and doctrinal error'.
5. The phrase and preserved in Jesus Christ means: 'These people are kept spiritually pure (preserved) through the ongoing personal relationship with Jesus Christ'.
6. The phrase and called means: 'These people have received a ministry from Jesus Christ'.
7. The phrase Mercy unto you, and peace, and love, be multiplied means: 'The definitions of these words are in the Detailed Note for this sentence. The difference from most other places where we see these blessings offered is that Jude says that they are to be multiplied to people who obey the doctrine of this epistle. This is, to people who avoid false prophets and doctrinal error and who steer the less spiritually mature away from false prophets and doctrinal error. As explained in the Detailed Note for this sentence, those who teach the next generation and teach them to pass truth on to the generation after them, receive multiplied blessings'.
C1-S2 (Verse 3): Why Jude wanted to write.
1. The phrase Beloved means: 'These people are loved by God because of their obedience. They are not God's children who receive His wrath because of their disobedience'.
2. The phrase when I gave all diligence to write unto you of the common salvation means: 'Jude was consistent and studied hard before writing to make sure that he sent the message from Jesus Christ and not his own message nor the message of religion'.
3. The phrase it was needful for me to write unto you means: 'Jesus Christ made it very clear that Jude was to write and that he was to write the message of this epistle'.
4. The phrase and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints means: 'This is a primary action required of saints, according to the message of this epistle. Yes, there are other primary jobs such as giving the true Gospel message to the lost. However, the job of this epistle can not be neglected while the other jobs are done'.
C1-S3 (Verse 4): Why Jude is actually writing.
1. The phrase For there are certain men crept in unawares means: 'These are in the church. They snuck in (crept in unawares). They lied and professed to believe one thing while they truly believed doctrines from devils. And, while in the church, they spread doctrinal error'.
2. The phrase who were before of old ordained to this condemnation means: 'There are certain people who refuse correction from God. And, when they do it enough times, God hardens their hearts into that error. God then uses them to test His other children'. That is the true meaning of this phrase. God ordains them to preach their error and test His true children.
3. The phrase ungodly men means: 'They are going against the doctrine and ministry and truth of God'. These people claim to be saved but are liars and lost.
4. The phrase turning the grace of our God into lasciviousness means: 'Read Romans 6. They preach that they increase God's grace by doing more sin because they force God to give them more grace'. Paul clearly writes that that is a lie from the devil. These people claim that they can live a life dedicated to their lusts of the flesh because of God's grace.
5. The phrase and denying the only Lord God means: 'They deny His right to make laws for them to obey and they deny that he will judge all disobedience and punish all disobedience'.
6. The phrase and our Lord Jesus Christ means: 'God the Father told us to hear our Lord Jesus Christ. Denying Him is denying God the Father'.
C1-S4 (Verse 5): Evidence from the past of God's judgment on His people.
1. The phrase I will therefore put you in remembrance means: 'God uses repetition because we forget. Jude is reminding them, and writing for those people who might not have heard, of the way that God truly judges sin done by people who claim to be children of God'.
2. The phrase though ye once knew this means: 'It does not hurt to be reminded of truth'.
3. The phrase how that the Lord means: 'This is the role of God which is always used in judgment'.
4. The phrase having saved the people out of the land of Egypt means: 'He saved them and demanded that they obey His law'. Even before they left the mount, many were killed for worshipping the golden calf.
5. The phrase afterward destroyed them that believed not means: 'During the forty (40) years of wandering, every Jew of the generation which refused to enter the promised land again refused to act in faith and were killed for that sin'.
C1-S5 (Verse 6): Jude uses angels as examples.
1. Our sentence adds another example of God's judgment.
2. The phrase And the angels which kept not their first estate means: 'An estate is a place to live. These angels refused to stay in the place where God put them in Heaven and God kicked them out and called them devil'.
3. The phrase but left their own habitation means: 'Perverts try to claim that this phrase is talking about devils having sex with women but Jesus made it clear that angels don't participate in sex. No, they left the habitation that God gave them and tried to take a higher place in Heaven'.
4. The phrase he hath reserved in everlasting chains under darkness unto the judgment of the great day means: 'God has restricted them but God has not yet punished them like He will do in the future'.
C1-S6 (Verse 7): Jude uses Sodom and Gomorrah as examples.
1. Our sentence adds another example of God's judgment.
2. The phrase Even as Sodom and Gomorrha, and the cities about them in like manner means: 'These places of sin were judged as an example to us'.
3. The phrase giving themselves over to fornication means: 'They chose sinful relationships'.
4. The phrase and going after strange flesh means: 'They went against the design of God in how they used their flesh for sex'.
5. The phrase are set forth for an example means: 'This is why God judged them and recorded it in the word of God'.
6. The phrase suffering the vengeance of eternal fire means: 'They are in Hell now and will be moved to the lake of fire'.
C1-S7 (Verse 8): People today are just as sinful as those judged in the past.
1. The phrase Likewise also these filthy dreamers defile the flesh means: 'In the same way as people did in Sodom and Gomorrha, people of that day, and people of today (these filthy dreamers) still use their flesh against God's design (defile the flesh) and believe that God will not punish their attitudes and actions (dreamers)'. God does not change (Malachi 3:6; Hebrews 13:8). Since God brought judgment upon Sodom and Gomorrha, people of today should expect a similar judgment.
2. The phrase despise dominion means: 'They despise God-appointed people in authority and power because they refuse to obey the laws which those people are appointed to enforce'.
3. The phrase and speak evil of dignities means: 'They also speak evil of the people that God has put into positions as His ministers'. This includes government officials who we disagree with.
C1-S8 (Verse 9): Even Michael the archangel used God's authority, and not his own power, to fight evil.
1. The phrase Yet Michael the archangel means: 'He has far more power than any human being who is alive today'.
2. The phrase when contending with the devil he disputed about the body of Moses means: 'No human being is as evil as Satan'.
3. The phrase durst not bring against him a railing accusation means: 'In spite of these differences, Michael the archangel did not act as foolish as many people act'.
4. The phrase but said, the Lord rebuke thee means: 'Michael the archangel called on God's power and authority to rebuke someone with a higher position'.
C1-S9 (Verse 10): How these false prophets are different from Michael the archangel.
1. The word But means that this phrase is continuing the subject of the prior phrase while changing direction. Jude explains how foolish people do not follow the example of Michael the archangel.
2. The phrase But these speak evil of those things which they know not means: 'These people have no idea what they are talking about, nor do they understand the consequences of their words, yet they open their mouths to talk foolishness'.
3. The phrase but what they know naturally, as brute beasts means: 'They use no more wisdom than is given to natural brute beasts. They have access to true spiritual wisdom, but refuse to use it'.
4. The phrase in those things they corrupt themselves means: 'The results, which they ignore and deny, is corruption of themselves'.
C1-S10 (Verse 11) says: Woe unto them!. This is God's warning to false prophets.
C1-S11 (Verse 11): Prior judgment of similar false prophets. Our sentence says: 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 means: 'The word for means this is why God gives them a warning. God already brought judgment upon such behavior'. Please see the Detailed Note for more on this sentence.
C1-S12 (Verse 12-13): Keeping this type of people in church brings their stain upon us. Please see the Detailed Note for more on this sentence.
1. The phrase These are spots in your feasts of charity, when they feast with you means: 'This is the spiritual consequence to the church when the church allows these people to stay without consequence'.
2. The phrase feeding themselves without fear means: 'This is how they act because they have no fear of God nor of man'.
3. The phrase clouds they are without water, carried about of winds; trees whose fruit withered, without fruit, twice dead, plucked up by the roots; Raging waves of the sea, foaming out their own shame; wandering stars means: 'These are several symbolic phrases to express how they are spiritually'. Please see the Detailed Note for more on these phrases.
4. The phrase to whom is reserved the blackness of darkness for ever means: 'They will be cast into the lake of fire, which has no light'.
C1-S13 (Verse 14-15): God started this warning with Enoch. This is a prophecy of the return of Christ and the judgment that He will bring against all the people and armies which follow the beast of Revelation.
1. The phrase And Enoch also, the seventh from Adam means: 'He is in the 'Hall of Faith' with the testimony that he pleased God'.
2. The phrase prophesied of these, saying means: 'Jude is using a source which is not in the word of God. I am not denying his written statement because it is in the word of God. Thus, God approved His writing this to us even though we no longer have his original document'.
3. The word behold means: 'Pay close attention'.
4. The phrase the Lord cometh with ten thousands of his saints means: 'This is a prophecy of the return of Christ'.
5. The phrase To execute judgment upon all means: 'Christ is going to do this as the first step of establishing His reign'.
6. The phrase 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 means: 'This is what the judgment is about. They deliberately made themselves the enemies of God and worked to turn others towards obeying devils. Therefore, their judgment is only just.'.
C1-S14 (Verse 16): How to become an ungodly sinner.
1. The phrase These are murmurers, complainers means: 'They do not directly attack God but work in the shadows turning people against God'.
2. The phrase walking after their own lusts means: 'The everyday small actions of their lives are devoted to fulfilling their own lusts'.
3. The phrase and their mouth speaketh great swelling words means: 'They speak words which fill people with pride, which causes God to resist the people'.
4. The phrase having men's persons in admiration because of advantage means: 'They are more concerned with approval from men than they are with approval from God'.
C1-S15 (Verse 17-18): How to not to become an ungodly sinner.
1. The word But means that this phrase is continuing the subject of the prior phrase while changing direction. Where the prior sentence told us what the ungodly say, this sentence. tells us the different message from the apostles of our Lord Jesus Christ.
2. The phrase But, beloved means: 'Jude is writing to the saved people who are loved by God because of their obedience'.
3. The phrase remember ye the words which were spoken before of the apostles of our Lord Jesus Christ means: 'Remember the commands and doctrine from the highest human authority given to us by our Lord Jesus Christ'.
4. The phrase How that they told you there should be mockers in the last time means: 'They warned us of people who would have this attitude'.
5. The phrase who should walk after their own ungodly lusts means: 'They warned us of people who would have these actions'.
C1-S16 (Verse 19): How to identify false prophets.
1. The phrase These be they who separate themselves means: 'They do not actively participate in the outreach ministries of the church'.
2. The phrase sensual means: 'They are concerned with the lusts of the flesh'.
3. The phrase having not the Spirit means: 'They do obey God's Holy Spirit'.
C1-S17 (Verse 20-21): How to avoid following false doctrine.
1. The word But means that this phrase is continuing the subject of the prior phrase while changing direction. This sentence tells us how we are to act differently from the actions described in the prior sentence.
2. The phrase But ye, beloved means: 'Jude is writing to the saved people who are loved by God because of their obedience. He is writing how each and every one of us is to act in a personal manner'.
3. The phrase building up yourselves on your most holy faith means: 'Our faith is to be based upon God's character in us which makes us holy. That is how we build it up'.
4. The phrase praying in the Holy Ghost means: 'Our prayers are to be in a proper relationship with God's Holy Ghost'.
5. The phrase Keep yourselves in the love of God means: 'Our life is to be on obedience to the commands of God'. (John 14:15; John 15:10).
6. The phrase looking for the mercy of our Lord Jesus Christ unto eternal life means: 'We receive this mercy when we obey the orders from our Lord Jesus Christ, which come through God's Holy Ghost. This obedience increases the amount of eternal life that we have and increases our everlasting position in Heaven'.
C1-S18 (Verse 22-23): How to act while avoiding false doctrine.
1. The phrase And of some have compassion means: 'Some saved people have this emotion for the lost and it motivates them to give out the Gospel'.
2. The phrase making a difference means: 'The true Gospel is what makes a difference in the lives of the lost'.
3. The phrase And others save with fear means: 'Others give out the Gospel because they are afraid that others will go to Hell or they are afraid of the judgment of God upon themselves if they disobey'.
4. The phrase pulling them out of the fire means: 'These people reach the greatest sinners'.
5. The phrase hating even the garment spotted by the flesh means: 'They don't want to participate in the lusts of the flesh but lead others into a different lifestyle '.
C1-S19 (Verse 24): Do all to the glory of God.
1. The word Now means: 'After you understand what came before this sentence in this epistle'. This promise is only made to the people who understand and obey this epistle.
2. The phrase unto him that is able to keep you from falling means: 'Do this sentence because God preserves you'.
3. The phrase and to present you faultless before the presence of his glory with exceeding joy means: 'Do this sentence because God perfects you'.
4. The phrase To the only wise God our Saviour means: 'Do this sentence because God saves you and gives you wisdom'.
5. The phrase be glory and majesty means: 'Give all glory and majesty to God. There is no being who can match Him'.
6. The phrase dominion and power means: 'Recognize that He is the ultimate authority and He has more power that all other beings combined'.
7. The phrase both now and ever means: 'Recognize that what is true now will be true forever'.
C1-S20 (Verse 25) says: Amen. Every time that this word is found in the Bible it doubles what was just said prior to it. That makes the prior saying something which everyone must believe and something which we all will be judged for, by God, based upon our true belief or unbelief. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

Chapter Summary from Treasury of Scripture Knowledge.

1-3	He exhorts them to be constant in the profession of the faith.
4-19	False teachers are crept in to seduce them, for whose evil doctrine and manners horrible punishment is prepared;
20-25	whereas the Godly, by the assistance of the Holy Spirit, and prayers to God, may persevere, and grow in grace, and keep themselves, and recover others out of the snares of those deceivers.

Jude Chapter 1 Sentence-by-Sentence

C1-S1 (Verse 1-2) Opening salutations.

Equivalent Section: Who the letter is fRomans to.

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:.

Equivalent Section: Why we should pay attention to this message.

Mercy unto you,
and peace,
and love,
be multiplied..

Our first sentence has two Equivalent Sections with the First Equivalent Section telling us who was used by God to write the epistle and who the epistle is written to. In the Second Equivalent Section of this sentence, he says Mercy unto you, and peace, and love, be multiplied. Here we see God's blessings offered to those whom he is writing to, but not to everyone in the church. Jude is writing to warn us about people who teach false doctrine and one of the false doctrines which he warns about is in 1:4. Jude warns that these men were turning the grace of our God into lasciviousness. One of the ways that they do this is by claiming that all saved, or even all people, have all of the blessings of God equally. Of course, if we receive God's blessings regardless of how we behave, then we might as well live in lasciviousness. However, Jude is writing to warn against this type of error and in his opening sentence he does not offer God's blessings to everyone but restricts them to those saved people who fulfill the requirements listed within the First Equivalent Section. Jude did not wish God's blessings upon all in the church because he planned upon condemning some within the next two sentences.

The people who are identified within the First Equivalent Section are:

sanctified by God the Father. Sanctified means 'Made holy; consecrated; set apart for sacred services'.
preserved in Jesus Christ. Preserved means 'kept spiritually uncorrupted' or 'saved and showing the life and spirit of' Jesus Christ. Please see the note for This verse in the Lord Jesus Christ Study.
called means given a special job to do after profession and spiritually changed to do that job. Many saved people don't even know the voice of God in their life and God doesn't give them a special 'calling' where they have to constantly listen to Him when they can't even tell the difference between His voice and that of a devil.

To these special saved people, Jude offers Mercy unto you, and peace, and love, be multiplied. Mercy is only offered in the opening of epistles to special people (Timothy, Titus, the lady of 2John and here). This letter is restricted to a select group of saved people. As a servant of Jesus Christ Jude is writing to those who preserved in Jesus Christ and have the same type of personal relationship with the Son of God as Jude has. (Please see the note for this sentence within the Lord Jesus Christ Study for more details about being preserved in Jesus Christ.)

After identifying himself to his readers, and saying that His authority to write is based upon his position as the servant of Jesus Christ, Jude then identifies who he is writing to when he writes to them that are sanctified by God the Father. Things which the Bible says are sanctified are:

the seventh day - Genesis 2:3
God's people - Exodus 19:14
Tabernacle - Leviticus 8:10; 2Chronicles 30:8; Nehemiah 3:1
Worship tools - Leviticus 8:15; Numbers 7:1; 1Samuel 21:5; 2Chronicles 29:19; Nehemiah 12:47
Priest / People of God - Leviticus 8:30; 1Samuel 7:1; 16:5; 1Chronicles 15:14; 2Chronicles 5:11; 29:15, 34; 30:3, 15, 17, 24; 31:18; Job 1:5; Isaiah 13:3; Jeremiah 1:5; Ezekiel 20:41; 48:11; John 17:19; Romans 15:15-16
Temple - 2Chronicles 7:16, 20; 29:17
God - Leviticus 10:3; Isaiah 5:16; Ezekiel 28:22, 25; 36:23; 38:16; 39:27;
Home - Leviticus 27:15
Job - Leviticus 27:19
First born - Numbers 8:17
Jesus - John 10:36
Sanctified = saved (Acts 20:32; 26:18).
Sanctified = saved and called to special service (1Corinthians 1:2; 6:11; 2Timothy 2:21; Hebrews 2:11; 10:10, 14, 29; Jude 1:1).
Sanctified = kept from normal punishment (1Corinthians 7:14).
Sanctified = blessed and made fit for food (1Timothy 4:5)

Punishment for failure to sanctify things that God said were to be sanctified is dealt with in Numbers 20:13 and Deuteronomy 32:51)

The reader should be able to see how the Biblical usage of sanctified fits within the Webster's 1828 definition and yet the definition of Webster's 1828 allows greater latitude than what is used by the Bible in many places. For example, 1Corinthians 1:2; 6:11; 2Timothy 2:21; Hebrews 2:11; 10:10, 14, 29; Jude 1:1 all provide a context where some saved people are not included within the definition. Certainly there are saved people who fit those that Jude identifies later and who are, contextually, excluded from his definition of sanctified. Further, most saved aren't qualified to do what Jude says he wanted his audience to do. Jude tells his audience ...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 (1:3). Most saved people are not spiritually mature enough to earnestly contend for the faith which was once delivered unto the saints. (At best they can contend for what their teacher told them but can't prove that what they believe was the faith which was once delivered unto the saints.) therefore, most saved are not qualified to meet this requirement. While I could go through Jude's epistle and show many other places where some saved don't live up to what Jude says, that would be beyond the limits of this study. It should be obvious that, contextually, Jude means more qualified than just saved when he addressees his audience as sanctified by God the Father. We find sanctified is used in the New Testament in Matthew 23:17, Matthew 23:19; John 10:36; 17:19; Acts 20:32; 26:18; Romans 15:15-16; 1Corinthians 1:2, 30; 6:11; 7:14; 1Thessalonians 4:3-4; 2Thessalonians 2:13; 1Timothy 4:5; 2Timothy 2:21; Hebrews 2:11; 9:13; 10:10, 14, 29; 1Peter 1:2 and our current sentence.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The note for has the full definition from Webster's 1828 along with links from other commentators. The note for Ephesians has a lot of doctrine on this word including the most important references in the New Testament along with a small note for each reference. The note for Romans has doctrine explained, links from other commentators and more. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. Please also see the note for Philippians 2:17 about the word service.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'plu. of brother. It is used almost exclusively in solemn and scriptural language, in the place of brothers'.

Please see the note for Mark 1:19 about James. The functional definition for this word is: 'There are several men with this nameans the reader must use the context to determine which one is spoken of in that reference. The reference provided has comments from a commentator which can be helpful in identifying the particular James referenced'.

Please see the Book Study on 2Timothy and then use the browser FIND function to find the usage of the word sanctified. The functional definition is: 'Made holy; consecrated; set apart for sacred service'. Please also see the notes for 2Thessalonians 2:13-LJC; Hebrews 12:2-LJC about the phrase salvation through sanctification.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'. We find forms of the word father only in our current sentence, within this epistle. Jude is warning us against preachers who claim to represent God the Father while refusing to have His character and telling others that they don't need to accept the character of God the Father.

We find forms of the word preserved occurring 57 times in 56 verses of the Bible and, in the New Testament, in: Matthew 9:17; Luke 5:38; Luke 17:33; 1Thessalonians 5:23; 2Timothy 4:18; Jude 1:1. Webster's 1828 dictionary defines this word as: 'Saved from injury, destruction or decay; kept or defended from evil; seasoned with sugar for preservation'.

Thompson Chain Topics provides references for the word preserve as: 'Preserving the Faithful: De 6:24; Jos 24:17; 2Sa 8:6; Ne 9:6; Ps 31:23; 37:28; 146:9; Pr 2:8; Isa 49:8; 2Ti 4:18'.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the notes for Romans C12S1 and Colossians C3S8 about the word mercy. The functional definition is: 'not getting the punishment you deserve'.

Please see the notes for Romans C12S16 and Galatians C1-S1 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. The note for Romans has links to every place in that epistle where We find this word along with a note for each usage. The note for Galatians points out that peace is a fruit of the Spirit. 6:16 tells us that only those saved people who walk according to this rule will have peace. The functional definition is: 'a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind '. Please see the notes for Philippians 4:7 and Colossians 3:15 about the phrase peace of God. Please see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God.

The Morrish Bible Dictionary defines peace as: 'This term is used to express the present attitude and testimony of God toward man consequent on the declaration of God's righteousness in the death of Christ. The state of man which was obnoxious to the holiness of God by reason of sin has been removed in the cross. Hence the believer is justified by faith, and has peace (peace of conscience) with God through the Lord Jesus Christ. Ro 5:1. Christ made peace through the blood of the cross, Col 1:20 and to the Christian God is 'the God of peace,' and the Lord Jesus is 'the Lord of peace.' He also is peace between believers, having on the cross broken down the barrier between Jew and Gentile. Eph 2:14-15. When the Lord Jesus left the earth He left to the disciples peace, and said, "My peace I give unto you." Peace is also spoken of as the state of heart in which a believer is kept in regard of circumstances. The record in the O.T. is, "Thou wilt keep him in perfect peace (peace, peace, margin) whose mind is stayed on thee, because he trusteth in thee." Isa 26:3. The Christian makes his requests known unto God, and the peace of God that passeth all understanding keeps his heart and mind through Christ Jesus (peace of heart). Php 4:6-7. Blessed privilege! and what a contrast to "There is no peace, saith my God, to the wicked." Isa 57:21 the Lord Jesus will, in the future, among His other titles, be hailed as PRINCE OF PEACE. Isa 9:6'.

Nave's Topical Bible provides references for the word peace as: 'EXEMPLIFIED: By Abraham: Ge 13:8-9. Abimelech: Ge 26:29. Mordecai: Es 10:3. David: Ps 120:7. SOCIAL: Ge 45:24; Le 26:6; Job 5:23-24; Ps 34:14; 120:6-7; 133:1; Pr 12:20; 15:17; 16:7; 17:1,14; 20:3; Ec 4:6; Isa 2:4; 45:7; Jer 29:7; Ho 2:18; Zec 8:19; Mt 5:9; 10:21-22,34-36; Mr 9:50; Lu 2:14; Ac 7:26-29; 17:7-9; Ro 12:18; 14:19; 1Co 14:33; 2Co 13:11; Eph 4:3; 1Th 5:13; 1Ti 2:2; 2Ti 2:22; Heb 12:14; Jas 3:17-18; 1Pe 3:10-11. SPIRITUAL: Job 22:21,26; 34:29; Ps 1:1-2; 4:8; 17:15; 25:12-13; 29:11; 37:4,11,37; 73:25-26; 85:8; 119:165; 125:1,5; Pr 3:13-18,24; 14:14; Isa 9:6; 11:6-9,13; 12:1-2; 25:7-8; 26:3,12; 27:5; 28:12; 30:26; 32:2,17-18; 48:18; 53:5; 54:1,10,13; 55:2,12; 57:1-2,19; 60:20; Jer 33:6; Eze 34:25; Hag 2:9; Mal 2:5; Lu 1:79; 2:14; Joh 7:38; 14:27; 16:33; 20:19; Ac 10:36; Ro 2:10; 5:1; 8:6; 10:15; 14:17; 15:13,33; 1Co 1:3; 2Co 1:2; Ga 1:3; 5:22; Eph 2:14-17; Php 4:7,9; Col 1:20; 3:15; 1Th 1:1; 2Th 3:16; 1Ti 1:2; 2Ti 1:2; Tit 1:4; Phm 1:3; Re 1:4'.

Thompson Chain Topics provides references for the word peace as: 'General References to Spiritual: Ps 4:8; Lu 1:78-79; 2:13-14; Joh 20:19; Ro 8:6; 14:17; Ga 1:3; 5:22-23; 2Th 3:16. See Quietness: Promised to Believers: the Gift of God: Ps 29:11 Abundant: Ps 119:165; Pr 3:17. Perfect: Isa 26:3. Like a River: Isa 48:18; 54:13; Eze 34:25. Legacy of Christ: Joh 14:27; 16:33. Passeth Understanding: Php 4:7. Bestowed through Christ: Isa 53:5; Ac 10:36; Ro 5:1; Eph 2:14; Col 1:20. Duty of Seeking: Job 22:21; Ps 34:14; Isa 27:5; Col 3:15; 1Pe 3:11. Ro 15:33; 16:20; 2Co 13:11; Php 4:9; 1Th 5:23; Heb 13:20. Tobe Cultivated in the Church: 1Co 14:33; 2Co 13:11; Eph 4:3; Php 4:2; 1Th 5:13; 2Ti 2:22. The Obligation to Preserve Peace: Mr 9:50; Ro 12:18; 14:19; Heb 12:14. Foretold by the prophets: Isa 2:4; 9:7; 11:9; 65:25; Ho 2:18; Mic 4:4; Zec 9:10. Periods of Peace in the History of Israel: Jos 11:23; 14:15; 21:44; 1Ki 4:24; 5:4; 1Ch 22:9; 2Ch 14:6. False: Ps 123:4; Jer 6:14; Eze 13:10; 23:42; Am 6:1. Invoked: Ge 43:23; Jg 6:23; 19:20; 1Sa 25:6; 1Ch 12:18; Da 4:1; Lu 10:5; 24:36; Joh 20:21; Ga 6:16; 1Pe 5:14. No Peace for the Worldly and Wicked: 2Ch 15:5; Isa 48:22; 59:8; Eze 7:25; 13:10; Zec 8:10; Ro 3:17'.

Torrey's Topical Textbook provides references for the word peace as: 'God is the author of: Ps 147:14; Isa 45:7; 1Co 14:33. RESULTS FROM: heavenly wisdom: Jas 3:17. The government of Christ: Isa 2:4. Praying for rulers: 1Ti 2:2. Seeking the peace of those with whom we dwell: Jer 29:7. Necessary to the enjoyment of life: Ps 34:12,14; 1Pe 3:10-11. GOD BESTOWS UPON thOSE WHO: Obey Him: Le 26:6. Please Him: Pr 16:7. Endure His chastisements: Job 5:17,23-24. Is a bond of union: Eph 4:3. The fruit of righteousness should be sown in: Jas 3:18. The church shall enjoy: Ps 125:5; 128:6; Isa 2:4; Ho 2:18. SAINTS SHOULD: Love: Zec 8:19. Seek: Ps 34:14; 1Pe 3:11. Follow: 2Ti 2:22. Follow the things which make for: Ro 14:19. Cultivate: Ps 120:7. Speak: Es 10:3. Live in: 2Co 13:11. Have, with each other: Mr 9:50; 1Th 5:13. Endeavor to have with all men: Ro 12:18; Heb 12:14. Pray for that of the church: Ps 122:6-8. Exhort others to: Ge 45:24. Ministers should exhort to: 2Th 3:12. Advantages of: Pr 17:1; Ec 4:6. Blessedness of: Ps 133:1. Blessedness of promoting: Mt 5:9. ThE WICKED: Hypocritically speak: Ps 28:3. Speak not: Ps 35:20. Enjoy not: Isa 48:22; Eze 7:25. Opposed to: Ps 120:7. Hate: Ps 120:6. Shall abound in the latter days: Isa 2:4; 11:13; 32:18. Exemplified: Abraham, Ge 13:8-9. Abimelech, Ge 26:29. Mordecai, Es 10:3. David, Ps 120:7'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

Please see the note for 2Corinthians 9:8-11 about the word multiply. The functional definition of it is: 'To increase in number with multiple additions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A. D. 66. A. M. 4070. Jude. Mt 10:3 Lebbeus, thaddeus. Mr 3:18 thaddeus. Lu 6:16; Joh 14:22; Ac 1:13 the servant. Joh 12:26; Ac 27:23; Ro 1:1; 6:22; 16:18; Jas 1:1; 2Pe 1:1 them. Joh 15:16; 17:17,19; Ac 20:32; 1Co 1:2; 6:11; Eph 5:26; 1Th 5:23; 1Pe 1:2 exp: Heb 10:14. preserved. Joh 6:39; 10:28-30; 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
General references. Ro 1:7; 1Pe 1:2; 2Pe 1:2; Re 1:4-6'.

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C1-S2 (Verse 3) Why Jude wanted to write.

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..

I've heard several people claim that this sentence means that Jude started to write about the common salvation and then changed his mind to write about the faith which was once delivered unto the saints. However, that isn't true because Jude didn't change his mind. You see, the true Biblical common salvation includes the faith which was once delivered unto the saints as a part of it. That faith, which is part of the true Biblical common salvation is a (walk / live) by faith. Since both walk and live are ongoing action verbs, these phrases are talking about an ongoing personal relationship with God that requires our actions. This is the faith which was once delivered unto the saints that the false prophets were / are preaching isn't required for salvation. However, what Jude wants us to contend for is the very thing that these false prophets are trying to take away. Notice that Jude said that he gave all diligence to write unto you. The people who insist that it isn't required to having an ongoing personal relationship that is based upon acts of faith (in order to have true Biblical salvation) have not gave all diligence to study what the Bible really teaches. Let any who disagrees with me show where they have written proof of their diligent study which matches the number of verses translated and found on this site. Let them also show that they have cross-referenced their (so-called) 'translations' with as many references as this site has and let them show how their (so-called) 'translations' give a picture of God and the word of God that is not the author of confusion (1Corinthians 14:33).

what Jude says in this letter written to the Beloved (not to all) is it was needful for me to write unto you about the part of the common salvation which is being stolen by these false prophets. If we do not earnestly contend for what is being stolen. Then it will be gone and replaced by a lie from the devil.

What Jude is telling us is that he sat down to write this epistle and had to use diligence because (probably) devils kept providing reasons for him to put off what God wanted him to do. The fact is that many of us fail to do what God wants us to do because we are not diligent enough to overcome distractions and temptations.

Next our sentence tells us that when he did start to write, God impressed upon him that this was not his own desire but that there was a real need for this and that there was also a need for them to earnestly contend for the faith which was once delivered unto the saints. It wasn't enough for him to tell them about the common salvation, because devils would use false teachers and false doctrines to cause the same problem in the next generation unless God's people also earnestly contended for the faith which was once delivered unto the saints, which includes instructions for the next generation to do the sameans for that next generation to also pass on the requirement for each succeeding generation to do the same. We see this same message in 2Timothy 2:2 which says: And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.

Please see the note for 2Corinthians 8:7 about the word diligence. That note has the full definition from Webster's 1828 along with links from other commentators. The functional definition is: 'Steady application in business of any kind; constant effort to accomplish what is undertaken; exertion of body or mind without unnecessary delay or sloth; due attention; industry; assiduity'.

We find forms of the word write occurring 429 times in 400 verses of the Bible, 207 times in 194 verses of the New Testament, but only in this sentence within Jude. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone; as, to write the characters called letters; to write figures'. Please also see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. Please also see the notes for Prove; Ephesians C1S3 and Romans C3S15 about the phrase it is written. Please also see the note for Romans 4:23-25 about the word written. In addition, please see the note for John 6:45 for links to where we find the phrases It is written or have ye not read.

Please see the note for 1Corinthians C10S10 about the word common. The functional definition is: 'Of no rank or superior excellence; ordinary and applies to the majority of any grouping. Not noble, not distinguished'.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. Please see the note for Main Menu item for Salvation about the word save. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. We find forms of this word, in Jude, in: 1:3; 1:5 and 1:23.

Please see the note for Philippians 4:19 about the word need. Please also see the note for Romans C13S8 about the phrase must needs. The functional definition is: ' necessity; a state that requires supply or relief. It sometimes expresses urgent want; pressing exigency'.

Please see the note for 1Corinthians C14S3 about the word exhort. The definition from Webster's 1828 is: 'The act or practice of exhorting; the act of inciting to laudable deeds; incitement to that which is good or commendable. 1. The form of words intended to incite and encourage. 2. Advice; counsel'. In other words, we are to find someone to encourage to do the things which God's Holy Spirit shows us in the word of God. In the process of encouraging another, we encourage ourselves so that even if the other person ignores our encouragement, we help ourselves to live a life of submission and obedience.

Please see the note for Romans C8S18 about the word earnest. The functional definition is: 'Ardent in the pursuit of an object; eager to obtain; having a longing desire; warmly engaged or incited'.

Please see the note for Philippians 1:15-17 for links to all of the verses in the New Testament which use the words contend / contention along with a definition and links from other commentators. The functional definition for these words is: 'A violent effort to obtain something, or to resist a person, claim or injury; contest; quarrel'. Please also see the note for 1Corinthians 11:16 for links to the 5 verses in the Bible which use the word contentious.. Please note that this is pretty much the opposite of the words content / contentment.

True Biblical faith is an action verb which produces works. If people really read what this chapter they will see that every person mentioned here did action. In addition, we are judged by our works because our works are the evidence of true Biblical faith. James 2 talks about faith without works, but that is not true Biblical faith, as even James 2 explains. The definition from our chapter is: Now faith is the substance of things hoped for, the evidence of things not seen. As I explain to Bible Students and others, evidence is something that is used in court and can be separated from the person presenting it so that it can be examined independent of that person. What is in your head and in your heart can not be separated from you. That is a belief, and not true Biblical faith. In addition, something that has substance can be sensed with our physical senses. Another person can not sense what is in your head and in your heart. Thus, what James 2 calls faith without works is in fact only a belief and does not match what is truly reported within our chapter.

Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC and Philippians 1:25-26; 2Timothy C1S2 about the word faith. Please also see the note for Hebrews 3:1-LJC about the phrase Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about the phrase Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith unfeigned. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about the phrase Law and faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. As shown by these many links, the Bible, and this web site, say a lot about the doctrine of faith.

Please see the note for Romans 16:1 for a dictionary definition of the word saint and links to every place in Romans where this word is used. It is used in 1Corinthians in: 1:2; our current sentence and the next sentence; 14:33; 16:1, 15. Here it is used to identify saved people who have a testimony to back their claim of salvation. It is used in this sentence to separate these people from the unjust, and the unjust, include people who claim to be saved but do not have a testimony to back their claims.

Please see the note for Mark 9:31 about the word delivered. The functional definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

Please see the notes for Romans C16S1; 2Corinthians C1S1 and Colossians C1S1 about the word saint. The functional definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ro 15:15-16; Ga 6:11; Heb 13:22; 1Pe 5:12; 2Pe 1:12-15; 3:1 common. Isa 45:17,22; Ac 4:12; 13:46-47; 28:28; Ga 3:28; Tit 1:4; 2Pe 1:1 that ye. Ne 13:25; Jer 9:3; Ac 6:8-10; 9:22; 17:3; 18:4-6,28; Php 1:27; 1Th 2:2; 1Ti 1:18; 6:12; 2Ti 1:13; 4:7-8; Re 2:10; 12:11 which. De 9:10; 21:9; Ac 20:27; 1Co 15:3; Ga 2:5; 2Pe 3:2 the saints. Eph 1:1; Php 1:1; Col 1:2'.

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C1-S3 (Verse 4) Why Jude is actually writing.

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..

Please see the Overview note at the top of this Study which gives an explanation and references related to the phrase certain men crept in unawares. This sentence starts with For, which means that this sentence (and these men) are the reason that Jude concentrated on the part of the common salvation that he concentrated on.

Jude tells us in this verse that there are certain men crept in unawares, which means that Jude is talking about men that are accepted in the church that should not have been accepted ( crept in) and that people in the church were unawares of the danger that they created. In the prior sentence, Jude tells us that it was needful for me to write unto you (This is the purpose of the letter) and exhort ('The form of words intended to incite and encourage' Webster's 1828 ) you that ye should earnestly contend ('strive with great desire and zealously even to the point of accepting agony' - Webster's 1828 ). Now if you really look at what Jude is saying, he is telling us to be willing to almost go to war. We are to name names, tell deeds, kick them out of the church and more. It would not be necessary to earnestly contend if the people were not influential within the church. Now when we are told to risk people leaving because they are offended, it has to be for a good reason. In addition, since God told Jude to put it into writing, and then preserved it in our Bible, this is an ongoing problem that we have to deal with even today.

Jude calls these men ungodly men. Jude uses ungodly in this sentence, 15, 18 and says that the men, their deeds, their commitments, their words and their lusts are ungodly. (Please see the notes for Romans 4:5 and 2Peter 2:9-LJC about the word ungodly.) Jude also describes these men in 1:10, 11, 12, 15, 16, 18 and 19. The functional definition of the word ungodly is: 'A lost person whose lifestyle shows that they are lost and have nothing to do with obeying and trusting God'. What we can say is that Jude describes people found within churches who claim to be saved and often become leaders and lead God's people into error and sin with excuses for fulfilling the desires of the flesh. What's important here is that Jude warns us that they are turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. While they appear to have a small sin with the flesh and a ready excuse that our hearts want to forgive, we need to remember that A little leaven leaveneth the whole lump. (1Corinthians 5:6; Galatians 5:9). Jude is warning that we still have the same problem as the Corinthian church and these men will want us to allow them to spread their sin while calling our toleration love. Jude warns that a true servant of the only Lord God, and our Lord Jesus Christ removes these men and their influence from God's people. The grace of our God is given to those who are honestly trying to stop their sinning and to serve God but fail. Those who are lying and not really trying to stop sinning and only give excuses for their constant failures are turning the grace of our God into lasciviousness.

Going on, we can see what Jude says that we are to fight for. That is: the faith which was once delivered unto the saints ( 1:3). The means 'there is only one and here it is'. These people are fighting against the faith that we were given by presenting another faith. Basically, in the Bible the faith is an action verb whereby the person with Biblical faith proves their faith by their actions (James 2) while this 'alternative faith' talks a good talk while doing nothing. Read James 2. Look at the verses that warn us about antichrist (1John, 2John), which are people the teach this 'other faith'. Look at the warnings about another gospel (2Corinthians 11:4, Galatians 1) and other things like that. After the word the is the word faith. Hebrews 11:6 starts out with But without faith it is impossible to please [God]. Plain and simple, if we don't have the faith that God demands, we won't get blessings from God and the people that we are supposed to witness to won't get saved. Notice that our verse says that what these men teach does. It is turning the grace of our God into lasciviousness. They are appealing to the flesh. This fits with Romans 6, especially Romans 6:16 warns us Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? If we don't earnestly contend for the truth, our loved ones are going to choose lasciviousness, believing that they are going to heaven but will end up in the Lake of Fire (Revelation 21:8). Lasciviousness is centered upon feelings. One way that these people turn the grace of our God into lasciviousness is to redefine love as feelings instead of actions. They then convince people to sit around and do nothing and believe that God is pleased with all of the love that they feel for Him. We are told to earnestly contend for the faith which was once delivered unto the saints by identifying these ungodly men and the error they teach and drive that error out of our churches with the fear that our children will follow their lie and that the only Lord God, and our Lord Jesus Christ will judge our children and followers for believing their lies. The faith which was once delivered unto the saints and true Biblical love are both action verbs and not feelings. Those who preach feelings are turning the grace of our God into lasciviousness.

In our verse, Jude uses Lord twice. That makes this a doctrinal matter. Someone can not be right with the God of the Bible and reject Bible doctrine. Please see the two notes for this verse in the Lord Jesus Christ Study for further details related to this sentence.

Please see the note for 2Timothy 3:6 about the word creep. The functional definition for this word is: 'To move with the belly on the ground, as a worm or serpent without legs, or as many insects with feet and very short legs'. The word crept is the past-tense form of the word creep.

Please see the note for Luke 11:44 about the word aware. Webster's 1828 defines this word as: 'Watchful; vigilant; guarded; but more strictly in modern usage, apprised; expecting an event from information, or probability; as, the general was aware of the enemy's designs '. The word unaware is means: 'not aware'.

Please see the notes for Romans C7S14; Romans C13S3; 1Corinthians C7S20 about the word ordain / ordinance. The functional definition is: 'Properly, to set; to establish in a particular office or order; hence, to invest with a ministerial function or sacerdotal power; to introduce and establish or settle in the pastoral office with the customary forms and solemnities'.

Please see the note for Romans C8S1 about the word condemnation. The functional definition is: 'The act of condemning; the judicial act of declaring one guilty, and dooming him to punishment'. Please also see the note for Romans C9S28 about the condemnation of fools.

Please see the notes for Romans 4:5 and 2Peter 2:9-LJC about the word ungodly. The functional definition of the word ungodly is: 'A lost person whose lifestyle shows that they are lost and have nothing to do with obeying and trusting God'. Please also see the note for 2Corinthians 11:2 about the word Godly.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good. please see the notes for Galatians C5S4 and Galatians C6S18 about the phrase grace through Christ.

Please see the note for Galatians C5S20 about the word lasciviousness. That note has links to every place in the Bible where We find this word. The functional definition is: 'Looseness; irregular indulgence of animal desires; wantonness; lustfulness. 2. Tendency to excite lust, and promote irregular indulgences'.

Please see the note for 2Timothy 2:11-13 about the word deny / denial. The functional definition is: 'To contradict; to gainsay; to declare a statement or position not to be true'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'crept. Mt 13:25; Ac 15:24; Ga 2:4; Eph 4:14; 2Ti 3:6; 2Pe 2:1-2 who. Ro 9:21-22; 1Pe 2:8; 2Pe 2:3 ungodly. Jude 1:15; 2Sa 22:5; Ps 1:1; 1Pe 4:18; 2Pe 2:5-6; 3:7 exp: Ro 5:6. turning. Ro 6:1-2; Ga 5:13; Tit 2:11-12; Heb 12:15-16; 1Pe 2:16; 2Pe 2:10,18-22 denying. Tit 1:15-16; 2Pe 2:1; 1Jo 2:22 only. Ps 62:2; Joh 17:3; 1Ti 6:15-16; Re 15:4 exp: Ga 5:13. General references. exp: Le 15:8; Mt 24:11; 1Ti 5:15; Jas 2:19'.

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C1-S4 (Verse 5) Warning based upon past judgment of God's people.

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..

This sentence starts with I will therefore, which means it is providing a result to what was said in the prior sentence.(Please see note above.) What Jude says starting from here is a result of his acknowledging what these false prophets are doing in the church. This sentence is explained in detail in the This verse within the Lord Jesus Christ Study. God saved the people out of the land of Egypt and they brought along people who were not as committed to the Lord. That mixed multitude were like the false prophets in that they convinced God's people that they could get away with 'just a little sin'. Not only does our sentence tells us that God afterward destroyed them that believed not but several other places in the Bible use this lesson. For example, Hebrews 3 and 4 say a lot about God's rest that these people missed out on. Hebrews also warns us that we can also be denied God's rest. Thus, Jude is warning us of both: that we could loose our reward and suffer judgment if we do not get rid of the influence of these false prophets.

Please see the note in the Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Please see the note for 1Corinthians C11S28 about the word remembrance. The functional definition is: 'The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object. Technically, remembrance differs from reminiscence and recollection, as the former implies that an idea occurs to the mind spontaneously, or without much mental exertion. The latter imply the power or the act of recalling ideas which do not spontaneously recur to the mind'.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please see the note for Romans C11S4 about the word foreknow. The word knew is the past-tense form of the word know.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. Please see the note for Main Menu item for Salvation about the word save. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. We find forms of this word, in Jude, in: 1:3; 1:5 and 1:23.

Please see the note for Mark 10:30 about the word land. The functional definition for this word is: 'Earth, or the solid matter which constitutes the fixed part of the surface of the globe, in distinction from the sea or other waters, which constitute the fluid or movable part'.

Please see the note for Hebrews 3:16 about the word Egypt. The functional definition is: 'While Egypt is a physical country on this Earth, it is used for a type of the world (way of thinking, etc) within the Bible'.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition is: 'To demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing; as, to destroy a house or temple; to destroy a fortification'.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge'. Please also see the note for Romans C10S15 about belief changes life. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about believe in Jesus / Christ. Please also see the note for Romans C4S21 about belief requires us to do.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'put. Ro 15:15; 2Pe 1:12-13; 3:1 exp: Tit 3:1. having. 1Co 10:1-12 afterward. Nu 14:22-37; 26:64-65; De 2:15-16; Ps 106:26; Heb 3:16-19; 4:1-2 General references. exp: De 1:32; Jos 22:20; Ps 78:22; Mt 25:2; 1Co 10:5; 1Ti 5:15; Heb 3:19'.

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C1-S5 (Verse 6) Jude uses angels as examples.

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..

This sentence starts with And, which means it is added unto the prior sentence and we do not have the full message if we ignore this combination. People like to excuse sin because of circumstances and try to claim that if people had better circumstances they wouldn't be led into sin. However, you can't get better circumstances than being an angel in Heaven. As Jude's example off these angels show, that lie isn't true.

In addition, 1Corinthians 6:2-3 says Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? How can we judge angels for sins that we are guilty of? If God reserved in everlasting chains under darkness the angels, how can He be just and do less to us? Many people try to claim that the angels did some 'great sin' that we can't do but that doesn't match the way that God judges.

This sentence makes it clear that the angels went where God told them to not go. Lots of people speculate where the angels trespassed on God, but they have no Biblical basis for their speculation. Be careful about that false doctrine. The truth is that this sentence only tells us that they sinned and does not say what that sin was. God tells us to not do sin and gives us His Holy Spirit to enable our obedience. He also promises rewards for obedience and punishment for disobedience to help us to obey. These false prophets get us to sin by promising rewards that we will not receive and denying punishment that we will receive, which is what Satan probably did to get angels to follow him into rebellion. Angels didn't get away with it. We shouldn't try.

Please see the notes for 1Corinthians C13S1; Significant Gospel Events and Significant New Testament Events about the word angel. The functional definition is: 'a messenger; one employed to communicate news or information from one person to another at a distance. But appropriately, 2. A spirit, or a spiritual intelligent being employed by God to communicate his will to man'.

Please see the note for Romans C12S12 about the word estate. That note has links to verses in the Bible where forms of the word estate are used and the full definition from Webster's 1828 . The functional definition is: 'Condition or circumstances of any person or thing, whether high or low'. Our sentence tells us that these angels refused to stay within the position and circumstances where God placed them.

We find forms of the word habitation occurring 79 times in 78 verses of the Bible and, in the New Testament, in: Luke 16:9; Acts 1:20; Acts 17:26; Ephesians 2:22; Jude 1:6; Revelation 18:2. Easton's Bible Dictionary defines this word as: 'God is the habitation of his people, who find rest and safety in him (Ps 71:3; 91:9). Justice and judgment are the habitation of God's throne (Ps 89:14, Heb mekhon, "foundation"), because all his acts are founded on justice and judgment. (See Ps 132:5,13; Eph 2:22, of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (Isa 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and "the praises of Israel" (Ps 22:3), i.e., he dwells among those praises and is continually surrounded by them'.

Please see the note for 1Peter 1:4 about the word reserve. Webster's 1828 defines this word as: 'v.t. rezerv'. L. reservo; re and servo, to keep. 1. Tokeep in store for future or other use; to withhold from present use for another purpose. The farmer sells his corn, reserving only what is necessary for his family. Hast thou seen the treasures of hail, which I have reserved against the day of trouble? Job 38. 2. Tokeep; to hold; to retain. Will he reserve his anger for ever? Jer. 3. 3. Tolay up and keep for a future time. 2Peter 2. Reserve your kind looks and language for private hours.
RESERVE, n. rezerv'. 1. That which is kept for other or future use; that which is retained from present use or disposal. The virgins, besides the oil in their lamps, carried likewise a reserve in some other vessel for a continual supply. 2. Something in the mind withheld from disclosure. However any one may concur in the general scheme, it is still with certain reserves and deviations. 3. Exception; something withheld. Is knowledge so despis'd? or envy, or what reserve forbids to taste? 4. Exception in favor. Each has some darling lust, which pleads for a reserve. 5. Restraint of freedom in words or actions; backwardness; caution in personal behavior. Reserve may proceed from modesty, bashfulness, prudence, prudery or sullenness. My soul surpris'd, and from her sex disjoin'd, left all reserve, and all the sex behind. 6. In law, reservation. In reserve, in store; in keeping for other or future use. He has large quantities of wheat in reserve. He has evidence or arguments in reserve. Body of reserve, in military affairs, the third or last line of an army drawn up for battle, reserved to sustain the other lines as occasion may require; a body of troops kept for an exigency'.

Please see the note for Luke 16:9 about the word everlasting. The functional definition for this word is: 'Having a beginning but no end. While many equate everlasting to eternal, that is wrong because eternal has no beginning'.

Please see the note for Mark 5:2-4 about the word chain. The functional definition for this word is: 'Chains were also used as fetters wherewith prisoners were bound (Jg 16:21; 2Sa 3:34; 2Ki 25:7; Jer 39:7). Paul was in this manner bound to a Roman soldier (Ac 28:20; Eph 6:20; 2Ti 1:16). Sometimes, for the sake of greater security, the prisoner was attached by two chains to two soldiers, as in the case of Peter (Ac 12:6)'.

Please see the notes for Light and Darkness in 1John; Romans C13S15 about light and darkness. In general, light. is used symbolically of God and darkness is usually opposed to God, but not always. We need to remember that symbolism is not a definition and, therefore, true only when the context supports the symbolism. in this case, darkness represents the source of fear.

Please see the notes for Romans C2S2 and Philippians 1:9-11 about the word judgment. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Please also see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. Please also see the Section called: 'Minor Titles of the Son of God' in the Doctrinal Study called: Significant Gospel Events.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'angels. Joh 8:44 first estate. or, principality. Eph 6:12 he hath. Mt 25:41; 2Pe 2:4 unto. Mt 8:29; Heb 10:27; Re 20:10 General references. exp: Jos 22:20'.

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C1-S6 (Verse 7) Jude also uses Sodom and Gomorrah as examples.

Even as Sodom and Gomorrah,
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..

Jude gives us another example with this sentence. Jude starts 1:7 with Even, meaning 'in the same way'. If we could have heaven on Earth it would have been in Sodom and Gomorrah, and the cities about them yet those circumstances led to such a sinful lifestyle that even today people know what a Sodomite is.

Lot was attracted to Sodom because of the wonderful life that he saw there (Genesis 13:10-11). 2Peter 2:7 tells us that Lot was saved (just Lot). Lot had been raised and trained by the best preacher there was short of the Son of God (Abraham). Forall of his advantages, Lot led his family and future generations into destruction because he sought the good life instead of seeking to obey the Lord. Jude gives us examples of the results of people believing the error taught by false prophets. The only reasons that Jude's examples aren't sufficient to get people to do what God tells them to do is:

They don't know about what Jude taught.
They have been taught a lie about what Jude said and do not have the ability to discern between the truth and a lie.
They are too lazy to consider the message from Jude.
They have been deceived and will suffer the consequence of believing the lie that God won't hold them responsible for remaining willfully ignorant of God's true will for their life.

We find forms of the word Sodom occurring 54 times in 53 verses of the Bible and, in the New Testament, in: Matthew 10:15; Matthew 11:23-24; Mark 6:11; Luke 10:12; Luke 17:29; Romans 9:29; 2Peter 2:6; Jude 1:7 and Revelation 11:8. Easton's Bible Dictionary defines this word as: 'burning; the walled, a city in the vale of Siddim (Ge 13:10; 14:1-16). The wickedness of its inhabitants brought down upon it fire from heaven, by which it was destroyed (Ge 18:16-33; 19:1-29; De 23:17). This city and its awful destruction are frequently alluded to in Scripture (De 29:23; 32:32; Isa 1:9-10; 3:9; 13:19; Jer 23:14; Eze 16:46-56; Zep 2:9; Mt 10:15; Ro 9:29; 2Pe 2:6, etc.). No trace of it or of the other cities of the plain has been discovered, so complete was their destruction. Just opposite the site of Zoar, on the south-west coast of the Dead Sea, is a range of low hills, forming a mass of mineral salt called Jebel Usdum, "the hill of Sodom." It has been concluded, from this and from other considerations, that the cities of the plain stood at the southern end of the Dead Sea. Others, however, with much greater probability, contend that they stood at the northern end of the sea. [in 1897]'.

Nave's Topical Bible provides links for Sodom as: 'Also called SODOMA Situated on the plain of the Jordan River: Ge 13:10. The southeastern limit of the Canaanites: Ge 10:19. Lot lived in: Ge 13:12. King of, joins other kings of the nations resisting the invasion of Chedorlaomer: Ge 14:1-12. Wickedness of the inhabitants of: Ge 13:13; 19:4-13; De 32:32; Isa 3:9; Jer 23:14; La 4:6; Eze 16:46,48-49; Jude 1:7. Abraham's intercession for: Ge 18:16-33. Destroyed on account of the wickedness of the people: Ge 19:1-29; De 29:23; Isa 13:19; Jer 49:18; 50:40; La 4:6; Am 4:11; Zep 2:9; Mt 10:15; Lu 17:29; Ro 9:29; 2Pe 2:6. FIGURATIVE: Of wickedness: De 23:17; 32:32; Isa 1:10; Eze 16:46-56'.

Thompson Chain Topics provides links for Sodom as: 'The Wickedness of: Ge 13:13; 18:20; Isa 3:9; Lu 17:29. A type of Gross Sin: De 32:32; Isa 1:9; La 4:6; Mt 10:15; Re 11:8'.

We find forms of the word Gomorrha only in connection with Sodom and only in Matthew 10:15; Mark 6:11; Romans 9:29; 2Peter 2:6 and Jude 1:7.

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge. Please also see the note for Matthew 4:5 about the phrase holy city.

Please see the note for Matthew 7:24-25 about the word liken. The functional definition for this word is: 'To compare; to represent as resembling or similar. Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, that built his house on a rock. Matt. 6'. Please also see the note for Philippians 2:5-8 about the word likeness. Please also see the note for Mark 4:16-17 about the word likewise. Please also see the note for Romans 15:5-6 about the word likeminded

Please see the note for 1Corinthians C15S30 about the word manner. The functional definition is: 'Deportment; carriage; behaviour; conduct; course of life; in a moral sense'.

Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver.

Please see the notes for Romans C1S16; 1Corinthians C5S1; Galatians C5S20 and Ephesians C5S2 about the word fornication. The true Biblical definition is: 'A violation of a sanctified relationship. It includes all wrongful sex which includes the emotional and mental aspects. However, it also goes beyond sex since giving worship to anyone other than God is spiritual fornication thus, while all sexual sin is fornication, fornication is not limited to sexual sin but also includes other violations of a sanctified relationship'.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. The functional definition is: 'the physical part of the body'.

Please see the note for 1Corinthians C10S3 about the word example / ensample. The functional definition is: 'A pattern; a copy; a mode; that which is proposed to be imitated'.

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

Please see the note for Romans C12S17 about the word vengeance. That note has links to every place in the Bible where We find this word separated by the application of the word. The definition from Webster's 1828 Dictionary is: 'The infliction of pain on another, in return for an injury or offense. Such infliction, when it proceeds from malice or more resentment, and is not necessary for the purposes of justice, is revenge, and a most heinous crime. When such infliction proceeds from a mere love of justice, and the necessity of punishing offenders for the support of the laws, it is vengeance, and is warrantable and just. in this case, vengeance is a just retribution, recompense or punishment. in this latter sense the word is used in Scripture, and frequently applied to the punishments inflicted by God on sinners. Tome belongeth vengeance and recompense. Deut. 32. The Lord will take vengeance on his adversaries. Nah. 1. With a vengeance, in familiar language, signifies with great violence or vehemence; as, to strike one with a vengeance'.

Please see the note for 2Corinthians 4:17-18 about the word eternal. The functional definition is: 'Without beginning or end of existence'.

Please see the note for James 3:6 about the word fire. That note has the definition from Easton's Bible Dictionary, which is good sized.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Ge 13:13; 18:20; 19:24-26; De 29:23; Isa 1:9; 13:19; Jer 20:16; 50:40; La 4:6; Eze 16:49-50; Ho 11:8; Am 4:11; Lu 17:29 strange. Gr. other. Ge 19:5; Ro 1:26-27; 1Co 6:9 are. Mt 11:24; 2Pe 2:6 eternal. De 29:23; Isa 33:14; Mt 25:41; Mr 9:43-49 General references. exp: Ge 19:5,7,28; Le 18:22; 20:13; Isa 34:9; Jer 50:40; Lu 17:29'.

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C1-S7 (Verse 8) People today are just as sinful as those judged in the past.

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

This verse starts with Likewise, which connects it to prior sentences and means 'in the same manner'. Thus, we can not properly interpret this sentence without knowing the 'manner' of the sins already mentioned. Many people make the mistake of moving past this Likewise to the sins mentioned in this sentence and tell themselves 'This doesn't apply to me because I haven't done these sins (yet)'.The Likewise lets us know that the people who do the sins mentioned in this sentence use the same methods to 'interpret' our Lord's commands as the beings previously mentioned. Therefore, if someone is using the same methods they are warned that they might end up doing the sins of this sentence, even if they 'haven't done these sins (yet)'.Anyone who takes an honest look at our present society and at the past can not deny that we are seeing an increase in the number of people who defile the flesh while dreaming of avoiding God's judgment. Also, many have been taught that dominion and dignities of this sentence is talking about hierarchies for angels. However, these terms also apply to human governmental positions and many people despise and speak evil of human governmental positions. These attitudes are also on an increase, which provides evidence that the methods of false prophets are becoming more wide-spread throughout our entire society.

Please see the note for 2Corinthians 7:1 for links to every place in the New Testament where we find forms of the word filthy along with the definition from Webster's 1828 and links from other commentators. The functional definition is: 'Foulness; dirtiness; filth; nastiness. Corruption; pollution; defilement by sin; impurity'. Please also see the note for 1Corinthians C4S13 about the word filth. The functional definition is: 'Dirt; any foul matter; anything that soils or defiles; waste matter; nastiness. Corruption; pollution; anything that sullies or defiles the moral character "excrement" or "dung,"'.

We find forms of the word dream occurring 123 times in 87 verses of the Bible and, in the New Testament, in: Matthew 1:20; Matthew 2:12-13; Matthew 2:19; Matthew 2:22; Matthew 27:19; Acts 2:17 and Jude 1:8. Morrish Bible Dictionary defines this word as: 'Such are classed with false prophets. Possibly an hypnotic state which evil spirits could use, the object being to turn the people from the Lord to idolatry. If what they prophesied came true, they must not on that account be listened to: it was a test allowed of God to prove whether Israel loved the Lord. De 13:1-5. We have the same caution in the N.T. as to the gospel and the confession of Jesus Christ come in flesh. Ga 1:8-9; 1Jo 4:1. In Jer 27:9 the 'dreamers' are classed with 'diviners,' and in Jude 1:8 they are those that defile the flesh'.

Please see the notes for 1Corinthians 3:17 and James 3:6 about the word defile. 1Corinthians explains the use of this word within the New Testament. James has links to every place in the New Testament where we find any form of this word. The functional definition is: 'To make impure'.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. The functional definition is: 'the physical part of the body'.

Please see the note for Romans C2S4 about the word despise. That note includes a discussion of the doctrine of this word. The functional definition is: 'To contemn; to scorn; to disdain; to have the lowest opinion of'.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. The functional definition is: 'the physical part of the body'.

Please see the note for Romans C6S14 about the word dominion. That note has links to every place in the New Testament where this word is used along with a small note for each usage. The functional definition is: ' Sovereign or supreme authority; the power of governing and controlling'.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the note for Romans 7:19 about the word evil. Please also see the note for Ephesians C4S15 about evil speaking. Please also see the note for Philippians 3:2 about evil workers. Please also see the note for Romans C1S16 about inventors of evil thing. The functional definition is: 'to be unjust or injurious, to defraud. Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'these. Jer 38:25-28 defile. 1Co 3:17; 1Ti 1:10; 2Pe 2:10-12 exp: Mr 7:23. despise. Ge 3:5; Nu 16:3,12-13; 1Sa 10:27; Ps 2:1-6; 12:3-4; Lu 19:14; Ac 7:27,39; 1Th 4:8; Heb 13:17 speak. Jude 1:9-10; Ex 22:28; Pr 30:11,17; Ec 10:20; Ac 23:5; 1Pe 2:17 exp: Tit 3:2. General references. exp: Nu 16:12; Job 34:18; 1Pe 2:13'.

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C1-S8 (Verse 9) Even Michael the archangel used God's authority, and not his own power, to fight evil.

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..

We are told in Daniel that Michael is one of the chief princes of angels and fights for God against devils. Here we are told that he was contending with the devil (Satan) and in Revelation 12:7-8 we are told And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. From these verses men conclude that Michael is the head of God's army. Yet as powerful as Michael is, this verse tells us that he durst not bring against him (Satan) a railing accusation, but said, the Lord rebuke thee. Michael has enough sense to know that he can not fight the devil on his own.

One of the foolish things that devils get God's people to do is think they can look down on devils and their power. Back in the sentence before this (Jude 1:8) we were told that preachers of error despise dominion, and speak evil of dignities. Then this sentence starts with Yet, which means 'In spite of their foolishness'. We foolishly teach our children to sing about how 'the devil can sit on a tack', which is teaching them the doctrinal error that Jude is writing about. We would be FAR better off to teach them to follow the example of Michael. We should teach them that Satan and all other devils are far more powerful and far smarter than we are and our only safety is in the Lord. We foolishly teach people that if they are 'prayed up' and have read their Bible then they are ready to face the day and all that Satan will throw at them. In truth, if we are 'prayed up' and have read our Bible then we are ready to hear God's warning and realize that we are being tempted. When we realize that we are being tempted, instead of falling into pride we need to draw nigh to God (Psalms 69:18; Hebrews 7:19; James 4:8) and he will draw nigh to us so that we can hide behind His power and authority and say, like Michael, the Lord rebuke thee. Lord is used in this verse for the most powerful being in all of existence. As such, He will judge all that offend those hiding behind Him, but does not promise to protect those who swell up in pride and tell the Devil to 'sit on a tack'.

Again, we see the proper response, as shown by Michael, compared to the error of false prophets who teach doctrinal error in our churches. Michael did not assume power or position above what he had but called upon the power and position of God when he said The Lord rebuke thee. Please also see the note for this verse in the Lord Jesus Christ Study. While the name of Michael, occurs several times within the Bible, we only see it used for the archangel in Daniel 10:13; Daniel 10:21; our current sentence and Revelation 12:7-8.

We find the word archangel only in: our current sentence and 1Thessalonians 4:16. Easton's Bible Dictionary defines this word as: '(1Th 4:16; Jude 1:9), the prince of the angels'.

Please see the notes for 1Corinthians C11S16 and Philippians 1:15-17 about the words contentious / contention / contend. That note has links to every place in the new Testament where We find this word along with links from other commentators. The functional definition is: ' Strife; struggle; a violent effort to obtain something, or to resist a person, claim or injury; contest; quarrel'.

Please see the note for 12:9 about the word devil. The functional definition is: 'The chief spiritual adversary'. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils.

Please see the note for Romans 14:1 which has links to every verse in the Bible which uses a form of the word dispute along with the definition from Webster's 1828 .

Please see the note for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'.

Please see the note for Hebrews 3:2 about the word Moses. Moses is mainly used symbolically to identify the Mosaic Law and any set of religious rules which people try to follow as a substitute for the ongoing personal relationship which is identified as Christ within the Bible. Such substitution is always wrong and leads to judgment of God's children and an eternity in the lake of fire (Romans 1:3-LJC) for the lost.

Please see the note for Romans 15:18-19 which has links to everywhere that the Bible uses the words dare and durst, along with the definition from Webster's 1828 .

Please see the note for 1Corinthians 5:11 for definitions, comments and links related to forms of the word rail. That note has links to every place in the Bible where We find this word. The functional definition is: 'to brawl. Toutter reproaches; to scoff; to use insolent and reproachful language; to reproach or censure in opprobrious terms; followed by at or against, formerly by on'.

Please see the note for Titus 2:3 about the word accuser. The functional definition is: 'To charge with, or declare to have committed a crime, either by plaint, or complaint, information, indictment, or impeachment; to charge with an offense against the laws, judicially or by a public process; as, to accuse one of a high crime or misdemeanor. Satan is the accuser of the brethren and false accusers are acting like Satan'.

Please see the note for Titus 2:15 about the word rebuke. A simple definition of the word rebuke is: 'To chide; to reprove; to reprehend for a fault; to check by reproof'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Michael. It is most probable, that the Apostle took this account concerning Michael, and that of the prophesying of Enoch, from an ancient tradition preserved and well-known among the Jews. Da 10:13,21; 12:1; Re 12:7 archangel. 1Th 4:16 the body. De 34:6 durst. Ex 22:28; Isa 36:13-21; Mr 15:29; Lu 23:39-40; 1Pe 3:9; 2Pe 2:11 the Lord. 1Ch 12:17; Isa 37:3-4,10-20; Zec 3:2 General references. exp: Pr 26:4; 1Pe 2:13'.

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C1-S9 (Verse 10) This sentence Contrasts the actions of false prophets to Michael.

Equivalent Section: Evidence that false prophets are fools.

But these speak evil of those things which they know not:.

Equivalent Section: How false prophets act.

but what they know naturally,
as brute beasts,
in those things they corrupt themselves..

This sentence starts with But, which lets us know that Jude is still speaking about the same subject as the last sentence while going in a different direction. Following the But, Jude says these to refer back to the false prophets of two sentences back whom he will compare to Michael (of the immediately prior sentence). So Jude is still talking about how people deal with dominion and dignities and he is going to show us how these false prophets go in a different direction in their response than Michael went in his response. Further, within our current sentence we see (once again) a colon followed by a but which makes the two parts of the sentence polar opposites. This means that these false prophets give two opposite wrong responses. East is opposite West in the horizontal while both are going in a different direction than the vertical. In the same way, these false prophets can give two opposing wrong responses and still go in a different direction from Michael. Where Michael kept his eyes on the Lord, these false prophets only look horizontally at other men.

In the First Equivalent Section of this sentence Jude tells us how these false prophets speak...of those things which they know not verses the Second Equivalent Section of the sentence where they speak of what they know naturally. I have said that in the Bible, know requires a birth (Genesis 4:1, 25; Luke 1:34). In the First Equivalent Section of this sentence, Jude tells us what these false prophets know not. They know not because they have not truly been born again (John 3:3, 4; 1Peter 1:23-24) even though they have made a profession and have many outward religious signs. Life would be easier if we could find these people and point out where their profession does not match their life. Unfortunately, many good Godly people act like Peter and accept doctrine that they have not verified with the word of God using the Spirit of God. They see the one phrase used by these false prophets and do not prayerfully check the context. Godly people then continue to act like Peter and preach doctrinal error. Thus, while toe source of doctrinal error is these false prophets, not everyone who preaches doctrinal error is a false prophets. The difference is that Peter changed his preaching after Paul ...withstood him to the face.. (Galatians 2:11). How people react when you use the Spirit of God and the word of God to correct them reveals if they are a false prophets or not.

In the Second Equivalent Section of this sentence we have the second wrong direction taken by these false prophets. Here, Jude says that their doctrine is based upon what they know naturally. This is what they know from the sin nature which we inherit at birth. Please see the note for Romans 11:20-21 for links to every place in the Bible where any form of the word natural is used. We want to be very careful of using the pronoun 'I' when talking about doctrine and we want to be very careful about doctrine from anyone else that includes the pronoun 'I'. About the only proper use is if someone says 'I will show it to you in the Bible' (or something similar) and even then we want to pray and verify what they show us. In addition, to Jude telling us that these false prophets spoke what they know naturally, he says that they corrupt themselves. Like a 'birth', corruption takes time to be revealed. However, back in Isaiah 28:1-8 (among other places) God warns us about corrupt priests who were controlled by wine and produced vomit and filthiness. These priests had the best education and the best external claim to represent God. However, wine is a type of physical sin and they justified their being controlled by physical sin. Further, vomit and filthiness is a type of moral sin and they justified their being controlled by moral sin. Thus, someone who is justifying being controlled by physical sin or by moral sin is a false prophet who has corrupted themselves and is someone that we should drive from a position of authority if not put out of the church.

One thing that we need to be careful about is the differences between how God tells us to deal with the just, the unjust and the ungodly. The note for 2 Peter 2:1 explains what Peter says about false teachers and references the notes for 2 Peter 2:9, 11 and 20. These notes explain this concept in detail and give references to many other Bible verses in support of what is said. In essence, the just are saved and live lives which prove their salvation. The ungodly are lost and live lives which prove that they are lost. The unjust claim to be saved but live lives which seem to prove that they are lost. We are to deal with the unjust by telling them that their lives seem to prove that they are lost but we are not to judge them as lost because that is the providence of our Lord. Even as children of God, we will be punished by sticking our nose into the Lord's business. Therefore, remove the influence, and possible the person, of these false prophets, but do not judge them as lost.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the notes for Romans C11S25 and 1Corinthians C11S14 about the word natural. The functional definition is: 'things which obey the laws of this physical world'.

Please see the note for Acts 7:42 about the word beast. The functional definition for this word is: 'Any animal that is not man. Sometimes it means quadrupeds, and not creeping things'.

Please see the note for 1Corinthians 9:25 for links to every verse in 1Corinthians which uses a form of the word corrupt, along with the definition from Webster's 1828 and links to where this word is also found in other Bible books. While the reader should look at all of the verses within the Bible which use this word, in order to truly understand the long-term effects, we can say that the main application of this word, from the Webster's 1828 definition, is: 'To change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'. In addition, to this word, we also need to consider the opposite words. The word uncorruptible is defines as: 'that cannot be corrupted. But incorruptible is the word now used'. The word incorruptible is defined as: 'a. 1. that cannot corrupt or decay; not admitting of corruption. thus gold, glass, mercury, etc., are incorruptible. Spirits are supposed to be incorruptible. Our bodies shall be changed into incorruptible and immortal substances. 2. that cannot be bribed; inflexibly just and upright'. Please also see the note for John 19:39 about the phrase no corruption.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'speak. 2Pe 2:12 exp: Tit 3:2; Jude 1:8. in those. Ro 1:21-22 General references. exp: Le 11:20; 1Pe 2:13'.

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C1-S10 (Verse 11) Woe unto them!

We find forms of the word woe occurring 107 times in 98 verses of the Bible and, in the New Testament, in: Matthew 11:20; Matthew 11:21; Matthew 18:7; Matthew 18:7; Matthew 23:13 Matthew 23:14 Matthew 23:15; Matthew 23:16; Matthew 23:23; Matthew 23:25; Matthew 23:27; Matthew 23:29; Matthew 24:19; Matthew 26:24; Mark 13:17; Mark 14:21; Luke 6:24; Luke 6:25 Luke 6:25; Luke 6:26; Luke 10:13; Luke 10:13; Luke 11:42; Luke 11:43; Luke 11:44; Luke 11:46; Luke 11:47; Luke 11:52; Luke 17:1; Luke 21:23; Luke 22:22; 1Corinthians 9:16; Jude 1:11; Revelation 8:13; Revelation 9:12; Revelation 11:14; Revelation 12:12. The Morrish Bible Dictionary defines this word as: 'A declaration of 'woe' on man is frequently found in scripture. It is especially pronounced on those who have had privileges and have not answered to them. In the Prophets there are many woes against Israel and Judah, and also against the nations which had to do with Israel. the Lord when on earth pronounced woes upon those who should have been the leaders of His people. the Revelation shows that God's 'woes' will fall with mighty power on those denounced. Re 18:13; etc'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Woe. Isa 3:9,11; Jer 13:27; Eze 13:3; Zec 11:17; Mt 11:21; 23:13-16; Lu 11:42-47 exp: Isa 10:1'.

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C1-S11 (Verse 11) Prior judgment of similar false prophets.

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..

This sentence starts with For which means it is giving us Jude's particular reasons for saying Woe unto them! in the prior sentence. in this sentence Jude gives us three examples that are based upon three different men and three different action (motivational) verbs. They are:

gone in the way of Cain: Cain is mentioned in Genesis 4; Joshua 15:57; Hebrews 11:4; 1John 3:12 and this verse. From these verses we learn:

Genesis 4 tells us about Cain murdering his brother and trying to hide it from God. In that chapter we read that Cain talked to God. Obviously, Cain knew about God but did not know God personally or he would not have thought that he could hide a murder from God. He refused to use the brain that God gave him to think thing through and when he sinned, he refused to confess his sin, he denied any personal responsibility and he tried to blame others for his sin. This is the way of Cain.
Joshua 15:57 names a city that was named after Cain and that was given to the tribe of Judah to conquer and kill all of the inhabitants of. Jesus is the Lion of the tribe of Juda (Revelation 5:5) and He will save us by destroying all that follow the way of Cain.
Hebrews 11:4 names Able as the first person listed in the 'Hall of Faith' and compares his sacrifice to that of Cain. Able did as God said even though it made no sense to his flesh while Cain demanded that God accept what his flesh determined was 'good'. (See Genesis 3:4-5 where the serpent gave Satan's lie that God would have to accept what we determined to be) 'good'.
1John 3:12 refers to Genesis 4 and tells us that Cain slew Able Because his own works were evil, and his brother's righteous. Part of the way of Cain is to not only blame others but to try to destroy and/or kill all who expose their sin and evil ways.
in this verse, we learn that the way of Cain is the way of false prophets.

the error of Balaam: Balaam is mentioned in Numbers chapter 22-24 : Numbers 31:8; Deuteronomy 23:4-5; Joshua 13:22; 24:9-10; Nehemiah 13:2; Micah 6:5; 2Peter 2:15; Revelation 2:14 and this verse. From these verses we learn:

Numbers chapter 22-24 tell the original story of Balaam. He sold his service to God for money, power and position. Also, he sold his service to accomplish evil. When he tried to do the evil he was paid to do, God sent him a message that was clearly a warning from God, which he ignored. Then God used him to bless God's people. Since this was the opposite of what he planned, he got sneaky and got people to offer the Jews pleasures of the flesh if they just compromised their service to God. This tells us that the error of Balaam causes God's people to sin through compromise.
In Numbers 31:8 we learn that Balaam was killed when God told Abraham to destroy the Midianites as the last thing he did. Midian was a son of Abraham and Keturah. He and his descendants were involved in several evil deals. They were involved with the Ishmeelites who sold Joseph into slavery. They were party with Moab in hiring Balaam to curse the Jews and Balaam ended up living with them. They were involved in several forms of false worship. This tells us that the error of Balaam causes people to seek false worship which (eventually) leads to death.
Deuteronomy 23:4-5 tells us that the Ammonite and the Moabite were cursed for dealing with the error of Balaam.
Joshua 13:22 tells us again about the death of Balaam. This makes it a doctrinal truth that the error of Balaam leads to death.
Joshua 24:9-10 is part of Joshua giving his final message to the Jews from God. In it God reminds His people of His deliverance. This tells us that the error of Balaam requires God's help to overcome.
Nehemiah 13:2 tells of God's people finding out that they were not to mix with compromisers and they put out the compromisers even when it required a divorce. This tells us that the error of Balaam is to be got rid of at any cost.
Micah 6:5 is part of God telling His people that after He saved them from the error of Balaam, they went that way anyway. This warning came just before they went into captivity. This tells us that religious works will not take away judgment for participating in the error of Balaam.
2Peter 2:15 tells us that the error of Balaam is part of what false prophets teach.
Revelation 2:14 is part of the message to the church at Pergamos. They had Satan's seat and Nicolaitans in their midst. Even though some were righteous, our Lord still told them Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth. This tells us that the error of Balaam is to be put out of the church or it leads to other doctrinal error.
Our current verse links the error of Balaam with what false prophets teach just like 2Peter 2:15 does. That makes this truth a basis of doctrine. People who preach compromise that allows sin are false prophets.

the gainsaying of Core: Core is another spelling for Korah. Korah tries to gainsay a position above what God gave him and was cast into Hell alive along with all of his followers. His descendants who accepted their God given position were honored by God.

The main story about Korah is in Numbers 16. There we are told about how Korah led a rebellion and tried to take the place of Moses and was cast into Hell while still alive along with all that followed him. There are several references to the Korah of Numbers 16.
Before Numbers 16, we see that the name 'Korah' first appeared as a son of Esau. Hebrews 12:19 tells us Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. It would appear that the original Korah was like his father Esau and the main character named Korah was like his namesake and like Esau. He, like Esau, had an opportunity to do great things for God but refused the position given to him and despised it, sought what was not given to him and suffered for fighting against God.
Numbers 27:3 tells of a reward being given to the descendants of a man who refused to follow Korah in rebellion.
1Chronicles 9:19 tells us that ...Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the LORD, were keepers of the entry. Psalms 84:10 is famous and often quoted as saying I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness. What very few realize is that it is a direct reference to the difference between the Korahites who served God and those who followed Korah into rebellion.
Kore is (supposedly) another spelling for Korah. The sons of Kore were porters according to at least three Bible references. Some may make a distinction between porter and doorkeeper but both are the same class of job and both need the same attitude about serving God. God gave the original Korah the Spirit of God because even the 'lowest position' in the service of God still required doing it with the Spirit of God.
Several Psalms are introduced as for the sons of Korah even though this introduction isn't part of the official Psalm. God recognizes the service of us all when we do it with a Godly attitude.

Please see the notes for 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'.

Please see the note above for links to every place where the Bible tells us about Balaam. The Morrish Bible Dictionary says about him: 'A Midianite prophet who resided at Pethor, son of Beor or Bosor. He was hired by Balak king of Moab to curse Israel, but God compelled him to bless instead of curse His chosen people. Though he talked piously his heart was evidently set on getting the reward from Balak. Jude 1:11. The angel of Jehovah withstood him, and he was rebuked by his ass, yet he was allowed to go on his way. Nu 22:1; 23:1; 24:1; De 23:4-5; Jos 24:9-10. Though compelled by God to bless Israel, he most treacherously counselled Balak to seduce them by means of the Midianitish women, Nu 31:16; 2Pe 2:15; Re 2:14, which led to their gross idolatry. Nu 25:1-2: see BAAL-PEOR. After Israel was punished for their sin, they were avenged on Moab, and among the slain was Balaam. In Jos 13:22 he is called a soothsayer, and when he was with Balak he sought enchantments. In Nu 23:15 the words 'the LORD' are added by the translators. Nu 24:1 says that he went not then as at other times to meet enchantments. But he was overpowered by God. In the passages in the N.T. he is held up as an example of consummate wickedness and apostasy'. Fausset's Bible Dictionary says about him: '(Hebrew balam) "not of the people" (Israel), a "foreigner"; else bilam, "the destroyer of the people," corresponding to the Greek Nicolaos, "conqueror of the people" (Re 2:14-15), namely, by having seduced them to fornication with the Moabite women (Numbers 25), just as the Nicolaitanes sanctioned the eating of things sacrificed to idols and fornication. The -am, however, may be only a formative syllable. He belonged to Pethor, a city of Aram Naharaim, i.e. Mesopotamia (De 23:4). "Balak, the king of Moab" (he says, Nu 23:7), "hath brought me from Aram, out of the mountains of the E.," a region famous for soothsayers (Isa 2:6). Pethor, from pathar, "to reveal," was the head quarters of oriental magi, who used to congregate in particular spots (Da 2:2; Mt 2:1), Phathusae, S. of Circesium. It is an undesigned propriety, which marks the truth of Scripture, that it represents Balak of Moab, the descendant of Lot, as having recourse to a diviner of the land from which Lot came when he accompanied Abraham to Canaan.
It was a practice of ancient nations to devote their enemies to destruction at the beginning of their wars; the form of execration is preserved in Macrobius, Saturnalia, 3:9. The traditional knowledge of the true God lingered among the descendants of Laban and Bethuel. Abimelech of Gerar, Melchizedek, Job, Jethro, are all instances of the truth that knowledge of the one true God was not restricted to Abraham's descendants. Balaam was son of Beor. The same name (omitting the last part, -am, of Balaam), Bela, (and he also "son of Beor," front baar, to "burn up,) occurs among the Edomites connected with Midian by a victory recorded in Ge 36:32-37; also with the "river" Euphrates through Saul of Rehoboth which was on it, king of Edom. Now Balaam is mentioned in conjunction with the five kings of Midian (Nu 31:8,16).
A dynasty of Balaam's ancestors from near the great river probably reigned once over Edom. Moab in his application to him was not alone. "Moab was sore afraid. because of the children of Israel, and Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field" (how natural the image in the mouth of a shepherd king, as "the king of Moab was a sheep master," 2Ki 3:4). So "the elders of Moab and the elders of Midian departed with the rewards of divination in their hand." It is natural that Balaam, living amidst idolaters, should, like Laban of old in the same region (Ge 31:20), have been somewhat tainted. Hence, while owning Jehovah for his God and following patriarchal tradition (Job 42:8, who is thought by the decipherers of the Assyrian and Babylonian monuments to have lived in the region about the mouth of the Euphrates, Uz, the early seat of the first Babylonian empire) in offering victims by sevens.
Balaam had recourse to "enchantments" also, so that he is called "the soothsayer" (Jos 13:22) (ha-kosem, distinguished, from the true prophet, Isa 3:2), a practice denounced as "an abomination to the Lord" (De 18:10,12). In the portion that follows (Nu 22:7-24) no further mention of Midian occurs, but only of Moab. But after Balaam's vain effort to curse, and God's constraining him to bless, Israel, "he went and returned to his place" (Nu 24:14,25). He had said: "Behold, I go unto my people." But then follows (Numbers 25) Israel's whoredom, not only with Moabite women but also with Midianite women, of whom Cozbi, daughter of Zur (slain by Phinehas. with Zimri her paramour), was principal; and in Nu 31:8,16, Israel's slaughter of the Midianites with their five kings (Zur was one), and also of Balaam, son of Beor, because of his "counsel." Beside those kings that fell in battle, Israel slew five Midianite kings and executed Balaam judicially after the battle (Nu 31:8).
So after all Balaam did not return as he had said, to his own place, Mesopotamia. Dismissed by the Moabites in dissatisfaction, He suffered his mind to dwell on the honors and riches which he had lost by blessing Israel, and so instead of going home he turned to the Midianites, who were joined with Moab in the original application to him. Availing himself of his head knowledge of divine truth, he, like Satan in Eden, used it with fiendish wisdom to break the union between God and Israel by tempting the latter to sin by lust. They fell into his trap: but staying among the Midianites, who doubtless rewarded with mammon his hellish counsel which succeeded so fatally against Israel, he in turn fell into the righteous judgment executed by Moses and Israel on his guilty patrons, Israel's seducers. The undesigned dovetailing together of these scattered incidents into such a harmonious whole is a strong confirmation of the truth of the Scripture history.
In Nu 22:12, at the first inquiry of Balaam, God said, "Thou shalt not go with them, thou shalt not curse the people." Balaam acquiesced, although in language betraying the revolt of his covetous will against God's will he told Balak's princes, "Jehovah refuseth to give me leave to go with you." Hence, instead of going back to Pethor, he begs them to tarry another night to see "what Jehovah will say unto him more." In the very moment of saying "I cannot go beyond the word of the Lord my God," he tempts the Lord as if He might change His purpose, and allow him to earn "the wages of iniquity"; yet himself, with strange inconsistency, such as marks those who "hold the truth in unrighteousness" (Ro 1:18), declares what condemns his perverse thought, "God is not a man that He should lie, nor the Son of man that He should repent: hath He said, and shall He not do it, or hath He spoken, and shall He not make it good?" (Nu 23:19.)
God did come that night, and seems to contradict His former command, "If the men come to call thee, rise up and go with them." But God' s unchangeable principle is, with the pure to show Himself pure (Ps 18:26), with the froward to show Himself froward. He at first speaks plainly to the conscience His will; if the sinner resists the voice of His Spirit and His word He "answers the fool according to his folly," and "gives him up to his own desire" (Ps 78:29-30; compare Ro 1:25-26,28; Pr 1:31); after long resistance by man, God's Spirit ceases to strive with him (Ge 6:3). Balaam rose up in the mourning, and it is not written he waited for the "men to come and call" him. Certainly, "God's anger was kindled because he went"; for his going was in spite of the former plain prohibition; and the second voice was a permission giving him up in judicial anger to his own perversity (compare 1Ki 22:15), a permission too resting on the condition, which Balaam did not wait for, "if the men come to call thee." Jg 1:11 saith the "error of Balaam" was his: running greedily for reward."
The apostle Peter (2Pe 2:15) says, "Balaam the son of Bosor" (the same as Beor; Bosor is akin to basar, "flesh," and Balaam showed himself the "son of carnality." Bosor is probably the Aramaic or Chaldee equivalent of Beor, Tsade being submitted for 'Ayin. Peter residing at Babylon would naturally adopt the name usual in the Aramaic tradition) "loved the wages of unrighteousness: but was rebuked for his iniquity, the mute (voiceless) donkey, speaking with man's voice, forbad the madness of the prophet": an awful contrast, a dumb beast forbidding an inspired prophet. The donkey turned aside at the sight of the angel; but Balaam, after God had said "thou shalt not go," persevered in wishing to go for gain. Not what the donkey said, but its speaking at all, withstood his perversity. The donkey indirectly, the angel directly, rebuked his worse than asinine obstinacy.
The miracle, the object of the infidel's scoff, has a moral fitness which stamps its truth. He who made the cursing prophet bless could make an ass, His own creature, speak (Ne 13:2; Jos 24:9-10). The "seer" lacks the spiritual eye to discern the angel of the Lord, because it was blinded by lust of riches and honor. God opens the mouth of the irrational brute to show the seer his blindness in not seeing what even the brute could see. Even a beast can discern the spiritual world better than a man blinded by lust. Balaam's worse than brutish mind must be taught by the. brute, in order to chastize his vainly. Not until after the Lord opened the donkey's mouth is it written that" his eyes were opened" (Nu 24:3-4), whereas they had been "shut" (margin): "falling" refers to his falling with his donkey (not as KJV: "into a trance") and then having his eyes "opened."
No more efficient agent than Balaam could have been chosen to testify to his friends, Israel's enemies, the hopelessness of their conflict with the people whom Jehovah marks as His own. This famed diviner, brought to curse, blesses; lured by love of gain which depended on his cursing, he contradicts his own nature by forfeiting the promised gain, to bless a people from whom he expected no gain. A master of enchantments, he confesses "there is no enchantment (which can avail) against Jacob, neither any divination against Israel" (Nu 23:23). The miracle wrought on him, whereby he belied his whole nature, is greater than that wrought on the ass. This truth moreover came with more weight, from him than from any other, and this publicly before a king and a whole people, the most esteemed soothsayer in spite of himself proclaiming Israel's blessedness.
Balak first feasted Balaam at Kirjath Huzoth, a place of reputed sanctity on the borders. Thence Balaam was taken to "the high places (bamot) of Baal," called Beth Bamoth in the Moabite stone. Thence to Pisgah's top by the field of Zophim. Thence to Peor's top looking toward Jeshimon. Then Balaam, seeing God's determinate counsel, stopped seeking further enchantments, but looking at Israel in their beautiful order by tribes, he compares them to the rows of lign aloes and cedars by the waters, and foretells the advent of a Hebrew prince who should smite Moab and Edom (David, 2 Samuel 8, the type), and of the Messiah, the Star out of Jacob" (compare Re 22:16; Matthew 2, announced to the Gentile wise men from the E., Balaam's country, by the star in the sky) whose "scepter shall have dominion" (Re 2:27-28; Ps 110:2; He shall restore "the scepter departed from Judah," Ge 49:10).
Balaam foretold also (See AMALEK 'S utter ruin; the Kenites' being carried captive by Assyria; and Assyria in its turn being afflicted by the Greeks and Romans from Chittim (Cyprus, put for all western lands whence the approach to Palestine was by sea); and these, the last destroying power, in turn, "shall perish for ever" before Messiah's kingdom. "Eber," who was to be "afflicted" by Assyria, includes Eber's descendants through Peleg, and also through Joktan; the western Semites, sprung from Arphaxad, Lud, and Aram (Ge 10:21). Balaam's prophecy is a comprehensive germ, which Isaiah and the prophets, especially Daniel, develop, concerning the four successive world empires which, after their successive rise and fall, shall be superseded by the universal and everlasting kingdom of Messiah (Daniel 2; 7).
Jacob saw the dominion of the victorious Lion out of Judah attaining its perfection in Shiloh's (the Prince of peace) peaceful reign. Balaam, in the face of Israel's foes seeking to destroy her, declares that it is they who shall be destroyed. Appropriately the seer that God appoints to announce this belonged to Mesopotamia, the center of the great world powers whose doom he foretells, as rebels against Jehovah's purpose concerning Israel and Israel's Messianic king (Psalm 2). As a Judas was among the apostles, so Balaam among the prophets, a true seer but a bad man; at the transition to the Mosaic from the patriarchal age witnessing to the truth in spite of himself, as Caiaphas did at the transition from the legal to the Christian dispensation. Head knowledge without heart sanctification increases one's condemnation. Making "godliness a source of gain" is the damning sin of all such as Balaam and Simon Magus: 1Ti 6:5 (Greek).
In Mic 6:5 ("O My people, remember now what Balak king of Moab consulted, and what Balaam the son of Beer answered him from Shittim)," the sense is, Remember the fatal effects at Shittim of Israel's joining Baal Peer and committing whoredom with the daughters of Moab, and how but for God's sparing mercy Israel would have been given to utter destruction. Like Judas and Ahithophel, Balaam set in motion the train of events which entailed his own destruction. Balak's summons was the crisis in his history, bringing him into contact with God's people and so giving him the possibility of nearer communion with God than before. Trying to combine prophecy and soothsaying, the service of God and the wages of iniquity, he made the choice that ruined him for ever! He wanted to do opposite things at once, to curse and to bless (Jas 3:10-12), to earn at once the wages of righteousness and unrighteousness, if possible not to offend God, yet not to lose Balak's reward'. Easton's Bible Dictionary says about him: 'lord of the people; foreigner or glutton, as interpreted by others, the son of Beor, was a man of some rank among the Midianites (Nu 31:8; comp. Nu 31:16). He resided at Pethor (De 23:4), in Mesopotamia (Nu 23:7). It is evident that though dwelling among idolaters he had some knowledge of the true God; and was held in such reputation that it was supposed that he whom he blessed was blessed, and he whom he cursed was cursed. When the Israelites were encamped on the plains of Moab, on the east of Jordan, by Jericho, Balak sent for Balaam "from Aram, out of the mountains of the east," to curse them; but by the remarkable interposition of God he was utterly unable to fulfil Balak's wish, however desirous he was to do so. The apostle Peter refers (2Pe 2:15-16) to this as an historical event. In Micah 6:5 reference also is made to the relations between Balaam and Balak. Though Balaam could not curse Israel, yet he suggested a mode by which the divine displeasure might be caused to descend upon them (Nu 25). In a battle between Israel and the Midianites (q.v.) Balaam was slain while fighting on the side of Balak (Nu 31:8).
The "doctrine of Balaam" is spoken of in Re 2:14, in allusion to the fact that it was through the teaching of Balaam that Balak learned the way by which the Israelites might be led into sin. (See Nicolaitanes.) Balaam was constrained to utter prophecies regarding the future of Israel of wonderful magnificence and beauty of expression (Nu 24:5-9,17)'.

Nave's Topical Bible provides links for Balaam as: 'Son of Beor) From Mesopotamia: De 23:4. A soothsayer: Jos 13:22. A prophet: Nu 24:2-9; 2Pe 2:15-16. Balak sends for, to curse Israel: Nu 22:5-7; Jos 24:9; Ne 13:2; Mic 6:5. Anger of, rebuked by his ass: Nu 22:22-35; 2Pe 2:16. Counsel of, an occasion of Israel's corruption with the Midianites: Nu 31:16; Re 2:14-15. Covetousness of: 2Pe 2:15; Jude 1:11. Death of: Nu 31:8; Jos 13:22. '.

Thompson Chain Topics provides links for Balaam as: 'General References to: Nu 22:5,12,21,36; 31:8,16; Mic 6:5; 2Pe 2:15. "The Mercenary Prophet," Life Summarized,: Famous,: Nu 22:5-6. Self-willed: Nu 22:12-22. Saved from destruction by his beast: Nu 22:33. Double-minded,-eloquent in prophecy, but presumptuous in seeking to alter the Divine plan.: Nu 23; 24. Sent home, his mission a failure: Nu 24:10. An evil counsellor: Nu 31:16. Besetting sin, avarice: 2Pe 2:15'.

Please see the note for Hebrews 9:7-10 about the word error. The functional definition is: 'A wandering or deviation from the truth; a mistake in judgment, by which men assent to or believe what is not true'. Please note: while an error is not necessarily a sin, it still requires an offering to make up for it.

Please see the note for 1Corinthians C9S26 about the word reward. The functional definition is: 'Recompense, or equivalent return for good done, for kindness, for services and the like'.

Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition is: 'To die; to lose life in any manner; applied to animals. Men perish by disease or decay, by the sword, by drowning, by hunger or famine, etc'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Ge 4:5-14; 1Jo 3:12 ran. Nu 22-24; 31:16; De 23:4; Jos 24:9-11; Mic 6:5; 2Pe 2:15; Re 2:14 perished. Nu 16:1-35; 26:9-10 Korah. General references. exp: Nu 22:19; 26:9; 2Ki 16:16'.

Home Start of Chapter

C1-S12 (Verse 12-13) Keeping this type of people in church brings their stain upon us.

Equivalent Section: How these people affect us in the sight of God.

These are spots in your feasts of charity,
when they feast with you,
feeding themselves without fear :.

Equivalent Section: How these people appear in the sight of God.

First step: Boasting of a false gift.

clouds they are without water,
carried about of winds;.

Second Step: Not producing fruit.

trees whose fruit withereth,
without fruit,
twice dead,
plucked up by the roots;.

Third Step: No peace or protection from God.

Raging waves of the sea,
foaming out their own shame;.

Fourth Step: Spreading darkness.

wandering stars,
to whom is reserved the blackness of darkness for ever..

In the Second Equivalent Section of this sentence Jude gives us four steps that these false prophets take. They are:

First Step: Proverbs 25:14 tells us Whoso boasteth himself of a false gift is like clouds and wind without rain. while Jude 1:12 describes these false prophets as clouds they are without water. That means that they (falsely) claim to have a gift (such as a message from God) and have all of the outward appearance of such (cloud), but do not have the internal Spirit (water) to give their false claim any value.
Second Step: please see 'Curses the fig tree' in the Table Of Miracles for references to this miracle by Jesus which is often not understood properly. The tree had the appearance of being healthy with plenty of leaves but it had not fruit. This is a type of person who has all of the outward religious appearances but does not let God work through their life to produce fruit. When the disciples...marveled...Jesus answered...If ye have faith...be thou cast into the sea; it shall be done. Basically, these people with outward religious appearances but no spiritual fruit destroy the true faith of those around them and get them to seek appearances instead of true works of faith. (Please see the note for Romans 11:18 for links to verses in the New Testament which use forms of the word root.)
Third Step: they do not have the peace or protection of God. Search the Bible for verses which have waves and sea and you will find that God controls the raging of the sea. God's peace is equated to a calm sea. Further, Matthew 7:24-27 has the parable about the wise man and the foolish man. Much error is taught about this parable but the truth that it teaches is that the obedient child of God is protected from the storms of life and the disobedient is destroyed. The obedient diligently seeks an ongoing personal relationship with Christ while the disobedient builds upon the shifting sands of religion. in this third step these false prophets try to get us to give up our personal relationship for religious activity. Those who do so also lose their peace and protection.
Fourth Step: they claim to have the light of God (stars) but they are not fixed (wandering) like God is (Malachi 3:6; Hebrews 13:8). The first thing that God did in creation was ...God divided the light from the darkness (Genesis 1:4). Many places in the Bible, especially the writing of John, tell us about light versus darkness. God has reserved the blackness of darkness for ever for these false prophets and they try to lead others into their own darkness.

In the First Equivalent Section of this sentence Jude tells us how we appear to God when we do not separate ourselves from these false prophets and their influence.

Please see the note for James 1:27 about the word spot. It has links to every place in the Bible where we find any form of this word. Most of those verses are part of the Mosaic Law dealing with leprosy. All of the New Testament references are symbolic of spiritual leprosy.

Please see the note for John 4:45 about the word feast. The Easton's Bible Dictionary defines this word as: 'a mark of hospitality (Ge 19:3; 2Sa 3:20; 2Ki 6:23); on occasions of domestic joy (Lu 15:23; Ge 21:8); on birthdays (Ge 40:20; Job 1:4; Mt 14:6); and on the occasion of a marriage (Jg 14:10; Ge 29:22).
Feasting was a part of the observances connected with the offering up of sacrifices (De 12:6-7; 1Sa 9:19; 16:3,5), and with the annual festivals (De 16:11). "It was one of the designs of the greater solemnities, which required the attendance of the people at the sacred tent, that the oneness of the nation might be maintained and cemented together, by statedly congregating in one place, and with one soul taking part in the same religious services. But that oneness was primarily and chiefly a religious and not merely a political one; the people were not merely to meet as among themselves, but with Jehovah, and to present themselves before him as one body; the meeting was in its own nature a binding of themselves in fellowship with Jehovah; so that it was not politics and commerce that had here to do, but the soul of the Mosaic dispensation, the foundation of the religious and political existence of Israel, the covenant with Jehovah. to keep the people's consciousness alive to this, to revive, strengthen, and perpetuate it, nothing could be so well adapated as these annual feasts." (See Festivals, Religious.)'.

Please see the note for 2Corinthians 8:1 for links to every sentence in the word of God which use any form of the word charityThe functional definition of charity is: 'Showing God's love to others regardless of who they are. Charity differs from love in that love is shown to people we know'. Please also see the note for Romans 14:15 about the word charitably.

Please see the note for John 21:15 about the word feed. The functional definition for this word is: 'To give food to; as, to feed an infant; to feed horses and oxen'.

Please see the notes for Romans C11S25; Philippians 1:12-14 and the Study called Fear the Lord about the word fear. The Bible teaches us that we are to not fear anything nor any being but our Lord. The true Biblical definition of Godly fear is: 'an absolute knowledge that God will hurt me if I deliberately disobey His command'. Please also see the note for John 6:19 about the word afraid.

Please see the note for Mark 11:13 about the word tree. The functional definition for this word is: 'The general name of the largest of the vegetable kind, consisting of a firm woody stem springing from woody roots, and spreading above into branches which terminate in leaves'.

Please see the note for Luke 9:34 about the word cloud. The functional definition for this word is: '"A covering," because clouds cover the sky. The word is used as a symbol of the Divine presence'.

Please see the note for Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.

Please see the note for Acts 3:2 about the word carried. The functional definition for this word is: 'Past-tense form of the word carry'. Please also see the note for Acts 5:9 about the words carry / carrying.

Please see the note for Luke 7:24 about the word wind. The functional definition for this word is: 'Air in motion with any degree of velocity, indefinitely; a current of air'. That note has a lot of references and explanation of symbolic usage.

Please see the note for Mark 11:13 about the word tree. Webster's 1828 defines this word as: 'the general name of the largest of the vegetable kind, consisting of a firm woody stem springing from woody roots, and spreading above into branches which terminate in leaves. A tree differs from a shrub principally in size, many species of trees growing to the eighth of fifty or sixty feet, and some species to seventy or eighty, and a few, particularly the pine, to a much greater eighth. Trees are of various kinds; as nuciferous, or nut-bearing trees; bacciferous, or berry-bearing; coniferous, or cone-bearing, etc. Some are forest-trees, and useful for timber or fuel; others are fruit trees, and cultivated in gardens and orchards; others are used chiefly for shade and ornament. 2. Something resembling a tree, consisting of a stem or stalk and branches; as a genealogical tree. 3. In ship-building, pieces of timber are called chess-trees, cross-trees, roof-trees, tressel-trees, etc. 4. In Scripture, a cross. --Jesus, whom they slew and hanged on a tree. Act.10'. Please also see the note for Romans C11S28 about the phrase olive / olive tree.

Please see the notes for Romans C1S5; 1Corinthians C9S10 about the word fruit. The functional definition is: 'a word as used in Scripture denoting produce in general, whether vegetable or animal'. Please also see the notes for Philippians 1:9-11 and James 3:18 about the fruit of righteousness. Please also see the note for Romans C8S21 about the word firstfruits.

Please see the note for Mark 3:1 about the word withered. The functional definition for this word is: 'Faded; dried; shrunk'.

Please see the note for Romans C6S4; 1Corinthians C15S20; Philippians 1:19-20 about the word death. Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

Please see the note for Mark 5:2-4 about the word pluck. The functional definition for this word is: 'To pull with sudden force or effort, or to pull off, out or from, with a twitch'.

Please see the notes for Romans C11S22 and 1Timothy 6:10 about the word root. The functional definition is: 'That part of a plant which enters and fixes itself in the earth, and serves to support the plant in an erect position, while by means of its fibrils it imbibes nutriment for the stem, branches and fruit'.

Please see the note for Luke 8:24 about the word raging. Webster's 1828 defines this word as'from rage. 1. Acting with violence or fury. 2. a. Furious; impetuous; vehemently driven or agitated; as the raging sea or tempest.
RA'GING, n. Fury; violence; impetuosity. Jonah 1'. Please also see the note for Acts 4:25 about the word rage.

We find forms of the word foam in: Hosea 10:7; Mark 9:18; Mark 20; Luke 9:39; Jude 1:13. Webster's 1828 defines this word as: 'Froth; spume; the substance which is formed on the surface of liquors by fermentation or violent agitation, consisting of bubbles.
FOAM, v.i. 1. Tofroth; to gather foam. The billows foam. A horse foams at the mouth when violently heated. 2. Tobe in a rage; to be violently agitated. He foameth and gnasheth with his teeth. Mark 9.
FOAM, v.t. Tothrow out with rage or violence; with out. Foaming out their own shame. Jude 13'.

We find forms of the word wave occurring 64 times in 49 verses of the Bible and, in the New Testament, in: Matthew 8:24; Matthew 14:24; Mark 4:37; Luke 21:25; Acts 27:41; James 1:6; Jude 1:13. Webster's 1828 defines this word as: 'n. G. 1. A moving swell or volume of water; usually, a swell raised and driven by wind. A pebble thrown into still water produces waves, which form concentric circles, receding from the point where the pebble fell. But waves are generally raised and driven by wind, and the word comprehends any moving swell on the surface of water, from the smallest ripple to the billows of a tempest. The wave behind impels the wave before. 2. Unevenness; inequality of surface. 3. the line or streak of luster on cloth watered and calendered.'.

Thompson Chain Topics provides links for the word wave as: 'Job 38:11; Ps 65:7; 107:29; Isa 51:15; Jer 5:22; Zec 10:11'.

Please see the note for John 6:16-17 about the word sea. The functional definition for this word is: 'A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean; as the sea of Azof. Seas are properly branches of the ocean, and upon the same level'. Please also see the note for John 21:1 about the phrase sea of Tiberias. Please also see the note for Hebrews 11:29 about the phrase Red Sea.

Please see the note for Luke 9:39 about the word foam. Webster's 1828 defines this word as: 'Froth; spume; the substance which is formed on the surface of liquors by fermentation or violent agitation, consisting of bubbles.
FOAM, v.i. 1. to froth; to gather foam. the billows foam. A horse foams at the mouth when violently heated. 2. to be in a rage; to be violently agitated. He foameth and gnasheth with his teeth. Mark 9.
FOAM, v.t. to throw out with rage or violence; with out. Foaming out their own shame. Jude 13'.

Please see the notes for Romans C5S2 about the word ashamed. The functional definition is: 'abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation'. Please also see the note for Romans C10S12 about faith makes us not ashamed.

Please see the note for 1Timothy 5:13 about the word wander. Webster's 1828 defines this word as: 'v.i. G., to wander, to walk, to change, exchange or transform. 1. Torove; to ramble here and there without any certain course or object in view; as, to wander over the fields; to wander about the town, or about the country. Men may sometimes wander for amusement or exercise. Persons sometimes wander because they have no homeans are wretched, and sometimes because they have no occupation. They wandered about in sheep-skins and goat-skins. Hebrews 11. He wandereth abroad for bread. Job 15. He was wandering in the field. Genesis 37. 2. Toleave home; to depart; to migrate. When God caused me to wander from my fathers house-- Genesis 20. 3. Todepart from the subject in discussion; as, to wander from the point. 4. In a moral sense, to stray; to deviate; to depart from duty or rectitude. O let me not wander from they commandments. Psalm 119. 5. Tobe delirious; not to be under the guidance of reason; as, the mind wanders.
WANDER, v.t. Totravel over without a certain course. Wandring many a famous realm. Elliptical'.

Please see the note for Matthew 2:2 about the word star. The Morrish Bible Dictionary defines this word as: 'From the account given of this star it is evident that it was one specially sent for the nativity, for it not only appeared to the Magi in the East, but guided them from Jerusalem to Bethlehem, and 'stood over' where the young child was. Faith in the power of God dispels all difficulty as to the star. Mt 2:1-10. There were traditions that God would raise up a deliverer, and the Magi may have heard of the O.T. prophecies as to Messiah; but whether this be so or not, God, who provided the star, sent the Magi to find out the King of the Jews, and instructed them not to return to Herod.'. Fausset's Bible Dictionary defines this word as: 'Matthew 2. (See MAGI.) Smith's Bible Dictionary ably disproves the theory of its being a conjunction of Jupiter and Saturn which took place thrice in 7 B.C. (i.e. Three years before Jesus' birth, for the B.C. dates from the fourth year after His birth), May, September, and December, answering to the seven months which would intervene between the beginning and the end of the wise men's journey. Tacitus, Suetonius, and Josephus in their statements as to the universal expectation then prevalent of some great One about to appear in the East refer to Vespasian long after Christ. The star was probably a meteoric body employed by the God of nature to be His instrument in the world of revelation, to guide the wise men to the divine Messiah. Curiously a star appeared in September, 1604, between Mars and Saturn, after a conjunction of Saturn and Jupiter in Pisces, but at a shorter interval than the star of the Magi after the conjunction in 7 B.C.'.

Please see the note for Hebrews 12:18-24 about the word black. The functional definition for this word is: 'The color of back. Also used, symbolically, for darkness; atrociousness or enormity in wickedness'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are spots. 2Pe 2:13-14 feasts. 1Co 11:21-22 feeding. Ps 78:29-31; Isa 56:10-12; Eze 34:8,18; Lu 12:19-20,45; 16:19; 21:34; Php 3:19; 1Th 5:6-7; Jas 5:5 clouds. Pr 25:14; Ho 6:4; 2Pe 2:17 carried. Eph 4:14 trees. Ps 1:3; 37:2; Mt 13:6; 21:19-20; Mr 4:6; 11:21; Lu 8:6; Joh 15:4-6 twice. 1Ti 5:6; Heb 6:4-8; 2Pe 2:18-20 plucked. 2Ch 7:20; Eze 17:9; Mt 15:13; Mr 11:20 General references. exp: Le 14:43; 1Sa 2:15; Pr 23:1; Lu 23:31.
Raging. Ps 65:7; 93:3-4; Isa 57:20; Jer 5:22-23 foaming. Php 3:19; 2Ti 3:13 wandering. Re 8:10-11 to whom. 2Pe 2:17; Re 14:10-11; 20:10; 21:8 See also on exp: Ex 10:21; Job 20:26; Ps 88:6; Am 5:20; 2Pe 2:17 darkness'.

Home Start of Chapter

C1-S13 (Verse 14-15) God started this warning with Enoch.

And Enoch also,
the seventh from Adam,
prophesied of these,
saying,
Behold,
the Lord cometh with ten thousands of his saints,
To execute judgment upon all,
and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed,
and of all their hard speeches which ungodly sinners have spoken against him..

Please see the note for this verse in the Lord Jesus Christ Study. What we see here is that God provided warning early in the history of man against this doctrinal error and, yet, God has been continually ignored by these fools.

Please see the note for Hebrews 11:5 about Enoch. He is in the 'Hall of Faith' with the testimony that he pleased God.

We find Adam occurring 36 times in 32 verses of the Bible and, in the New Testament, in: Luke 3:38; Romans 5:14; 1Corinthians 15:22 1Corinthians 15:45; 1Timothy 2:13; 1Timothy 2:14; Jude 1:14. Smith's Bible Dictionary defines Adam as: 'Man, generically, for the name Adam was not confined to the father of the human race, but like homo was applicable to woman as well as to man. Ge 5:2'. Easton's Bible Dictionary defines Adam as: 'red, a Babylonian word, the generic name for man, having the same meaning in the Hebrew and the Assyrian languages. It was the name given to the first man, whose creation, fall, and subsequent history and that of his descendants are detailed in the first book of Moses (Ge 1:27-ch. 5). "God created man [Heb., Adam] in his own image, in the image of God created he him; male and female created he them."
Adam was absolutely the first man whom God created. He was formed out of the dust of the earth (and hence his name), and God breathed into his nostrils the breath of life, and gave him dominion over all the lower creatures (Ge 1:26; 2:7). He was placed after his creation in the Garden of Eden, to cultivate it, and to enjoy its fruits under this one prohibition: "Of the tree of the knowledge of good and evil thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die."
The first recorded act of Adam was his giving names to the beasts of the field and the fowls of the air, which God brought to him for this end. Thereafter the Lord caused a deep sleep to fall upon him, and while in an unconscious state took one of his ribs, and closed up his flesh again; and of this rib he made a woman, whom he presented to him when he awoke. Adam received her as his wife, and said, "This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man." He called her Eve, because she was the mother of all living.
Being induced by the tempter in the form of a serpent to eat the forbidden fruit, Eve persuaded Adam, and he also did eat. Thus, man fell, and brought upon himself and his posterity all the sad consequences of his transgression. The narrative of the Fall comprehends in it the great promise of a Deliverer (Ge 3:15), the "first gospel" message to man. They were expelled from Eden, and at the east of the garden God placed a flame, which turned every way, to prevent access to the tree of life (Ge 3). How long they were in Paradise is matter of mere conjecture.
Shortly after their expulsion Eve brought forth her first-born, and called him Cain. Although we have the names of only three of Adam's sons, viz., Cain, Abel, and Seth, yet it is obvious that he had several sons and daughters (Ge 5:4). He died aged 930 years.
Adam and Eve were the progenitors of the whole human race. Evidences of varied kinds are abundant in proving the unity of the human race. The investigations of science, altogether independent of historical evidence, lead to the conclusion that God "hath made of one blood all nations of men for to dwell on all the face of the earth" (Ac 17:26. Comp. Ro 5:12; 1Co 15:22-49)'. The functional definition for this word is: 'The first man'.

Nave's Topical Bible provides links for Adam as: '1. The first man. Creation of: Ge 1:26-28; 2:7; 1Co 15:45; 1Ti 2:13. History of, before he sinned: Ge 1:26-30; 2:16-25. Temptation and sin of: Ge 3; Job 31:33; Isa 43:27; Ho 6:7. See R. V.): Ro 5:14-21; 1Ti 2:14. Subsequent history of Ge 3:20-24; 4:1-2,25; 5:1-5. His death: Ge 5:5. Progenitor of the human race: De 32:8; Mal 2:10. Brought sin into the world 1Co 15:22,45. Type of Christ: Ro 5:14. 2. A name of Christ 1Co 15:45,47. 3. A city near the Jordan: Jos 3:16'.

Thompson Chain Topics provides links for Adam as: '(created in the image of God): Ge 1:26; 2:19,23; 3:8,17; 5:5; 1Co 15:22; 1Ti 2:13. Fall of: Ge 3:6; Isa 43:27; Ro 5:12; 1Co 15:21; 1Ti 2:14'.

Please see the notes for Romans C16S33; Romans C12S5; Jude and false prophets about the word prophet. The functional definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. . Please also see the notes for Romans C12S5; 1Corinthians C11S4; 1Thessalonians 5:20 about the words prophecy / prophesy. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

We find forms of the word execute occurring 64 times in the Bible and, in the New Testament, in: Luke 1:8; John 5:27; Romans 13:4; Jude 1:15. Webster's 1828 defines this word as: 'v.t. L. exequor, for exsequor; ex and sequor, to follow. See Seek. 1. Literally, to follow out or through. Hence, to perform; to do; to effect; to carry into complete effect; to complete; to finish. We execute a purpose, a plan, design or scheme; we execute a work undertaken, that is, we pursue it to the end. 2. to perform; to inflict; as, to execute judgment or vengeance. 3. to carry into effect; as, to execute law or justice. 4. to carry into effect the law, or the judgment or sentence on a person; to inflict capital punishment on; to put to death; as, to execute a traitor. 5. to kill. 6. to complete, as a legal instrument; to perform what is required to give validity to a writing, as by signing and sealing; as, to execute a deed or lease.
EX'ECUTE, v.i. to perform the proper office; to produce an effect'. The functional definition for this word is: 'To produce an effect'.

Please see the note for 1Corinthians 14:24-25 for links to every verse in the Bible which uses any form of the word convince along with the definition from Webster's 1828. The functional definition for this word is: 'To prove prior position wrong'.

Please see the note for Romans C1S10 about the word ungodly. The functional definition of the word ungodly is: 'A lost person whose lifestyle shows that they are lost and have nothing to do with obeying and trusting God'. Please also see the note for 2Corinthians 11:2 about the word Godly.

Please see the note for 2Corinthians 12:12 about the word deed. The functional definition is: 'That which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small'.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition is: 'To do a premeditated act or to trust another to do it; with no way of taking it back'.

Please see the note for Romans C7S26 about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). Please note that religious people call certain groups of people sinners. because they fit a religious definition which may have nothing to do with God's law. Please also see the note for Matthew 9:10 about the word sinners. The functional definition for this word is: ' One that has voluntarily violated the divine law; a moral agent who has voluntarily disobeyed any divine precept, or neglected any known duty'. Please also see it about the word sinner. The functional definition is: 'someone who does sin'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Forms of the word speech occur 59 times in 58 verses of the Bible and 20 times in the New Testament, but only in this sentence within Titus. Please see the note for 2Corinthians 3:12-14 for links to every place in the New Testament where We find this word along with the definition from Webster's 1828 and links from other commentators.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Enoch. Ge 5:18,24; 1Ch 1:1-3; Heb 11:5-6 Behold. De 33:2; Job 19:25-27; Ps 50:3-5; Da 7:9-10; Zec 14:5; Mt 16:27; 24:30-31; 25:31; 1Th 3:13; 2Th 1:7-8; Re 1:7 exp: Mt 25:6.
execute. Ps 9:7-8; 37:6; 50:1-6; 98:9; 149:9; Ec 11:9; 12:14; Joh 5:22-23,27; Ac 17:31; Ro 2:16; 14:10; 1Co 4:5; 5:13; Re 22:12-15,20 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; 11:36; Mal 3:13-15; Mt 12:31-37; Re 13:5-6,11'.

Home Start of Chapter

C1-S14 (Verse 16) How to become an ungodly sinner.

First Step: murmur and complain because physical lusts are not fulfilled.

These are murmurers,
complainers,
walking after their own lusts;.

Second Step: Lift up the physical above the spiritual.

and their mouth speaketh great swelling words,
having men's persons in admiration because of advantage..

The outline of this sentence gives us a pretty clear outline of Jude's two steps to becoming an ungodly sinner. That is why it is so critical for church leadership to quickly stop murmurers and complainers and physical lusts. It is not being mean but is helping people to avoid becoming ungodly sinner.

Notice that Jude says that people start with murmurs. That is, they don't like the way that the leadership is going but they don't have a better way or if they really think that they have a better way they don't have enough guts to speak up. If they openly stated what they believed they could be publicly shamed. Instead, they attack the leadership in a cowardly way. This was how people started problems for Moses in the desert when God ended up killing an entire generation of Jews because of their rebellion. This is the start of Rebellion, which the Bible says is as bad as witchcraft (1Samuel 15:23).

Jude also tells us that after people believe that they got away with murmurs, and are convinced they have supporters to start a 'mob mentality', they then start openly complaining.

Please notice the last phrase which tells us the true motivation of murmurers, and complainers. They are wanting to fulfill their own lusts and a Godly leader will not let God's people go that way because it will bring the judgment of God upon His people.

Notice that it is only after these people get backers that they move onto the Second Step. Now, with the backing of others, they speaketh great swelling words. As explained in the Technical Understanding document, the th on the word speaketh means that these people 'keep on keeping on speaking' these great swelling words. Once they have backers they refuse to shut up even when they are shown facts and the consequences to others who rebelled against God. They are promoting lusts and their great swelling words fill people with pride, which causes them to ignore the response from God (James 4:6; 1Peter 5:5). Such fools also ignore the fact that they are, in fact, resisting God (Romans 13:2).

In our last phrase of this sentence we see their final motivation. They want advantage and in order to receive it they will have men's persons in admiration. Think of the response from many women if you fail to indicate that you think they are at least attractive if not beautiful. Think of how many men want to be seen as handsome, or strong or be admired for some other physical attribute. Politici and kiss babies because mommies go gaga over someone thinking that their child is cute. Think about all of the money that is spent to make people physically attractive. Now realize that these people get an advantage because they stroke people's egos about their physical attributes and ignore how ugly they might be spiritually or any other way. As with the earlier parts of this sentence, we see these people concentrating on the lusts of the flesh in order to become leaders and they don't care if they lead people to disaster or to Hell, just so long as they have followers.

Please see the note for 1Corinthians C10S7 about the word murmur. The functional definition is: 'To make a low continued noise, like the hum of bees, a stream of water, rolling waves, or like the wind in a forest; as the murmuring surge'.

We find forms of the word complain in: Numbers 11:1; Judges 21:22; 1Samuel 1:16; Job 7:11; Job 7:13; Job 9:27; Job 10:1; Job 21:4; Job 23:2; Job 31:38; Psalms 55:2; Psalms 77:3; Psalms 102:1; Psalms 142:2; Psalms 144:14; Lamentations 3:39; Acts 25:7; Jude 1:16. Webster's 1828 dictionary defines the word complainer as: 'One who complains, or expresses grief; one who laments; one who finds fault; a murmurer'. The functional definition for the word complain is: 'The action of expressing grief, to lament, to find fault'. The functional definition for the word complaint is: 'The resulting expression of a complain'. The functional definition for the word complainer is: 'The person who complains'.

Please see the note for Romans 8:1 about the word walk. The theme of that entire chapter is the difference between walking after the flesh and walking after the Spirit. Please see the note for Ephesians C4S1. The word walk is an action verb where we 'take repeated steps and move towards a goal'. In our sentence, these people are 'taking repeated steps' in order to fulfill their own lusts.

Please see the notes for Romans C13S17 and Galatians C5-S18 about the word lust. The functional definition is: 'Longing desire; eagerness to possess or enjoy; as the lust of gain'.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. The law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. The Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

Please see the note for 2Corinthians 12:20-21 about the word swelling. The functional definition of it is: 'A rising or enlargement by passion; as the swellings of anger, grief or pride'.

Please see the note for Colossians 2:4 for extensive links and other information about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please see the notes for Romans C10S22 and Word in 1John about the phrase word of God. The phrase every word is explained in Romans C13S12, stated in Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Matthew 18:16; Luke 4:4.

Please see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13 about how God is no respecter of persons. This is also how Godly people act.

Please see the note for Mark 12:14 about the word person. The functional definition for this word is: 'An individual human being consisting of body, soul and spirit'.

We find forms of the word admiration only in: 2Thessalonians 1:10; our current sentence and Revelation 17:6. Webster's 1828 dictionary defines this word as: 'Wonder mingled with pleasing emotions, as approbation, esteem, love or veneration; a compound emotion excited by something novel, rare, great, or excellent; applied to persons and their works. It often includes a slight degree of surprise. Thus, we view the solar system with admiration. Very near to admiration is the wish to admire. It has been sometimes used in an ill sense, denoting wonder with disapprobation. Your boldness I with admiration see. When I saw her I wondered with great admiration. Luke 18'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

We find forms of the word advantage only in: Job 35:3; Luke 9:25; Romans 3:1; 1Corinthians 15:32; 2Corinthians 2:11 and Jude 1:16. Webster's 1828 dictionary defines this word as: '1. Any state, condition, or circumstance, favorable to success, prosperity, interest, or reputation. The enemy had the advantage of elevated ground. 2. Benefit; gain; profit. What advantage will it be to thee? Job 35. There exists, in the economy and course of nature, an indissoluble union between virtue and happiness; between duty and advantage. 3. means to an end; opportunity; convenience for obtaining benefit; as, student enjoy great advantages for improvement. The General took advantage of his enemy's negligence. 4. Favorable state or circumstances; as, jewels set to advantage. 5. Superiority, or prevalence over; with of or over. Lest Satan should get an advantage of us, (or over us.) 2Cor. 2. 6. Superiority, or that which gives it; as, the advantage of a good constitution. 7. Interest; increase; overplus. And with advantage means to pay thy love. Obs. 8. Additional circumstance to give preponderation.
ADV'ANTAGE, v.t. 1. Tobenefit; as to yield profit or gain. What is a man advantaged, if he gain the whole world, and lose himself, or be cast away? Luke 9. 2. Topromote; to advance the interest of'. The functional definition for this word is: 'Any state, condition, or circumstance, favorable to success, prosperity, interest, or reputation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'murmurers. Nu 14:36; 16:11; De 1:27; Ps 106:25; Isa 29:24; Lu 5:30; 15:2; 19:7; Joh 6:41,61; 1Co 10:10; Php 2:14 walking. Jude 1:18; Ga 5:16,24; 1Th 4:5; 2Ti 4:3; Jas 1:14-15; 1Pe 1:14; 2:11; 4:2; 2Pe 2:10; 3:3 their mouth. Jude 1:15; Job 17:4-5; Ps 17:10; 73:9-11; 2Pe 2:18 having. Le 19:15; Job 32:21; 34:19; Ps 15:4; Pr 28:21; 1Ti 6:5; Jas 2:1-9; 2Pe 2:1-3 General references. exp: Ex 15:24; Ac 12:22'.

Home Start of Chapter

C1-S15 (Verse 17-18) How not to become an ungodly sinner.

First Step: remember Who warned us (through His apostles).

But,
beloved,
remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;.

Remember what we were warned about.

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

Please see the note for this verse in the Lord Jesus Christ Study. Please also see the This verse in the Word Study on Apostle for the use of this word within the Bible. Basically, we are to keep all that is said in the New Testament in mind if we want to avoid the consequences of being lead into doctrinal error. In addition, since our sentence uses the word ye, we are 'each and every one of us personally' to obey this command even when it seems that no one else is doing so.

Please see the note for Matthew 18:31 about the words tell / told. The functional definition for the word tell is: 'to communicate to others'. The functional definition for the word told is: 'the past tense form of the word tell'. Please also see the note for Matthew 22:15 about the word talk. The functional definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

We find forms of the word mock occurring 51 times in 50 verses of the Bible and, in the New Testament, in: Matthew 2:16; Matthew 20:19; Matthew 27:29; Matthew 27:31; Matthew 27:41; Mark 10:34; Mark 15:20; Mark 15:31; Luke 14:29; Luke 18:32; Luke 22:63; Luke 23:11; Luke 23:36; Acts 2:13; Acts 17:32; Galatians 6:7; Hebrews 11:36; Jude 1:18. Webster's 1828 dictionary defines the word mock as: ', v.t. 1. Properly, to imitate; to mimick; hence, to imitate in contempt or derision; to mimick for the sake of derision; to deride by mimicry. 2. Toderide; to laugh at; to ridicule; to treat with scorn or contempt. As he was going up by the way, there came forth little children out of the city, and mocked him, saying, go up, thou bald head. 2 Kings 2. Mark 10. 3. Todefeat; to illude; to disappoint; to deceive; as, to mock expectation. Thou hast mocked means told me lies. Judg.16. 4. Tofool; to tantalize; to play on in contempt. He will not Mock us with his blest sight, then snatch him hence.
MOCK, v.i. Tomake sport in contempt or in jest, or to speak jestingly. When thou mockest, shall no man make thee ashamed? Job.11.
MOCK, n. Ridicule; derision; sneer; an act manifesting contempt. Fools make a mock at sin. Prov.14. What shall be the portion of those who make a mock at every thing sacred? 1. Imitation; mimicry. Little used.
MOCK, a. False, counterfeit; assumed; imitating reality, but not real. That superior greatness and mock majesty--'. Webster's 1828 dictionary defines a mocker as: 'One that mocks; a scorner; a scoffer; a derider'.

Thompson Chain Topics provides links for the word mock as: 'General References to: Pr 17:5; 30:17; Isa 57:4; Jude 1:18. Of Christ: Mt 27:29,41; Lu 22:63; 23:11,36. Of Good Men: 2Ki 2:23; 2Ch 30:10; 36:16; Ne 4:1; Ps 22:7; Ac 2:13; 17:32; Heb 11:36'.

Nave's Topical Bible provides links for the word mock as: 'Ishmael mocks Sarah: Ge 21:9 Elijah mocks the priests of Baal: 1Ki 18:27. Zedekiah mocks Micaiah: 1Ki 22:24. Some boys mock Elisha: 2Ki 2:23. The tormentors of Job mock: Job 15:12; 30:1. The persecutors of Jesus mock him: Mt 26:67-68; 27:28-31,39-44; Mr 10:34; 14:65; 15:17-20,29-32; Lu 23:11; Joh 19:2-3,5; 1Pe 2:23. The Ammonites mock God: Eze 25:3. Tyre mocks Jerusalem: Eze 26:2. The hardened wicked people mock: Isa 28:15,22; 2Pe 3:3. FIGURATIVE: Pr 1:26'.

Please see the notes for Romans C13S17 and Galatians C5-S18 about the word lust. The functional definition is: 'Longing desire; eagerness to possess or enjoy; as the lust of gain'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'remember. Mal 4:4; Ac 20:35; Eph 2:20; 4:11; 2Pe 3:2; 1Jo 4:6
there. Ac 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'.

Home Start of Chapter

C1-S16 (Verse 19) How to identify false prophets.

These be they who separate themselves,
sensual,
having not the Spirit..

Back in Sentence 13, Jude started talking about ungodly sinners who were walking after their own lusts and doing other ungodly things. Now Jude is saying that they are sensual ('guided and controlled by physical senses') and, therefore, have not the Spirit. The simple (but wrong) explanation here would be that the Spirit is the Holy Spirit and (therefore), Jude is saying that they are lost. However, many saved but carnal people can also be caught up in this behaviour. Romans 8:9 tells us ...Now if any man have not the Spirit of Christ, he is none of his. all of Romans 8 is about our walk, not about our salvation. As explained in the Book Study on Romans, Saved people who are not in Christ do not walk after the Spirit and fit this sentence because they have not the Spirit (of Christ). Please see the links under In Christ and under Christ In within the Study called Relational Prepositions.

Please see the note for Romans 1:1 about the word separate. The functional definition is: 'Divided; parted; disunited; disconnected'.

We find forms of the word sensual only in: James 3:15 and our current sentence. The Morrish Bible Dictionary defines the word sensual as: 'The word is 'animal, sensuous,' in opposition to what is 'spiritual.' It is translated 'natural' in 1Co 2:14; 15:44,46. Tobe sensual is to be led by the passions of man's flesh: it is placed with 'earthly' and 'devilish' in Jas 3:15; and is contrasted with having the Holy Spirit in Jude 1:19'.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Pr 18:1; Isa 65:5; Eze 14:7; Ho 4:14; 9:10; Heb 10:25 sensual. 1Co 2:14; Jas 3:15 Gr. having. Joh 3:5-6; Ro 8:9; 1Co 6:19 General references. exp: Le 11:20'.

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C1-S17 (Verse 20-21) How to avoid following false doctrine.

But ye,
beloved,
building up yourselves on your most holy faith,
praying in the Holy Ghost,
Keep yourselves in the love of God,
looking for the mercy of our Lord Jesus Christ unto eternal life..

Please also see the Message called The Love of God for the application of these verses in the life of the believer.

Please see the note for this verse in the Lord Jesus Christ Study. This sentence starts out with But, which means it is continuing the subject of the prior sentence while going in a different direction. In addition, to changing direction with the subject, Jude is going from the impersonal pronoun of they to the personal pronoun of ye ('each and every one of you personally'). Returning to our subject, where they were relying upon physical senses and have not the Spirit, Jude is saying ye...build up yourselves in spiritual ways. The ways that Jude includes are:

But: this is continuing the subject as the prior sentence while going in a different direction. In fact, our current sentence tells us the opposite of the prior sentence. Where it told us how carnal saved people act, this sentence tells us haw spiritual saved people are to act. These sentences tell us the same message as we find in Romans 8.
ye ('each and every one of you personally'): Build your personal relationship with God regardless of what others are doing. After that you will be able to detect these false prophets that Jude is warning against and to protect those who are weaker in the faith from their lies.
beloved: No matter what circumstances you are going through and no matter what your senses are telling you, remember that you are beloved of God. Sometimes this can only be determined through a spiritual perspective so hold unto that perspective.
building up yourselves on your most holy faith: the way that any child builds muscle and skills is to do the same thing over and over. Sometimes adults are amazed at how long a child can be fascinated with the same thing, repeating it over and over. Well, our Lord told us Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein (Matthew 10:15; Luke 18:17). In order to build up...our most holy faith we need to do the acts of faith (pray, read the Bible, obey, etc) with the amazing repetition of a little child.
praying in the Holy Ghost: Notice the phrase of in the Holy Ghost. We can't do that by bringing a 'shopping list' to God. We need to pay attention to the Holy Ghost as we pray.
Keep yourselves in the love of God: Notice that we have to do this ourselves. In order to do this, we must keep ourselves..In Christ (John 14:6). Please see the links under In Christ and under Christ In under verses in the Lord Jesus Christ Study.
looking for the mercy of our Lord Jesus Christ unto eternal life: please see the note for this verse in the Lord Jesus Christ Study for the details of this phrase. Please also see the note for Romans 12:1 for links to verses in the New Testament where mercy is in the same verse with God.

Please see the note for 1Corinthians C3S9 about the word building. The functional definition for this word is: 'the work and the final product of a work to make something from basic materials'. Please also see the note for Matthew 7:24 about the words build / built. Webster's 1828 defines this word as: 'pp. Framed and raised; constructed.
BUILT, n. bilt. Form; shape; general figure of a structure; as the built of a ship. Species of building'. The word build is the present-tense form of the words built. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the worde builder.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition is: 'properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'. Please also see the note for Word Study on Spirit about the Holy Ghost. Please also see the note for 1John C2S25 about the Holy One.

Please see the notes for Romans C15S25 and and the Doctrinal Study on Prayer about the word pray. The functional definition is: 'In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'.

Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. There is a Biblical doctrinal difference between the use of the phrase Holy Ghost and God's Holy Spirit, but I can not specify what that doctrinal difference is at this time. Both are identifiers of the third Person within the Trinity. Please see the link for God's Holy Spirit for links to the various applications where this other identifier of the third Person is used. The phrase Holy Ghost only occurs within the New Testament.

Please see the note for 1Timothy 5:22 about the word keep. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with'. Please see the note for 1John 5:2 about keep his commandments.

Please see the notes for Romans C12S1 and Colossians C3S8 about the word mercy. The functional definition is: 'not getting the punishment you deserve'.

Please see the note for 2Corinthians 4:17-18 about the word eternal. The functional definition is: 'Without beginning or end of existence'. Please also see the note for 1Corinthians 11:30 for links to the all of the verses in the Bible which use the phrase eternal life.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'building. Ac 9:31; Ro 15:2; 1Co 1:8; 10:23; 14:4-5,26; Eph 4:12,16,29; Col 2:7; 1Th 5:11; 1Ti 1:4 Gr. most. Ac 15:9; 26:18; 2Ti 1:5; Tit 1:1; Jas 2:22; 2Pe 1:1; 1Jo 5:4; Re 13:10 praying. Zec 12:10; Ro 8:15,26-27; 1Co 14:15; Ga 4:6; Eph 6:18
Keep. Jude 1:24; Joh 14:21; 15:9-10; Ac 11:23; 1Jo 4:16; 5:18,21; Re 12:11 in. Ro 5:5; 8:39; 2Th 3:5; 1Jo 3:16-17 exp: Php 4:6. looking. Job 14:14; La 3:25-26; Mt 24:42-51; Lu 12:36-40; 2Ti 4:8; Tit 2:13-14; Heb 9:28; 2Pe 3:12 exp: Heb 12:2,15. The mercy. Joh 1:17; 1Ti 1:2; 2Ti 1:2,16,18 unto. Ro 5:21; 6:23; 1Jo 5:10-11 General references. exp: 1Jo 2:25'.

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C1-S18 (Verse 22-23) How to act while avoiding false doctrine.

Equivalent Section: Ministry to saved people comes after obeying the prior sentence.

And of some have compassion,
making a difference:.

Equivalent Section: Ministry to lost people comes after obeying the prior sentence.

First Step: Get people saved out of fear for their coming judgment.

And others save with fear,
pulling them out of the fire;.

Second Step: Hate the flesh which causes people to end up condemned.

hating even the garment spotted by the flesh..

This sentence starts with And, which adds it to the prior sentence. I have heard many messages which ignored the context and structure of this sentence. Many people ignore the colon in this sentence as well as ignoring the And which starts it. The colon breaks this sentence into two Equivalent Sections. While each Equivalent Section deals with the same subject of salvation, each Equivalent Section deals with it in a different way. Notice that each Equivalent Section starts with And. This means that each Equivalent Section is added unto what was said in prior sentences.

We will start with the Second Equivalent Section of this sentence since that is the easiest for people to understand. The phrase pulling them out of the fire is pretty easily understood as saving the lost from the Lake of Fire (Revelation 20:10-15). But notice that this section of the sentence is sub-divided by a semicolon, which makes it a two-step process. Many people neglect the second step and often this is a result of relying upon religious traditions instead of relying upon the personal relationship that Jude spoke of in prior sentences and that he added this sentence section unto with the initial And. The second step of this section is to recognize that they have their garment spotted by the flesh. Once recognized, the saved person is to hate that condition in the newly saved person. We are supposed to get rid of what we hate. Thus, the second step of leading someone to salvation is to work with all of the energy of hate to replace their garment spotted by the flesh with one that is pure as snow by helping them to build their personal relationship in Christ.

This leaves us the First Equivalent Section of this sentence which is dealing with the same subject, while being different in detail. This Equivalent Section is equally important. That is, while some people are good at leading the lost to a profession, others are not. However, if they have done what Jude said before this, they should be able to take the newly saved person and minister in their spiritual maturity. While others are motivated by hate of sin, these have compassion and want to help others to receive greater blessings from God. Both motivations are needed. However, notice the second phrase in this section. Having compassion without making a difference turns people into dependent cripples. The compassion must be used to make a difference or these people are not ministering correctly.

Love and hate are action words which also include an attitude. While many people concentrate on the attitudes, it is a mistake to ignore the actions which those attitudes produce. In addition, many people believe the lie that God doesn't hate. Many believe the lie that God loves everyone equally regardless of how they act or the type of people they are. While there is a lot of truth to the saying 'Love the sinner while hating the sin', both Malachi 1:3 and Romans 9:13 tell us that God said I hated Esau. Hebrews 1:9 tells us that the Son of God hated (the sin of) iniquity but a truth from the Bible is that if we continue to do certain sins they become part of us and it is impossible to separate the sin from the sinner. In such a case, it becomes impossible to 'Love the sinner while hating the sin'.

Please see the note for Romans C9S13 about the word compassion. The functional definition is: 'A suffering with another; painful sympathy; a sensation of sorrow excited by the distress or misfortunes of another; pity; commiseration'.

Please see the note for Romans 12:6-8 about the word different. Webster's 1828 defines this word as: 'a. Distinct; separate; not the same; as, we belong to different churches or nations. 2. Various or contrary; of various or contrary natures, forms or qualities; unlike; dissimilar; as different kinds of food or drink; different states of health; different shapes; different degrees of excellence'. Please also see the note for Romans C10S13 about the phrase no difference in people. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1 about no respecter of persons.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. Please see the note for Main Menu item for Salvation about the word save. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. We find forms of this word, in Jude, in: 1:3; 1:5 and 1:23.

Please see the note for James 3:6 about the word fire. That note has the definition from Easton's Bible Dictionary, which is good sized.

Please see the note for John 15:18 about the word hate. The functional definition for this word is: 'This is an action verb which encompasses the opposite attitudes and actions from love. the true Biblical definition of the word hate includes a significant preference for another above the object of the hate'. Please also see the note for Galatians C5S20 about the word hatred.

Please see the note for Matthew 9:16 about the word garment. The Morrish Bible Dictionary defines this word as: 'Several words are used both in the O.T. and in the N.T. Forraiment, clothing, or apparel, without defining what particular garments are alluded to; and when a single garment is intended it is variously translated in the A.V. In the East few garments were needed, and they were probably much the same as those worn there at present by the natives. 1. The inner garment is the kethoneth, a long tunic worn by men and women. It was made of wool, cotton, or linen. This was the garment God made of skins for Adam and Eve, and what Jacob made of many colours for Joseph. Ge 3:21; 37:3,23-33. It formed part of the priests dress. At times another is worn over it. The bride said she had put off her 'coat' for the night, which was probably the outer one, though the Hebrew word is the same. Cant. 5:3. The kethoneth answers to the χιτών of the N.T., mostly translated 'coat.' the disciples were not to take two when the Lord sent them out. Mt 10:10. It was this garment of the Lord's that was woven in one piece, Joh 19:23; and the word is used of the coats made by Dorcas. Ac 9:39. 2. The other principal garment was the simlah, a cloak, or wide outer mantle, worn by men and women, and in which they wrapped themselves at night. This might be of any texture according to the season, and according to the station in life of the wearer. The peasants often wear such, called an 'abba' of camels' or goats' hair. This garment if taken in pledge had to be returned in the evening, for without it 'wherein shall he sleep?' Ex 22:26-27; cf. De 24:13. The simlah is the garment that was rent in grief. Ge 37:34; 44:13; Jos 7:6. This corresponds to the ἱμάτιον in the N.T. It is translated 'cloak ' in Mt 5:40; Lu 6:29; and it is the robe of purple with which the soldiers mocked the Lord. Joh 19:2,5. It is the 'garment' the edge of which the woman touched, Mt 14:36; and the 'garments' of which the scribes and Pharisees enlarged the borders. Mt 23:5. It is otherwise used for 'garments' in general, as in Mt 27:35; Joh 19:23-24; and is often translated 'raiment' and 'clothes.' 3. Another prominent article of apparel and one often richly ornamented was the GIRDLE. These three, with sandals, and a handkerchief or other covering for the head, constituted the usual dress in the East. Besides the above we read of 'changeable suits of apparel' for women. Isa 3:22. Also 4. The MANTLE, or ROBE meil, described as 'a large tunic, worn over the common one, but without sleeves.' It was worn by priests, Ex 28:31; 1Sa 28:14; Ezr 9:3,5; by kings and princes, 1Sa 18:4; 24:4,11; by men of rank, Job 1:20 Job; 2:12: and by women, 2Sa 13:18. 5. The WIMPLE or VEIL, a wide upper garment or shawl, which covered the head and part of the body. Ruth was able to carry in such a veil six measures of barley. Ru 3:15; Isa 3:22. There are four other Hebrew words translated 'veils.' 6. The STOMACHER, apparently a wide ornamented girdle. The word occurs only in Isa 3:24.'.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. The functional definition is: 'the physical part of the body'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jude 1:4-13; Eze 34:17; Ga 4:20; 6:1; Heb 6:4-8; Jas 5:19-20; 1Jo 5:16-18
save. Ro 11:14; 1Co 5:3-5; 2Co 7:10-12; 1Ti 4:16 pulling. Am 4:11; Zec 3:2; 1Co 3:15 hating. Le 13:47-59; 14:47; 15:17; Isa 64:6; La 4:14; Zec 3:3-5; 1Co 5:9-11; 15:33; 2Th 3:14; Re 3:4,18 General references. exp: Pr 7:8; 1Th 5:22'.

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C1-S19 (Verse 24-25) Do all to the glory of God.

Now unto him that is able to keep you from falling,
and to present you faultless before the presence of his glory with exceeding joy,
To the only wise God our Saviour,
be glory and majesty,
dominion and power,
both now and ever..

The word Now means 'after you understand all that came before this'. The promise of this sentence is given to those saved people who understand and obey. Jude has made a major distinction between the obedient saved and the disobedient saved within his epistle. Therefore, only disobedient people who really don't understand will claim the blessings of this sentence even while disobedient.

Please see the note for this verse in the Lord Jesus Christ Study. It explains how that God the Father is our Saviour.

It is easy to confuse what this sentence is telling about the Son of God (him that is able to keep you from falling) and God the Father ( God our Saviour) if we are not careful about reading what is really said. Jude is really giving glory and majesty, dominion and power to our Lord Jesus Christ. The false prophets that Jude has been dealing with have no problem recognizing God the Father as our Saviour. However, they diminish and deny all of the ministry of our Lord Jesus Christ. Therefore, Jude elevates that ministry to offset the efforts of the false prophets. Please see the note for Romans 11:36 for links to verses in the Bible which tell us things which are due to God.

Please see the notes for Romans 3:6 and 1Timothy 3:7 about the word fall. The functional definition is: 'To drop from a higher place; to descend by the power of gravity alone'.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition is: 'being in a certain place; opposed to absent'.

Please see the note for James 5:16 about the word fault. The functional definition is: 'In morals or deportment, any error or defect; an imperfection; any deviation from propriety; a slight offense; a neglect of duty or propriety, resulting from inattention or want of prudence, rather than from design to injure or offend, but liable to censure or objection'. Within these we find examples of Noah being drunk, Peter teaching doctrinal error, Abraham lying about Sarah being his wife and other Biblical examples. In each case we have a strong leader and servant of God doing the wrong thing under strong temptation. Thus, we see that a fault is a weakness that the devil can use to tempt us into sin.

Please see the note for Philippians 2:12 about the word presence. The functional definition is: 'The existence of a person or thing in a certain place; opposed to absence'.

Please see the notes for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. Easton's Bible Dictionary defines glory as: '(Heb kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).

(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).

(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).

(5.) the bliss of heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).

(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. They are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'. The note in Romans provides the full definition from Webster's 1828 along with links from other commentators.

Please see the note for Ephesians C2S2 about the word exceed. The functional definition is: 'Going beyond; surpassing; excelling; outdoing'.

Please see the notes for Romans C14S23; 1John C1S2 about the word joy. The functional definition is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. The acrostic of 'Jesus, Others, You' tells us the priorities we must keep within our life if we are to experience true joy.

Please see the notes for Romans C16S23 and 1Corinthians C1S12 about the word wise. The functional definition is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

Please see the note for Hebrews 1:3 about the word Majesty. Webster's 1828 defines this word as: ', n. L. majestas, from the root of magis, major, more, greater. 1. Greatness of appearance; dignity; grandeur; dignity of aspect or manner; the quality or state of a person or thing which inspires awe or reverence in the beholder; applied with peculiar propriety to God and his works. Jehovah reigneth; he is clothed with majesty. Ps.93. The voice of Jehovah is full of majesty. Ps.29. It is applied to the dignity, pomp and splendor of earthly princes. When he showed the riches of his glorious kingdom--the honor of his excellent majesty many days-- Esth.1. 2. Dignity; elevation of manner. The first in loftiness of thought surpass'd, the next in majesty-- 3. A title of emperors, kings and queens; as most royal majesty; may it please your majesty. in this sense, it admits of the plural; as, their majesties attended the concert'.

Please see the note for Romans C13S2 about the word power. The functional definition is: ' the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'able. Jude 1:21; Joh 10:29-30; Ro 8:31; 14:4; 16:25-27; Eph 3:20; 2Ti 4:18 exp: Da 6:20; Eph 6:11. present. 2Co 4:14; 11:2; Eph 5:27; Col 1:22,28; 3:4; Heb 13:20-21 faultless. Re 14:5 the presence. Mt 16:27; 19:28; 25:31; Lu 9:26; 1Th 4:16-17; 1Pe 4:13 exceeding. Ps 21:6; 43:4; Mt 5:12; 2Co 4:17; 1Pe 4:13 General references. exp: Le 14:11; Song 4:7.
the only. Ps 104:24; 147:5; Ro 11:33; 16:27; Eph 1:8; 3:10; 1Ti 1:17 God. Ps 78:20; Isa 12:2; 45:21; Joh 4:22; 1Ti 2:3; Tit 1:3-4; 2:10,13; 3:4; 2Pe 1:1 exp: 1Ti 1:1. be glory. 1Ch 29:11; Ps 72:18-19; Da 4:37; Mt 6:13; Eph 3:21; 1Pe 4:11; 5:10-11; 2Pe 3:18; Re 1:6; 4:9-11; 5:13-14 General references. exp: Job 28:23; Isa 43:11'.

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C1-S20 (Verse 25) Amen.

This doubles the prior sentence and makes it something that all saved are to believe.

Home Start of Chapter

God in Jude:

of God:
Grace	1:4
love	1:21
only wise God our Saviour	1:25
sanctified by God the Father	1:1
denying the only Lord God	1:4

Interpretive Study of Jude

Epistle theme: Beware of false doctrine and false teachers within the church

God's Way to Study His Word:

Overview of Jude

Epistle theme: Beware of false doctrine and false teachers within the church

links to sentences in this epistle:

Sentence Summaries.

Chapter Summary from Treasury of Scripture Knowledge.

Jude Chapter 1 Sentence-by-Sentence

God in Jude:

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