Jude Bible Quotes

Long before there was ever a King James Version of our Bible, there was a gospel truth...and long before doctrines and denominations, the preeminence of the gospel was already ripe to harvest. Before man had ever thought about creating symbols to represent spiritual things...there was a gospel.

Jude Greeting JUDE 1 Jude, a servant [1] of Jesus Christ and brother of James,  a To those who are called,  b beloved in God the Father and  c kept for [2] Jesus Christ: 2May  d mercy,  e peace, and love be multiplied to you.

So if we were to call any group of guys “Church Fathers,” it would have to be the eight men God spoke and wrote through, to give us the New Testament: Matthew, Mark, Luke, John, Peter, Paul, James and Jude. These are the only people the Lord God anointed to bring us the word and will of God, and interpret it infallibly by the Spirit of God. We can’t trust some theologians who came decades or centuries later to give us God’s words. We have to stick with the people God chose.

Imagine a New Testament that closed with the little Letter of Jude addressed to a second-generation church that was being corrupted in its creed, conduct, character and conversation. So is that how it will all end? What a depressing anticlimax!

For Isaac’s protection he had a blue Turkish evil eye and a painted tin hand of Fatima hanging from the bedpost; a candle was always lit on his chest of drawers, next to Hebrew and Christian Bibles and a jar of holy water that one of the domestic staff had brought from the Shrine of Saint Jude.

Darkness must not be confused with light. Grace must not be confused with license. Unchecked sin must not be confused with the good news of justification apart from works of the law. Far from treating sexual deviance as a lesser ethical issue, the New Testament sees it as a matter for excommunication (1 Corinthians 5), separation (2 Cor. 6:12–20), and a temptation for perverse compromise (Jude 3–16).

But biblical theology does not derive from the church fathers. It derives from the biblical text, framed in its own context. Scholars agree that the Second Temple Jewish literature that influenced Peter and Jude

But biblical theology does not derive from the church fathers. It derives from the biblical text, framed in its own context. Scholars agree that the Second Temple Jewish literature that influenced Peter and Jude shows intimate familiarity with the original Mesopotamian context of Genesis 6:1–4.17 For the person who considers the Old and New Testament to be equally inspired, interpreting Genesis 6:1–4 “in context” means analyzing it in light of its Mesopotamian background as well as 2 Peter and Jude, whose content utilizes supernatural interpretations from Jewish

Her gaze fell to her open Bible, resting on the chair beside her. She didn't remember putting it there. She reached for it, held the pages up to the candle, and read, "The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? When the wicked, even mine enemies and my foes came upon me to eat up my flesh, they stumbled and fell." She closed her eyes and allowed the psalm to bathe her in peace. In spite of all the evil that Holmes had intended for her, the Lord had other plans and had led her to find Miss Lance and had sent her Jude in her moment of need.

Ephesians 2 John Philippians 3 John Colossians Jude 1 Thessalonians Revelation 2 Thessalonians

All of these third ways end up the same way: a behavior the Bible does not accept is treated as acceptable. “Agree to disagree” sounds like a humble “meet you in the middle” compromise, but it is a subtle way of telling conservative Christians that homosexuality is not a make-or-break issue and we are wrong to make it so. No one would think of proposing a third way if the sin were racism or human trafficking. To countenance such a move would be a sign of moral bankruptcy. Faithfulness to the Word of God compels us to view sexual immorality with the same seriousness. Living an ungodly life is contrary to the sound teaching that defines the Christian (1 Tim. 1:8–11; Titus 1:16). Darkness must not be confused with light. Grace must not be confused with license. Unchecked sin must not be confused with the good news of justification apart from works of the law. Far from treating sexual deviance as a lesser ethical issue, the New Testament sees it as a matter for excommunication (1 Corinthians 5), separation (2 Cor. 6:12–20), and a temptation for perverse compromise (Jude 3–16). We cannot count same-sex behavior as an indifferent matter. Of course, homosexuality isn’t the only sin in the world, nor is it the most critical one to address in many church contexts. But if 1 Corinthians 6 is right, it’s not an overstatement to say that solemnizing same-sex sexual behavior—like supporting any form of sexual immorality—runs the risk of leading people to hell. Scripture often warns us—and in the severest terms—against finding our sexual identity apart from Christ and against pursuing sexual practice inconsistent with being in Christ (whether that’s homosexual sin, or, much more frequently, heterosexual sin). The same is not true when it comes to sorting out the millennium or deciding which instruments to use in worship. When we tolerate the doctrine which affirms homosexual behavior, we are tolerating a doctrine which leads people further from God. This is not the mission Jesus gave his disciples when he told them to teach the nations everything he commanded. The biblical teaching is consistent and unambiguous: homosexual activity is not God’s will for his people. Silence in the face of such clarity is not prudence, and hesitation in light of such frequency is not patience. The Bible says more than enough about homosexual practice for us to say something too.

First, homosexuality is not the pursuit of hetero or different gender, it is the pursuit of homo or same gender. Secondly, homosexual behavior involves the same human male flesh (sarx), not different flesh as it would with angels. Thirdly, when the New Testament refers to the unnaturalness of homosexual acts it uses the Greek phrase, para physin, which means “contrary to nature” (Romans 1:26). The Bible certainly does condemn homosexuality as sin, but the sin of Sodom that that Jude and Peter focus on is not so much homosexuality, as interspecies sexuality between angels and humans.[38]

Grace is multiplied unto us through the knowledge of God and of Jesus our Lord (2 Peter 1:2). An individual can: Receive grace in vain (2 Corinthians 6:1). Set aside or treat as meaningless the grace of God (Galatians 2:21). Fall from grace (Galatians 5:4). Insult the Spirit of grace (Hebrews 10:29). Fall short of grace (Hebrews 12:15). Turn the grace of God into lewdness (Jude 4).

physically present to have their feet washed and even eat food with Abraham and with Lot (Gen. 18:1-8; 19:3). Bible students know that the men in Sodom were seeking to engage in sexual penetration of these same angels who visited Lot in his home. So here, men seeking sex with angels is not merely a homosexual act, it is a violation of the heavenly and earthly flesh distinction that the Scriptures seem to reinforce. So Peter and Jude link the angels sinning before the flood to the violation of a sexual separation of angels and humankind. The New Testament commentary on Genesis 6:1 affirms the supernatural view of the sons of God as having sex with humans.

It has been long known by scholars that the letter of Jude not only quotes a verse from the non-canonical book of 1 Enoch (v. 14 with 1 Enoch 1:9),[39] but that Jude 6-7 and 2 Peter 2:4-10 both paraphrase content from 1 Enoch, thus supporting the notion that the inspired authors intended an Enochian interpretation of “angels” called the Watchers (sons of God) having sexual intercourse with humans. 1 Enoch extrapolates the Nephilim pre-flood story from the Bible as speaking of angels violating their supernatural separation and having sex with humans who bear them giants.[40]

We have epistles from Peter, James, John, and Jude—all of whom are said by the evangelists to have seen Jesus after he rose from the dead, in none of which epistles is the fact of the resurrection even stated, much less that Jesus was seen by the writer after his resurrection." [232:2]

3:2 establish…encourage…your faith. This was a common ministry concern and practice of Paul (Acts 14:22; 15:32; 18:23). Paul’s concern did not focus on health, wealth, self-esteem, or ease of life, but rather the spiritual quality of life. Their faith was of supreme importance in Paul’s mind as evidenced by 5 mentions in vv. 1–10. Faith includes the foundation of the body of doctrine (Jude 3) and their believing response to God in living out that truth (Heb. 11:6).

True also that Luther, in particular, turned to the Jews for support in his new construing of the Bible and his rejection of papal claims. In his 1523 pamphlet, Das Jesus Christus ein geborener Jude sei, he argued that there was now no reason at all why they should not embrace Christ, and foolishly looked forward to a voluntary mass conversion. When the Jews retorted that the Talmud conveyed an even better understanding of the Bible than his own, and reciprocated the invitation to convert, Luther first attacked them for their obstinacy (1526), then in 1543 turned on them in fury. His pamphlet Von den Juden und ihren Lügen (‘On the Jews and their Lies’), published in Wittenberg, may be termed the first work of modern anti-Semitism, and a giant step forward on the road to the Holocaust.

Throughout the letter, the subject of persecution is never far away, whether it be potential, imminent, or incipient (1:6; 2:12, 19–20; 3:13–17; 4:12, 14; 5:8–10). The attacks are blamed not on Jews (although they may have been involved), but on pagans who are baffled and angry by the believers’ “peculiar” manner of life in opting out of so much of everyday practices. As a consequence, they slander Christians as wrong-doers (2:12; 3:16) and abuse them as renegades

GALATIANS—NOTE ON 5:22–23 The Spirit fights against sin not merely in defense but also in attack by producing in Christians the positive attributes of godly character, all of which are evident in Jesus in the Gospels. Love appears first because it is the greatest quality (1 Cor. 13:1–13; 2 Pet. 1:5–7) in that it most clearly reflects the character of God. Joy comes in at a close second, for in rejoicing in God’s salvation Christians show that their affections are rightly placed in God’s will and his purpose (see John 15:11; 16:24; Rom. 15:13; 1 Pet. 1:8; Jude 24; etc.). Peace is the product of God having reconciled sinners to himself, so that they are no longer his enemies, which should result in confidence and freedom in approaching God (Rom. 5:1–2; Heb. 4:16). Patience shows that Christians are following God’s plan and timetable rather than their own and that they have abandoned their own ideas about how the world should work. Kindness means showing goodness, generosity, and sympathy toward others, which likewise is an attribute of God (Rom. 2:4). Goodness means working for the benefit of others, not oneself; Paul mentions it again in Gal. 6:10. Faithfulness is another divine characteristic; it means consistently doing what one says one will do. Gentleness is a quality Jesus attributes to himself in Matt. 11:29; it enables people to find rest in him and to encourage and strengthen others. Self-control is the discipline given by the Holy Spirit that allows Christians to resist the power of the flesh (cf. Gal. 5:17). Against such things there is no law, and therefore those who manifest them are fulfilling the law—more than those who insist on Jewish ceremonies, and likewise more than those who follow the works of the flesh surveyed

were astonished and said, "Where did the man get this wisdom and these miraculous powers? 55This is the carpenter's son, surely? Is not his mother the woman called Mary, and his brothers James and Joseph and Simon and Jude? 56His sisters, too, are they not all here with us? So where did the man get it all?" 57And they would not accept him.

Want to study the “grandest theme through the ages rung”? Look up the “ables” of God, such as: “God is able to make all grace abound toward you” (2 Cor. 9:8). “He is able to keep what [we] have committed to Him until that Day” (2 Tim. 1:12). “He is able to save completely those who come to God through him” (Heb. 7:25 NIV). “He is able even to subdue all things to Himself” (Phil. 3:21). “[He] is able to keep you from stumbling, and to present you faultless before the presence of His glory” (Jude 24). And there are so many more. What a Bible study!