For Serious Christians Only

I.  Jude identifies himself very carefully (Jude 1)

A. He is the “bondservant” of Jesus Christ

1. Jude uses the term doulos – the most intense word.

2. Jude is permanently in servitude, in subjection to a master

a. therapon is one who renders service at a particular time,
b. diakonos denotes a servant viewed in relation to his work.
c. oiketes designates a slave, sometimes being practically equivalent to doulos.  a slave as a member of the household, the relation which would tend to mitigate the severity of his condition.
d. uperetes means literally an under-rower, any man, not a slave, who served in a subordinate position under a superior.

B. He is the half-brother of the Lord Jesus.

1. Paul identifies James: “But I saw none of the other apostles except James, the Lord’s brother.” (Galatians 1:19)

2. Those from his own home town knew the names of his brothers and sisters:  "Is this not the carpenter’s son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? And His sisters, are they not all with us?” (Matthew 13:55-56)

II. Jude specifically identifies to whom he is writing (Jude 1)

A. These readers are “sanctified” – “set apart” to the work of Christ.

1. This involves faith in Christ: “those who are sanctified by faith in Me” (Acts 26:18)

2. This involves the work of the Scriptures: “Sanctify them by Your truth. Your word is truth.” (John 17:17)

3. Sanctification involves two aspects.

a. It is complete (Hebrews 10:14).
b. It is progressive (2 Timothy 2:21; 1 Thessalonians 5:23).

 B. These readers are” preserved” in Jesus Christ – “guarded” and “protected.”

1. It has the promise of our inheritance (1 Peter 1:4).

2. It has the promise of deliverance (Revelation 3:10).

3. It has the promise of present protection (1 Thessalonians 5:23).

4. It has the implication of eternal security (John 6:37-40).

C. These readers are “called” – invited, appointed.

1. The calling is from Christ for holiness (Romans 1:6-7).

2. The calling identifies the faithful (Revelation 17:14).

3. The calling is not based on value (1 Corinthians 1:24-26).

4. The calling promises good results (Romans 8:28).

5. The calling directs toward unity (Ephesians 1:18; 4:4). 

 D. These readers are prayed for by Jude.

1. Most of the epistles open with this basic formula

a. Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:2; 1 Timothy 1:2; 2 Timothy 1:2; Philemon 3; 2 John 3

2. Hebrews and 1 and 3 John carry no such formula.

3. Jude & Peter add the prayer for “multiplication” of blessing (1 Peter. 1:2; 2 Peter 1:2; Jude 2).

a. Peter’s prayer must be for the readers (2 Peter 1:2).
b. Jude’s prayer could be about the readers…”Mercy to (for) you–peace, love be multiplied.”

  III. Jude had planned to write about the common salvation.

A. It is called the common faith (Titus 1:4) “to Titus, my own son after the common faith.”

1. It is a mutual comfort and stabilizing influence (Romans 1:11-12).

2. It is not a philosophical discourse (1 Corinthians 2:1-5).

 B. It is equally available for everyone (Romans 1:16).

1. It is sufficient for everyone (1 John 2:2).

2. It is necessary for everyone (Ephesians 2:1-10).

C. It is administered through only one source (Acts 4:12).

1. It is not optional (Acts 17:30; John 3:36).

2. It is not confusing or difficult to obtain (John 3:16-21; Romans 10:6-17).

 IV. Jude found it necessary to encourage the readers with another message.

A. We are to “contend” for the faith.

1. This word means “to struggle, to fight.”

2. This is an active struggle (2 Timothy 4:7).

a) It is a constant struggle (1 Timothy 6:12).
b) It is hard work for Christ (Colossians 1:29; 4:12).
c) It is not a struggle against flesh and blood (Ephesians 6:12).

3. This is also a struggle for reward (1 Corinthians 9:25).

a. It is not for earthly glory or reward (1 Corinthians 3:3-7; Matthew 6:1-18).
b. It is work together with the Lord for His glory (1 Corinthians 3:8-15; 2 Corinthians 4:7).

 B. We are fighting for “the faith.”

1. This expression should be distinguished from just “faith.”

2. This expression is about a body of doctrine (Romans 1:5).

a. It deals with unity (Philippians 1:27).
b. It protects against heresy (1 Timothy 4:1; Acts 14:22; 16:5).
c. It demands Christian growth (Colossians 1:23; 2:7).

3. This expression was “once delivered unto the saints.”

a. It includes the decrees of the Apostles (Acts 16:4).
b. It includes the examples of the Apostles (Romans 6:17; Philippians 3:17; 2 Thessalonians 3:9; 1 Thessalonians 1:7; 4:12; Titus 2:7).
c. It includes the teachings of the Lord (1 Corinthians 15:3; John 17:4-21).
d. It includes the Old Testament (2 Peter 2:21; 3:2).
e. It includes the New Testament (1 Thessalonians 2:13; 2 Thessalonians 2:15).

Ephesians 6:12-20 – For we do not wrestle (contend) against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one.  And take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints—and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel,  for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.

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