Our church ladies have begun a new study - Jude. Thought I'd 'share' some of my studies here. :-)
Jud 1:1 Jude,G2455
the servantG1401 of JesusG2424 Christ,G5547
andG1161 brotherG80 of James,G2385
to them that are sanctifiedG37 byG1722 GodG2316
the Father,G3962 andG2532 preservedG5083
in JesusG2424 Christ,G5547 and
called:G2822
Jude – G2455 - Of Hebrew origin [H3063]; Judas (that is, Jehudah),
the name of ten Israelites; also of the posterity of one of them and its
region: - Juda (-h, -s); Jude.
42
matches in 41 verses
H3063
- From H3034; celebrated; Jehudah
(or Judah), the name of five Israelites; also of the tribe descended from the
first, and of its territory: - Judah.
H3034 - A primitive root; used only
as denominative from H3027; literally
to use (that is, hold out) the hand; physically to throw
(a stone, an arrow) at or away; especially to revere or worship
(with extended hands); intensively to bemoan (by wringing the hands): -
cast (out), (make) confess (-ion), praise, shoot, (give) thank (-ful, -s,
-sgiving).
Servant – G1401 - From G1210; a slave (literally or
figuratively, involuntarily or voluntarily; frequently therefore in a qualified
sense of subjection or subserviency): - bond (-man), servant.
125 matches in 118 verses
G1210
- A primary verb; to bind (in various applications, literally or
figuratively): - bind, be in bonds, knit, tie, wind. See also G1163, G1189.
Jesus - G2424 - Of Hebrew origin [H3091]; Jesus (that is, Jehoshua),
the name of our Lord and two (three) other Israelites: - Jesus.
Christ – G5547 - From G5548; anointed, that is, the Messiah,
an epithet of Jesus: - Christ.
G5548
- Probably akin to G5530 through the
idea of contact; to smear or rub with oil, that is, (by
implication) to consecrate to an office or religious service: - anoint.
And – G1161 - A primary particle
(adversative or continuative); but, and, etc.: - also, and, but,
moreover, now [often unexpressed in English].
Brother – G80 - From G1 (as a connective particle) and δελφύς
delphus (the womb); a brother (literally or figuratively) near or
remote (much like [H1]): - brother.
346 matches in 319 verses
James – G2385 - The same as G2384 Graecized; Jacobus, the name of
three Israelites: - James.
G2384
- Of Hebrew origin [H3290]; Jacob
(that is, Ja'akob), the pogenitor of the Israelites; also an Israelite:
- Jacob.
H3290
- From H6117; heel catcher
(that is, supplanter); Jaakob, the Israelitish patriarch: - Jacob.
H6117
- A primitive root; properly to swell out or up; used only as
denominative from H6119, to seize
by the heel; figuratively to circumvent (as if tripping
up the heels); also to restrain (as if holding by the heel): - take by
the heel, stay, supplant, X utterly.
Sanctified - G37 - From G40; to make holy, that is,
(ceremonially) purify or consecrate; (mentally) to venerate:
- hallow, be holy, sanctify.
29 matches in 26 verses
G40
– From ἅγος hagos (an awful thing) compare G53, [H2282];
sacred (physically pure, morally blameless or religious,
ceremonially consecrated): - (most) holy (one, thing), saint.
|
|
G37
- Sanctified
|
|
|
Matthew
|
6:9; 23:17; 23:19
|
3 matches
|
|
Luke
|
11:2
|
1 match
|
|
John
|
10:36; 17:17; 17:19
|
4 matches
|
|
Acts
|
20:32; 26:18
|
2 matches
|
|
Romans
|
15:16
|
1 match
|
|
1 Corinthians
|
1:2; 6:11; 7:14
|
4 matches
|
|
Ephesians
|
5:26
|
1 match
|
|
1 Thessalonians
|
5:23
|
1 match
|
|
1 Timothy
|
4:5
|
1 match
|
|
2 Timothy
|
2:21
|
1 match
|
|
Hebrews
|
2:11; 9;13; 10:10; 10:14; 10:29;
13:12
|
7 matches
|
|
1 Peter
|
3:15
|
1 match
|
|
Jude
|
1:1
|
1 match
|
|
Revelation
|
22:11
|
1 match
|
By – G1722 - A primary preposition
denoting (fixed) position (in place, time or state), and (by
implication) instrumentality (medially or constructively), that is, a
relation of rest (intermediate between G1519
and G1537); “in”, at,
(up-) on, by, etc.: - about, after, against, + almost,….
2720 matches in 2073 verses
God – G2316 - Of uncertain affinity; a
deity, especially (with G3588) the
supreme Divinity; figuratively a magistrate; by Hebraism very:
- X exceeding, God, god [-ly, -ward].
1343 matches n 1172 verses
Father – G3962 - Apparently a primary
word; a “father” (literally or figuratively, near or more remote): - father,
parent.
419 matches in 372 verses
And – G2532 - Apparently a primary
particle, having a copulative and sometimes also a cumulative
force; and, also, even, so, then, too,
etc.; often used in connection (or composition) with other particles or small
words.
Preserved – G5083 - From τηρός
teros (a watch; perhaps akin to G2334);
to guard (from loss or injury, properly by keeping the
eye upon; and thus differing from G5442,
which is properly to prevent escaping; and from G2892, which implies a fortress or full
military lines of apparatus), that is, to note (a prophecy; figuratively
to fulfil a command); by implication to detain (in custody;
figuratively to maintain); by extension to withhold (for personal
ends; figuratively to keep unmarried): - hold fast, keep (-er),
(ob-, pre-, re) serve, watch.
75 matches in 68 verses
Jesus – G2424 – see above
Christ – G5547 – see above
Called – G2822 - From the same as G2821; invited, that is, appointed,
or (specifically) a saint: - called.
11 matches in 11 verses
G2821
- From a shorter form of G2564; an invitation
(figuratively): - calling.
G2564
- Akin to the base of G2753; to “call”
(properly aloud, but used in a variety of applications, directly or otherwise):
- bid, call (forth), (whose, whose sur-) name (was [called]).
|
|
G2822 – Called
|
|
|
Matthew
|
20:16; 22:14
|
2 matches
|
|
Romans
|
1:1; 1:6; 1:7; 8:28
|
4 matches
|
|
1 Corinthians
|
1:1; 1:2; 1:24
|
3 matches
|
|
Jude
|
1:1
|
1 match
|
|
Revelation
|
17:14
|
1 match
|
John Gill Commentary:
“Jude, the servant of Jesus
Christ,.... The author of this epistle is the same who is elsewhere called
Judas, Luk_6:16, who was one of the
twelve apostles of Christ, whose name was also Lebbaeus, and whose surname was
Thaddaeus, Mat_10:3, the name is the
same with Judah, Gen_29:35, which comes
from a word that signifies "to praise" or "confess"; and in
the Rabbinical dialect is called יודא,
"Juda" (e), as here. He styles
himself "the servant of Jesus Christ"; See Gill on Rom_1:1; though this is a title common to all
believers, yet here, and in some other places, it is peculiar to an apostle, or
minister of the Gospel; and therefore is used not merely in humility, and to
acknowledge obedience to Christ, but as a title of dignity and honour: and the
apostle goes on to describe himself by his natural relation,
and brother of James; not the son of Zebedee, but of Alphaeus, Mat_10:2; and this he mentions partly to
distinguish himself from others of that name, as Judas Iscariot, and Judas
called Barsabas; and partly for the sake of honour and credit, James being a
very great man, a man of great note and esteem, and who seemed to be a pillar
in the church, and was called the brother of our Lord, Gal_2:9; an account of the persons to whom this
epistle is inscribed next follows,
to them that are sanctified by God the Father; which is to be understood not of internal
sanctification, which is usually ascribed to the Spirit of God, but of the act
of eternal election, which is peculiar to God the Father; in which sense Christ
is said to be sanctified by the Father, and men ordained and appointed to an
office, and vessels are set apart the owner's use; Joh_10:36
Jer_1:5; the language is taken from the
ceremonial law, by which persons and things were sanctified, or set apart for
sacred use and service; see Exo_13:2;
and so the elect of God are by God the Father sanctified and set apart in the
act of election, which is expressed by this word; partly because of its
separating nature, men being by it separated from the rest of the world, to the
use and service of God, and for his glory, so that they are a distinct and
peculiar people; and partly because such are chosen through sanctification of
the Spirit, and unto holiness both in this world and that which is to come; so
that the doctrine of election is no licentious doctrine; for though holiness is
not the cause of it, yet is a means fixed in it, and is certain by it, and an
evidence of it; the Alexandrian copy, and some others, and the Vulgate Latin
and Syriac versions, read, "to them that are loved by God the
Father": election is the fruit and effect of love; those that are
sanctified or set apart by the Father in election, are loved by him. The
Ethiopic version renders it quite otherwise, "to them that love God the
Father"; which flows from the Father's love to them:
and preserved in Jesus Christ; those who are sanctified, or set apart by God the
Father in election, are in Christ, for they are chosen in him; they have a
place in his heart, and they are put into his hands, and are in him, and united
to him as members to an head, and were represented by him in the covenant of
grace; and being in him, they are preserved by him, and that before they are
called, as well as after; wherefore this character is put before that of being
called, though the Syriac version puts that in the first place: there is a
secret preservation of them in Christ before calling, from condemnation and the
second death; they were not preserved from falling in Adam, with the rest of
mankind, nor from the corruption of human nature, nor from actual sins and
transgressions; yet, notwithstanding these, were so preserved that the law
could not execute the sentence of condemnation on them, nor sin damn them, nor
Satan, who led them captive, hale them to prison; and after calling, they are
preserved not from indwelling sin, nor from the temptations of Satan, nor from
doubts and fears and unbelief, nor from slips and falls into sin; but from the
tyranny and dominion of sin, from being devoured by Satan, and from a total and
final falling away; they are preserved in the love of God, and of Christ; in
the covenant of grace; in a state of justification and adoption; and in the
paths of truth, faith, and holiness; and are preserved safe to the heavenly
kingdom and glory: their other character follows,
and called; not
merely externally by the ministry of the word, but internally by the Spirit and
grace of God; so that this is to be understood of a special and effectual call,
whereby souls are called out of darkness into light, and from bondage to
liberty; and from a dependence on themselves to the grace and righteousness of
Christ; and from society with the men of the world to fellowship with him; and
to eternal glory, so as to have faith and hope concerning it,
(e) Yalkut
Simeoni, par. 2. fol. 50. 2.”
Matthew Henry Commentary:
“Christians are called out of the
world, from the evil spirit and temper of it; called above the world, to higher
and better things, to heaven, things unseen and eternal; called from sin to
Christ, from vanity to seriousness, from uncleanness to holiness; and this
according to the Divine purpose and grace. If sanctified and glorified, all the
honour and glory must be ascribed to God, and to him alone. As it is God who
begins the work of grace in the souls of men, so it is he who carries it on,
and perfects it. Let us not trust in ourselves, nor in our stock of grace
already received, but in him, and in him alone. The mercy of God is the spring
and fountain of all the good we have or hope for; mercy, not only to the
miserable, but to the guilty. Next to mercy is peace, which we have from the
sense of having obtained mercy. From peace springs love; Christ's love to us,
our love to him, and our brotherly love to one another. The apostle prays, not
that Christians may be content with a little; but that their souls and
societies may be full of these things. None are shut out from gospel offers and
invitations, but those who obstinately and wickedly shut themselves out. But
the application is to all believers, and only to such. It is to the weak as
well as to the strong. Those who have received the doctrine of this common
salvation, must contend for it, earnestly, not furiously. Lying for the truth
is bad; scolding for it is not better. Those who have received the truth must
contend for it, as the apostles did; by suffering with patience and courage for
it, not by making others suffer if they will not embrace every notion we call
faith, or important. We ought to contend earnestly for the faith, in opposition
to those who would corrupt or deprave it; who creep in unawares; who glide in
like serpents. And those are the worst of the ungodly, who take encouragement
to sin boldly, because the grace of God has abounded, and still abounds so
wonderfully, and who are hardened by the extent and fulness of gospel grace,
the design of which is to deliver men from sin, and bring them unto God.”
