Jude 1:1

Our church ladies have begun a new study - Jude.  Thought I'd 'share' some of my studies here.  :-)

Jud 1:1  Jude,^G2455 the servant^G1401 of Jesus^G2424 Christ,^G5547 and^G1161 brother^G80 of James,^G2385 to them that are sanctified^G37 by^G1722 God^G2316 the Father,^G3962 and^G2532 preserved^G5083 in Jesus^G2424 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.”