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Jude 1:3 [study!]

American Standard Version (ASV 1901) [2]
— Beloved, while I was giving all diligence to write unto you of our common salvation, I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints.
King James Version (KJV 1769)
— 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.
New American Standard Bible (NASB ©1995)
— Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints.
Webster's Revision of the KJB (WEB 1833)
— Beloved, when I gave all diligence to write to you concerning the common salvation, it was needful for me to write to you, and exhort [you] that ye should earnestly contend for the faith, which was once delivered to the saints.
Darby's Translation (DBY 1890)
— Beloved, using all diligence to write to you of our common salvation, I have been obliged to write to you exhorting [you] to contend earnestly for the faith once delivered to the saints.
Rotherham's Emphasized Bible (EBR 1902)
— Beloved! though I was using all diligence to be writing unto you concerning our common salvation, yet have I had necessity to write at once unto you, exhorting you to be earnestly contending for, the faith, once for all delivered unto the saints.
Young's Literal Translation (YLT 1898)
— Beloved, all diligence using to write to you concerning the common salvation, I had necessity to write to you, exhorting to agonize for the faith once delivered to the saints,
Douay-Rheims Challoner Revision (DR 1750)
— Dearly beloved, taking all care to write unto you concerning your common salvation, I was under a necessity to write unto you: to beseech you to contend earnestly for the faith once delivered to the saints.
Original King James Bible (AV 1611) [2]
— Beloued, when I gaue all diligence to write vnto you of the common saluation: it was needfull for mee to write vnto you, and exhort you that ye should earnestly contend for the faith which was once deliuered vnto the Saints.
John Etheridge Peshitta-Aramaic NT (1849)
— My beloved, while giving all diligence to write to you concerning our common salvation, it is needful for me to write to you, exhorting you (in particular) to do battle for the faith which was once delivered to the saints.
James Murdock Peshitta-Aramaic NT (1852)
— My beloved, while I take all pains to write to you of our common life, it is needful for me to write to you, exhorting you to maintain a conflict for the faith which was once delivered to the saints.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
Beloved, 27
{0027} Prime
ἀγαπητός
agapetos
{ag-ap-ay-tos'}
From G0025; beloved.
when I gave 4160
{4160} Prime
ποιέω
poieo
{poy-eh'-o}
Apparently a prolonged form of an obsolete primary; to make or do (in a very wide application, more or less direct).
z5734
<5734> Grammar
Tense - Present (See G5774)
Voice - Middle (See G5785)
Mood - Participle (See G5796)
Count - 111
all 3956
{3956} Prime
πᾶς
pas
{pas}
Including all the forms of declension; apparently a primary word; all, any, every, the whole.
diligence 4710
{4710} Prime
σπουδή
spoude
{spoo-day'}
From G4692; 'speed', that is, (by implication) despatch, eagerness, earnestness.
to write 1125
{1125} Prime
γράφω
grapho
{graf'-o}
A primary verb; to 'grave', especially to write; figuratively to describe.
z5721
<5721> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 647
unto you 5213
{5213} Prime
ὑμῖν
humin
{hoo-min'}
Irregular dative case of G5210; to (with or by) you.
of 4012
{4012} Prime
περί
peri
{per-ee'}
From the base of G4008; properly through (all over), that is, around; figuratively with respect to; used in various applications, of place, cause or time (with the genitive case denoting the subject or occasion or superlative point; with the accusative case the locality, circuit, matter, circumstance or general period).
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
common 2839
{2839} Prime
κοινός
koinos
{koy-nos'}
Probably from G4862; common, that is, (literally) shared by all or several, or (ceremonially) profane.
salvation, 4991
{4991} Prime
σωτηρία
soteria
{so-tay-ree'-ah}
Feminine of a derivative of G4990 as (properly abstract) noun; rescue or safety (physically or morally).
it was y2192
[2192] Standard
ἔχω
echo
{ekh'-o}
A primary verb (including an alternate form σχέω [[scheo]], {skheh'-o}; used in certain tenses only); to hold (used in very various applications, literally or figuratively, direct or remote; such as possession, ability, contiguity, relation or condition).
z0
<0000> Grammar
The original word in the Greek or Hebrew is translated by more than one word in the English. The English translation is separated by one or more other words from the original.
needful 318
{0318} Prime
ἀνάγκη
anagke
{an-ang-kay'}
From G0303 and the base of G0043; constraint (literally or figuratively); by implication distress.
x2192
(2192) Complement
ἔχω
echo
{ekh'-o}
A primary verb (including an alternate form σχέω [[scheo]], {skheh'-o}; used in certain tenses only); to hold (used in very various applications, literally or figuratively, direct or remote; such as possession, ability, contiguity, relation or condition).
for me y2192
[2192] Standard
ἔχω
echo
{ekh'-o}
A primary verb (including an alternate form σχέω [[scheo]], {skheh'-o}; used in certain tenses only); to hold (used in very various applications, literally or figuratively, direct or remote; such as possession, ability, contiguity, relation or condition).
z5627
<5627> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2138 plus 1 in a variant reading in a footnote
to write 1125
{1125} Prime
γράφω
grapho
{graf'-o}
A primary verb; to 'grave', especially to write; figuratively to describe.
z5658
<5658> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 516
unto you, 5213
{5213} Prime
ὑμῖν
humin
{hoo-min'}
Irregular dative case of G5210; to (with or by) you.
and exhort 3870
{3870} Prime
παρακαλέω
parakaleo
{par-ak-al-eh'-o}
From G3844 and G2564; to call near, that is, invite, invoke (by imploration, hortation or consolation).
z5723
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
[you] that ye should earnestly contend y1864
[1864] Standard
ἐπαγωνίζομαι
epagonizomai
{ep-ag-o-nid'-zom-ahee}
From G1909 and G0075; to struggle for.
z5738
<5738> Grammar
Tense - Present (See G5774)
Voice - Middle or Passive Deponent (See G5790)
Mood - Infinitive (See G5795)
Count - 109
for x1864
(1864) Complement
ἐπαγωνίζομαι
epagonizomai
{ep-ag-o-nid'-zom-ahee}
From G1909 and G0075; to struggle for.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
faith 4102
{4102} Prime
πίστις
pistis
{pis'-tis}
From G3982; persuasion, that is, credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly constancy in such profession; by extension the system of religious (Gospel) truth itself.
which was once 530
{0530} Prime
ἅπαξ
hapax
{hap'-ax}
Probably from G0537; one (or a single) time (numerically or conclusively).
delivered 3860
{3860} Prime
παραδίδωμι
paradidomi
{par-ad-id'-o-mee}
From G3844 and G1325; to surrender, that is, yield up, intrust, transmit.
z5685
<5685> Grammar
Tense - Aorist (See G5777)
Voice - Passive (See G5786)
Mood - Participle (See G5796)
Count - 215
unto the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
saints. 40
{0040} Prime
ἅγιος
hagios
{hag'-ee-os}
From ἅγος [[hagos]] (an awful thing) compare G0053, [H2282]; sacred (physically pure, morally blameless or religious, ceremonially consecrated).
Jamieson-Fausset-Brown Commentary

Jude 1:3

_ _ Design of the Epistle (compare Jude 1:20, Jude 1:21).

_ _ all diligence — (2 Peter 1:5). As the minister is to give all diligence to admonish, so the people should, in accordance with his admonition, give all diligence to have all Christian graces, and to make their calling sure.

_ _ the common salvation — wrought by Christ. Compare Note, see on 2 Peter 1:1, “obtained LIKE precious faith,” This community of faith, and of the object of faith, salvation, forms the ground of mutual exhortation by appeals to common hopes and fears.

_ _ it was needful for me — rather, “I felt it necessary to write (now at once; so the Greek aorist means; the present infinitive ‘to write,’ which precedes, expresses merely the general fact of writing) exhorting you.” The reason why he felt it necessary “to write with exhortation,” he states, Jude 1:4, “For there are certain men crept in,” etc. Having intended to write generally of “the common salvation,” he found it necessary from the existing evils in the Church, to write specially that they should contend for the faith against those evils.

_ _ earnestly contend — Compare Philippians 1:27, “striving together for the faith of the Gospel.”

_ _ once, etc. — Greek,once for all delivered.” No other faith or revelation is to supersede it. A strong argument for resisting heretical innovators (Jude 1:4). Believers, like Nehemiah’s workmen (Nehemiah 4:17), with one hand “build themselves up in their most holy faith”; with the other they” contend earnestly for the faith” against its foes.

_ _ the saints — all Christians, holy (that is, consecrated to God) by their calling, and in God’s design.

Matthew Henry's Commentary

Jude 1:3-7

_ _ We have here, I. The design of the apostle in writing this epistle to the lately converted Jews and Gentiles; namely, to establish them in the Christian faith, and a practice and conversation truly consonant and conformable thereunto, and in an open and bold profession thereof, especially in times of notorious opposition, whether by artful seduction or violent and inhuman persecution. But then we must see to it very carefully that it be really the Christian faith that we believe, profess, propagate, and contend for; not the discriminating badges of this or the other party, not any thing of later date than the inspired writings of the holy evangelists and apostles. Here observe, 1. The gospel salvation is a common salvation, that is, in a most sincere offer and tender of it to all mankind to whom the notice of it reaches: for so the commission runs (Mark 16:15, Mark 16:16), Go you into all the world, and preach the gospel to every creature, etc. Surely God means as he speaks; he does not delude us with vain words, whatever men do; and therefore none are excluded from the benefit of these gracious offers and invitations, but those who obstinately, impenitently, finally exclude themselves. Whoever will may come and drink of the water of life freely, Revelation 22:17. The application of it is made to all believers, and only to such; it is made to the weak as well as to the strong. Let none discourage themselves on the account of hidden decrees which they can know little of, and with which they have nothing to do. God's decrees are dark, his covenants are plain. “All good Christians meet in Christ the common head, are actuated by one and the same Spirit, are guided by one rule, meet here at one throne of grace, and hope shortly to meet in one common inheritance,” a glorious one to be sure, but what or how glorious we cannot, nor at present need to know; but such it will be as vastly to exceed all our present hopes and expectations. 2. This common salvation is the subject-matter of the faith of all the saints. The doctrine of it is what they all most heartily consent to; they esteem it as a faithful saying, and worthy of all acceptation, 1 Timothy 1:15. It is the faith once, or at once, once for all, delivered to the saints, to which nothing can be added, from which nothing may be detracted, in which nothing more nor less should be altered. Here let us abide; here we are safe; if we stir a step further, we are in danger of being either entangled or seduced. 3. The apostles and evangelists all wrote to us of this common salvation. This cannot be doubted by those who have carefully read their writings. It is strange that any should think they wrote chiefly to maintain particular schemes and opinions, especially such as they never did nor could think of. It is enough that they have fully declared to us, by inspiration of the Holy Ghost, all that is necessary for every one to believe and do, in order to obtain a personal interest in the common salvation. 4. Those who preach or write of the common salvation should give all diligence to do it well: they should not allow themselves to offer to God or his people that which costs them nothing, or next to nothing, little or no pains or thought, 2 Samuel 24:24. This were to treat God irreverently, and man unjustly. The apostle (though inspired) gave all diligence to write of the common salvation. What then will become of those who (though uninspired) give no diligence, or next to none, but say to the people (even in the name of God) quicquid in buccam venerit — whatever comes next, who, so that they use scripture-words, care not how they interpret or apply them? Those who speak of sacred things ought always to speak of them with the greatest reverence, care, and diligence. 5. Those who have received the doctrine of this common salvation must contend earnestly for it. Earnestly, not furiously. Those who strive for the Christian faith, or in the Christian course, must strive lawfully, or they lose their labour, and run great hazard of losing their crown, 2 Timothy 2:5. The wrath of man worketh not the righteousness of God, James 1:20. Lying for the truth is bad, and scolding for it is not much better. Observe, Those who have received the truth must contend for it. But how? As the apostles did; by suffering patiently and courageously for it, not by making others suffer if they will not presently embrace every notion that we are pleased (proved or unproved) to call faith, or fundamental. We must not suffer ourselves to be robbed of any essential article of Christian faith, by the cunning craftiness or specious plausible pretences of any who lie in wait to deceive, Ephesians 4:14. The apostle Paul tells us he preached the gospel (mind it was the gospel) with much contention (1 Thessalonians 2:2), that is (as I understand it), with earnestness, with a hearty zeal, and a great concern for the success of what he preached. But, if we will understand contention in the common acceptation of the word, we must impartially consider with whom the apostle contended, and how, the enlarging on which would not be proper for this place.

_ _ II. The occasion the apostle had to write to this purport. As evil manners give rise to good laws, so dangerous errors often give just occasion to the proper defence of important truths. Here observe, 1. Ungodly men are the great enemies of the faith of Christ and the peace of the church. Those who deny or corrupt the one, and disturb the other, are here expressly styled ungodly men. We might have truth with peace (a most desirable thing) were there none (ministers or private Christians) in our particular churches and congregations but truly godly men — a blessing scarcely to be looked or hoped for on this side heaven. Ungodly men raise scruples, merely to advance and promote their own selfish, ambitious, and covetous ends. This has been the plague of the church in all past ages, and I am afraid no age is, or will be, wholly free from such men and such practices as long as time shall last. Observe, Nothing cuts us off from the church but that which cuts us off from Christ; namely, reigning infidelity and ungodliness. We must abhor the thought of branding particular parties or persons with this character, especially of doing it without the least proof, or, as it too often happens, the least shadow of it. Those are ungodly men who live without God in the world, who have no regard to God and conscience. Those are to be dreaded and consequently to be avoided, not only who are wicked by sins of commission, but also who are ungodly by sins of omission, who, for example, restrain prayer before God, who dare not reprove a rich man, when it is the duty of their place so to do, for fear of losing his favour and the advantage they promise themselves therefRom. who do the work of the Lord negligently, etc. 2. Those are the worst of ungodly men who turn the grace of God into lasciviousness, who take encouragement to sin more boldly because the grace of God has abounded, and still abounds, so wonderfully, who are hardened in their impieties by the extent and fulness of gospel grace, the design of which is to reduce men from sin, and bring them unto God. Thus therefore to wax wanton under so great grace, and turn it into an occasion of working all uncleanness with greediness, and hardening ourselves in such a course by that very grace which is the last and most forcible means to reclaim us from it, is to render ourselves the vilest, the worst, and most hopeless of sinners. 3. Those who turn the grace of God into lasciviousness do in effect deny the Lord God, and our Lord Jesus Christ; that is, they deny both natural and revealed religion. They strike at the foundation of natural religion, for they deny the only Lord God; and they overturn all the frame of revealed religion, for they deny the Lord Jesus Christ. Now his great design in establishing revealed religion in the world was to bring us unto God. To deny revealed religion is virtually to overturn natural religion, for they stand or fall together, and they mutually yield light and force to each other. Would to God our modern deists, who live in the midst of gospel light, would seriously consider this, and cautiously, diligently, and impartially examine what it is that hinders their receiving the gospel, while they profess themselves fully persuaded of all the principles and duties of natural religion! Never to tallies answered more exactly to each other than these do, so that it seems absurd to receive the one and reject the other. One would think it were the fairer way to receive both or reject both; though perhaps the more plausible method, especially in this age, is to act the part they do. 4. Those who turn the grace of God into lasciviousness are ordained unto condemnation. They sin against the last, the greatest, and most perfect remedy; and so are without excuse. Those who thus sin must needs die of their wounds, of their disease, are of old ordained to this condemnation, whatever that expression means. But what if our translators had thought fit to have rendered the words palai progegrammenoiof old fore-written of, as persons who would through their own sin and folly become the proper subjects of this condemnation, where had the harm been? Plain Christians had not been troubled with dark, doubtful, and perplexing thoughts about reprobation, which the strongest heads cannot enter far into, can indeed bear but little of, without much loss and damage. Is it not enough that early notice was given by inspired writers that such seducers and wicked men should arise in later times, and that every one, being fore-warned of, should be fore-armed against them? 5. We ought to contend earnestly for the faith, in opposition to those who would corrupt or deprave it, such as have crept in unawares: a wretched character, to be sure, but often very ill applied by weak and ignorant people, and even by those who themselves creep in unawares, who think their ipse dixit should stand for a law to all their followers and admirers. Surely faithful humble ministers are helpers of their people's joy, peace, and comfort; not lords of their faith! Whoever may attempt to corrupt the faith, we ought to contend earnestly against them. The more busy and crafty the instruments and agents of Satan are, to rob us of the truth, the more solicitous should we be to hold it fast, always provided we be very sure that we fasten no wrong or injurious characters on persons, parties, or sentiments.

_ _ III. The fair warning which the apostle, in Christ's name, gives to those who, having professed his holy religion, do afterwards desert and prove false to it, Jude 1:5-7. We have here a recital of the former judgments of God upon sinners, with design to awaken and terrify those to whom warning is given in this epistle. Observe, The judgments of God are often denounced and executed in terrorem — for warning to others, rather than from immediate or particular displeasure against the offenders themselves; not that God is not displeased with them, but perhaps not more with them than with others who, at least for the present, escape. I will put you in remembrance. What we already know we still need to be put in remembrance of. Therefore there will always be need and use of a standing stated ministry in the Christian church, though all the doctrines of faith, the essentials, are so plainly revealed in express words, or by the most near, plain, and immediate consequence, that he who runs may read and understand them. There wants no infallible interpreter, really or conceitedly such, for any such end or purpose. Some people (weakly enough) suggest, “If the scriptures do so plainly contain all that is necessary to salvation, what need or use can there be of a standing ministry? Why may we not content ourselves with staying at home, and reading our Bibles?” The inspired apostle has here fully, though not wholly, answered this objection. Preaching is not designed to teach us something new in every sermon, somewhat that we knew nothing of before; but to put us in remembrance, to call to mind things forgotten, to affect our passions, and engage and fix our resolutions, that our lives may be answerable to our faith. Though you know these things, yet you still need to know them better. There are many things which we have known which yet we have unhappily forgotten. Is it of no use or service to be put afresh in remembrance of them?

_ _ Now what are these things which we Christians need to be put in remembrance of?

_ _ 1. The destruction of the unbelieving Israelites in the wilderness, Jude 1:5. Paul puts the Corinthians in mind of this, 1 Cor. 10. The first ten verses of that chapter (as the scripture is always the best commentary upon itself) are the best explication of the fifth verse of this epistle of Jude. None therefore ought to presume upon their privileges, since many who were brought out of Egypt by a series of amazing miracles, yet perished in the wilderness by reason of their unbelief. Let us not therefore be high-minded, but fear, Romans 11:20. Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Hebrews 4:1. They had miracles in abundance: they were their daily bread; yet even they perished in unbelief. We have greater (much greater) advantages than they had; let their error (their so fatal error) be our awful warning.

_ _ 2. We are here put in remembrance of the fall of the angels, Jude 1:6. There were a great number of the angels who left their own habitation; that is, who were not pleased with the posts and stations the supreme Monarch of the universe had assigned and allotted to them, but thought (like discontented ministers in our age, I might say in every age) they deserved better; they would, with the title of ministers, be sovereigns, and in effect their Sovereign should be their minister — do all, and only, what they would have him; thus was pride the main and immediate cause or occasion of their fall. Thus they quitted their post, and rebelled against God, their Creator and sovereign Lord. But God did not spare them (high and great as they were); he would not truckle to them; he threw them off, as a wise and good prince will a selfish and deceitful minister; and the great, the all-wise God, could not be ignorant, as the wisest and best of earthly princes often are, what designs they were hatching. After all, what became of them? They thought to have dared and outfaced Omnipotence itself; but God was too hard for them, he cast them down to hell. Those who would not be servants to their Maker and his will in their first state were made captives to his justice, and are reserved in everlasting chains, under darkness. Here see what the condition of fallen angels is: they are in chains, bound under the divine power and justice, bound over to the judgment of the great day; they are under darkness, though once angels of light; so horribly in the dark are they that they continue to fight against God, as if there were yet some small hope at least left them of prevailing and overcoming in the conflict. Dire infatuation! Light and liberty concur, chains and darkness how well do they agree and suit each other! The devils, once angels in the best sense, are reserved, etc. Observe, There is, undoubtedly there is, a judgment to come; the fallen angels are reserved to the judgment of the great day; and shall fallen men escape it? Surely not. Let every reader consider this in due time. Their chains are called everlasting, because it is impossible they should ever break loose from them, or make an escape; they are held fast and sure under them. The decree, the justice, the wrath of God, are the very chains under which fallen angels are held so fast. Hear and fear, O sinful mortals of mankind!

_ _ 3. The apostle here calls to our remembrance the destruction of Sodom and Gomorrah, Jude 1:7. Even as, etc. It is in allusion to the destruction of Pentapolis, or the five cities, that the miseries of the damned are set forth by a lake that burneth with fire and brimstone; they were guilty of abominable wickedness, not to be named or thought of but with the utmost abhorrence and detestation; their ruin is a particular warning to all people to take heed of, and fly fRom. fleshly lusts that war against the soul, 1 Peter 2:11. “These lusts consumed the Sodomites with fire from heaven, and they are now suffering the vengeance of eternal fire; therefore take heed, imitate not their sins, lest the same plagues overtake you as did them. God is the same holy, just, pure Being now as then; and can the beastly pleasures of a moment make amends for your suffering the vengeance of eternal fire? Stand in awe, therefore, and sin not,Psalms 4:4.

John Wesley's Explanatory Notes

Jude 1:3

When I gave all diligence to write to you of the common salvation — Designed for all, and enjoyed by all believers. Here the design of the epistle is expressed; the end of which exactly answers the beginning. It was needful to exhort you to contend earnestly — Yet humbly, meekly, and lovingly; otherwise your contention will only hurt your cause, if not destroy your soul. For the faith — All the fundamental truths. Once delivered — By God, to remain unvaried for ever.

Geneva Bible Translation Notes

Jude 1:3

(1) Beloved, when I gave all diligence to write unto you of the (d) common salvation, it was needful for me to write unto you, and exhort [you] that ye should (e) earnestly contend for the faith which was (f) once delivered unto the saints.

(1) The goal of this epistle, is to affirm the godly as opposed to certain wicked men both in true doctrine and good conduct.

(d) Of those things that pertain to the salvation of all of us.

(e) That you should defend the faith with all the strength you can muster, both by true doctrine and good example of life.

(f) Which was once given, that it may never be changed.

Cross-Reference Topical ResearchStrong's Concordance
when:

Romans 15:15-16 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, ... That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
Galatians 6:11 Ye see how large a letter I have written unto you with mine own hand.
Hebrews 13:22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
1 Peter 5:12 By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.
2 Peter 1:12-15 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know [them], and be established in the present truth. ... Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.
2 Peter 3:1 This second epistle, beloved, I now write unto you; in [both] which I stir up your pure minds by way of remembrance:

common:

Isaiah 45:17 [But] Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.
Isaiah 45:22 Look unto me, and be ye saved, all the ends of the earth: for I [am] God, and [there is] none else.
Acts 4:12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
Acts 13:46-47 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. ... For so hath the Lord commanded us, [saying], I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
Acts 28:28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and [that] they will hear it.
Galatians 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
Titus 1:4 To Titus, [mine] own son after the common faith: Grace, mercy, [and] peace, from God the Father and the Lord Jesus Christ our Saviour.
2 Peter 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:

that ye:

Nehemiah 13:25 And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, [saying], Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves.
Jeremiah 9:3 And they bend their tongues [like] their bow [for] lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD.
Acts 6:8-10 And Stephen, full of faith and power, did great wonders and miracles among the people. ... And they were not able to resist the wisdom and the spirit by which he spake.
Acts 9:22 But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.
Acts 17:3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.
Acts 18:4-6 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. ... And when they opposed themselves, and blasphemed, he shook [his] raiment, and said unto them, Your blood [be] upon your own heads; I [am] clean: from henceforth I will go unto the Gentiles.
Acts 18:28 For he mightily convinced the Jews, [and that] publickly, shewing by the scriptures that Jesus was Christ.
Philippians 1:27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
1 Thessalonians 2:2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.
1 Timothy 1:18 This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare;
1 Timothy 6:12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
2 Timothy 1:13 Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.
2 Timothy 4:7-8 I have fought a good fight, I have finished [my] course, I have kept the faith: ... Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.
Revelation 2:10 Fear none of those things which thou shalt suffer: behold, the devil shall cast [some] of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.
Revelation 12:11 And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

which:

Deuteronomy 9:10 And the LORD delivered unto me two tables of stone written with the finger of God; and on them [was written] according to all the words, which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly.
Deuteronomy 21:9 So shalt thou put away the [guilt of] innocent blood from among you, when thou shalt do [that which is] right in the sight of the LORD.
Acts 20:27 For I have not shunned to declare unto you all the counsel of God.
1 Corinthians 15:3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
Galatians 2:5 To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.
2 Peter 3:2 That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:

the saints:

Ephesians 1:1 Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:
Philippians 1:1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
Colossians 1:2 To the saints and faithful brethren in Christ which are at Colosse: Grace [be] unto you, and peace, from God our Father and the Lord Jesus Christ.
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Dt 9:10; 21:9. Ne 13:25. Is 45:17, 22. Jr 9:3. Ac 4:12; 6:8; 9:22; 13:46; 17:3; 18:4, 28; 20:27; 28:28. Ro 15:15. 1Co 15:3. Ga 2:5; 3:28; 6:11. Ep 1:1. Php 1:1, 27. Col 1:2. 1Th 2:2. 1Ti 1:18; 6:12. 2Ti 1:13; 4:7. Tit 1:4. He 13:22. 1P 5:12. 2P 1:1, 12; 3:1, 2. Rv 2:10; 12:11.

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Who has Eloah common salvation? Who can contend earnestly for his faith which was once delivered unto Immanuel followers.
Moja.There is only one Elohim , an he has only one true and gospel. not two trues and two gospel. .2thess.1;7-8,2cor.15;1-4
a.Psa. 119;140, Phil.1;7;17, 1pet.4;10-11.Prov.30;1-4
b.Set apart believer= kristianay, Is Ruach O A Desh
identity of followers of Immanuel gospel.2cor.4;4.
Are there two gospel? yes.
Elohim gospel john 1;17,17;17, and Shatan gospel jn,8;44-45,1tim.4;1-4.
Who represent Shatan gospel /doctrines.John 8;44;45,Rev. 12;1-12
a.Congregation of dead,Prov.21;16,Roman catholic
b.Synagogue of demon,Rev.2;9,3;9,all protestant.
c.Doctrines of Demons, 1tim.4;1-4 church of christ.
Askari kuwa keweli neno mtu.
- NegOs A-Sir (1/31/2013 1:28:35 PM)
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