I. THE LEAST HOPELESS CLASS - THE UNSTABLE AND DISPUTATIOUS. "And on some have mercy, who contend with you." We are to be compassionate towards errorists of this class.

1. Compassion becomes a Christian; for he ought to have the very bowels of Christ himself.

2. It is not to be denied to errorists of a certain class. They are entangled with doubts. Their very disputations imply that they are restless in mind. We are to restore the fallen in a spirit of meekness. "We live not among the perfect, but such as are subject to many slips." We have frequent need ourselves of God's pity and help.

3. Wisdom is needed in dealing with the fallen. Some will be won by love who will be repelled by severity. The persons in this first class may have fallen through infirmity, ignorance, or blinded zeal.

II. ANOTHER CLASS TO BE TREATED WITH A HOLY SEVERITY, "And some save, snatching them out of the fire."

1. This class is obdurate, presumptuous, and without shame. They have not known the bitterness of sin, and they are in great hazard.

2. The saints can, in a sense, save transgressors. "How knowest thou, O man, whether thou shalt save thy wife?" (1 Corinthians 7:16); "Thou shalt both save thyself, and them that hear thee" (1 Timothy 4:16; see also James 5:20). Believers can rebuke sinners, plead with them, pray for them, and win them back to the gospel.

3. A holy severity is often needed in dealing with transgressors. "Knowing the terrors of the Lord, we persuade men" (2 Corinthians 5:10). Sinners must be plucked violently from the fire. Our severity ought to have a saving motive: "Severity to sin being mercy to the soul;" "and a godly heart," as Jenkyn says, "would not have one threat the less in the Bible."

4. The wicked are fearless in sin, and regardless of its dread consequences. Yet

(1) those who are in the fire may be plucked out.

(2) The merriment of a sinner is madness. The fire of judgment is burning under his feet, and he knows it not.

III. THE MOST HOPELESS AND CORRUPT CLASS. Those to be saved by appeals to their fear. "And on some have mercy with fear; hating even the garment spotted by the flesh."

1. Such sinners need to be confronted with the terrors of the Law. A holy rigour is needful for corrupt and proud transgressors. None but fools hate reproof.

2. The saints ought, in dealing with them, to watch lest they should receive contamination.

(1) Sinners are very defiling in all the accessories of their life.

(2) Even the saints run risks of defilement.

(3) They must seek to avoid even the appearance of evil. They should pray to be "kept from the evil." They must seek to purge themselves from the vessels of dishonour (2 Timothy 2:21). - T.C.

By this text we are reminded that there are points of resemblance between sin and fire. The writer has before his mind, not a harmless fire, in range or furnace, for utility and comfort, but a dangerous, spreading conflagration, which demands immediate attention, and which makes the energy implied in the text both seemly and appropriate.

I. SIN IS LIKE FIRE, BECAUSE IT IS MYSTERIOUS. What is fire? Of what are its consuming properties composed? What weight, shape, or size is it? No man can answer these questions. Yet, with all the mystery, we have such palpable evidence that there is such a thing as fire that no sane man would dare to deny it. So sin is a mystery. How came it into existence in a world made and governed by a Being of almighty power and love? Yet no man, properly under the sway of reason, can allow the mystery to cause him to ignore or deny the fact of sin. We have seen the destructive work it has wrought in society, and alas! what is worse than all, every man has felt its scorching in his own heart.

II. SIN IS LIKE FIRE, BECAUSE IT EXISTS IN A TWOFOLD STATE — LATENT AND ACTIVE. Fire, in its active state, renders our homes habitable in winter, illuminates our cities by night, flames out in the sweeping conflagration, drives our factories and railways, flashes into the lightning, and thunders in the earthquake. Fire, in its latent state, exists in every material object about us. So sin exists in an active and latent state. In its active state it flames out in Sabbath desecration, profanity, and reckless living. It blazes up before the public in the destruction of individual character; it flashes out in deeply laid schemes of political corruption and in gigantic plans of commercial dishonesty. Sin, in its latent state, is strikingly symbolised by latent fire. It slumbers in the heart of universal humanity; it exists in "every man that comes into the world." The virtue of some people is nothing more than vice sleeping; all it wants is contact with some tempting circumstance to awake it into vigour. As savages light their fire by rubbing pieces of wood together, so men stir up the latent fire of depravity by mutual contact. There is sufficient latent fire around us to burn up the globe; and there is sufficient latent sin in human nature to turn this world into a hell. Latent sin in the heart of a child is somewhat like latent fire in nature. At first it does no particular damage, and scarcely indicates its presence. Through the friction of temper, the whispers of self-love, and the gusts of provocation, however, it soon begins its destructive work, though the seriousness of its doings may not be even suspected. Thus it is that sin begins its withering, debilitating business in the human heart. Like latent fire in a forest, it soon begins to destroy the roots and fibres of the moral nature. There are persons all about us, the very fibres and roots of whose character are all charred and wasted by this latent fire of sin, and they are ready to topple over into disgrace and ruin as soon as a gale of temptation comes in the right direction.

III. SIN IS LIKE FIRE, BECAUSE OF ITS POWER TO ATTRACT. How a child loves to toy with fire! how oblivious to the possible consequences! What multitudes are attracted by a conflagration; what haste they make, and what dangers they run! So there is a marvellous power in sin to lure and fascinate, especially to the young to decoy them from the path of innocence and purity into the fiery pathways of sin and death.

IV. SIN IS LIKE FIRE, BECAUSE IT IS REMORSELESSLY INDIFFERENT AS TO WHAT IT DESTROYS. The most splendid mansions, the most costly furniture, the most valuable paintings, the rarest gems of art, all, all are consumed as ruthlessly as the meagre contents of the beggar's hovel. So with sin. The man of broadest nature and noblest parts is the most tempting mark for Satan. No conflagration is so disastrous and dreadful as the burning down of a man. I have seen the poor wretch weep and groan under the periodical consciousness of the awful destiny before him. I have watched the progress of the fire, and seen self-control give way, and self-respect give way, and regard for the good opinion of others give way, and love of wife and children give way, and hope, the longest and strongest rafter in the structure, give way, and the whole man collapse — a heap of ghastly, smouldering ruins; a disgrace to his family, and a curse to the community where he lived.

V. SIN IS LIKE FIRE, BECAUSE IT TURNS EVERYTHING INTO ITS OWN ESSENCE. Not only will fire turn ordinary fuel into fire, but also princely mansions; the most precious gems and diamonds, when brought in contact with fire, are at once transformed into its own nature. There is hardly any object in nature, even the hardest granite, that fire cannot turn into fire. So it is with sin. Its uniform tendency is to make everything like itself over which it gains control — that is, a curse. When Archimedes, in order to wreak vengeance upon the Romans, brought down the genial rays of the sun by his magic glass and burned up their ships, he only dramatised the universal fact that sin ever strives to turn the greatest blessings of God into the greatest curse.

VI. SIN IS LIKE FIRE, BECAUSE IT CAN BE RESISTED AND PUT OUT, AND MUST BE, OR IT WILL DESTROY EVERYTHING WITHIN ITS REACH. You cannot set fire to the forest and accomplish the desire of burning down just one acre. So no man can kindle the fire of sin in the forest of his appetites and passions and forecast correctly the extent of the burning. Sin is like fire, then, because it must be resisted and put out, or it will destroy everything combustible within its reach. Fire, properly resisted, can be put out. So, thank God, the fire of sin can be put out, and God has His firemen to do it.

(T. Kelly.)

A poor, guilty, secure sinner is like a drunken man that is fallen into the fire.

1. In point of security. He is ready to be burned, but he feeleth it not.

2. In point of danger. Sinners are compared to a "brand in the burning" (Zechariah 3:2; Amos 4:11). They are in the suburbs of hell, the fire is already kindled.

3. In point of impotency and inability to help themselves. Minister! art thou sensible of the danger of souls? Christian! art thou sensible of the danger of thy carnal neighbours?

(T. Manton.)

There was a medical student at Edinburgh who was half through his course of four years, and he worked very hard and had lived an entirely selfish life. One day he said, "Here are four of the best years of my life, and I have never done a hand's turn to make better or to help any other fellow." He then found another medical student who had come from the same part of the country as himself. He had gone to the bad. His people had given him up. He was drinking himself to death. For months he had not read a book. This first man had not seen him for months, but he went out to hunt him up. He found the man still drunk, and said to him, "These are poor lodgings for you. I want to take you to my rooms." The other man said, "I am in debt." "Well, I will pay your bill," replied number one. They gathered up the luggage and number one led the way to his room. Next morning number one said, "Look here, I have a little contract. We will mess here together for the next few months. I have written out here four articles, which we will both sign. The first is, neither of us to go out alone. The second is, if either of us have to go out alone, twenty minutes to be allowed to go to the Commons and back, overtime to be accounted for. The third, one hour to be set aside every night for pleasure, anything but study; and the fourth, that bygones shall be bygones." Things went well for a month. One night number two threw down his Anatomy and said, "I cannot stand this any longer. I want to have a 'bust.'" "Very well," replied the other, "'bust' here. What do you want?" "I want some drink." Number one got some drink, and number two had his "bust" there, and was thus tided over the hour. That hour comes to every man who is trying to reform. He must treat himself like a convalescent. If there is a man who is beginning to live a better life, let him remember for the next three months that he is a convalescent. He must not go into a draught or he will take cold. He must not read the books he read last week. Number two wanted another "bust," and he got it, but he did not leave the room. And so the months passed. One night number two said to number one, "I notice you reading a book. I see you read the Bible, and you never talk to me about religion." Talk about religion! What was the use of talking religion when the man was living the life of Christ before him? and living is the one thing that is of value in religion. Number one said, "If you choose we will read together." He read a couple of verses, but number two stopped him and said, "That is enough now." Number one passed out after the two years. He did not have a brilliant record; he was only a fairly commonplace man. Number two, on the other hand, who had been picked up out of the gutter, passed out with special honour. The last I heard of them, number one was filling an appointment in London, and number two was known as the "Christian Doctor." Do you think that when number one looks back upon his college course he will not see standing above it all the face of that one man whom he saved?

(Prof. H. Drummond.)

A man who has been shipwrecked with a thousand others happens to get upon the shore, and the others are all down in the surf. He goes up into a fisherman's cabin and sits down to warm himself. This fisherman says, "Oh, this won't do. Come out and help me to get these others out of the surf." "Oh, no!" says the man; "it's my business now to warm myself." "But," says the fisherman, "these men are dying; are you not going to give them help?" "Oh, no! I've got ashore myself, and I must warm myself!" That is what people are doing in the Church to-day.

(T. De Witt Talmage.)

Some of his methods of catching men and bringing them to decision were highly amusing. While he was conducting revival services at Newark, a youth put his head inside the door to hear what was going on. This lad had a shock of curly hair that arrested Mr. Marsden's attention. Presently he walked down the aisle to the door, and spoke kindly to the lad, and invited him to come in. As he seemed timid and inclined to run away, the preacher laid hold of A handful of curls and held him fast. Then he told him how the Lord Jesus Christ wanted to make a man of him, and the devil wanted to make a fool of him; and urged him to come and seek for mercy. He pleaded with the lad, and gently pulled his curls, till the lad followed his hair and marched up the aisle to the communion rail. The preacher held him by the hair till he had safely deposited him among the penitents. The youth was converted, and became a minister in one of the sister churches, and often tells his friends that "Isaac Marsden brought him to Christ by the hair of his head."

(John Taylor's "Reminiscences of Isaac Marsden.")

But what we need most is a keener appreciation of our relationship to the souls of those with whom we have to do — a profounder interest in their spiritual well-being — a stronger anxiety that men may be saved. It is written of the sainted Alleine, author of the "Alarm to the Unconverted," that "he was infinitely and insatiably greedy of the conversion of souls." Bunyan said, "I could not be satisfied unless some fruits did appear in my work." Brainerd, on more than one occasion, said, "I care not where or how I live, or what hardships I go through, so that I can but gain souls to Christ." Doddridge, writing to a friend, said, "I long for the conversion of souls more sensibly than anything besides." Matthew Henry wrote, "I would think it a greater happiness to gain one soul to Christ than mountains of silver and gold to myself." The sainted Fletcher said to Samuel Bradburn, when as a young man he called to see him as the Vicar of Madeley, "If you should live to preach the gospel forty years, and be the instrument of saving only one soul, it will be worth all your labours." Whitfield seldom preached without weeping under the solemn impression of the value of souls. He said one day in his sermon, "How can I help weeping when you will not weep for yourselves, though your immortal souls are on the verge of destruction!" Dr. Lyman Beecher, when dying, said to a minister standing by his couch, "The greatest of all things is not theology; it is not controversy; it is to save souls."

(J. H. Hitchen.)

On one occasion Charles Simeon was summoned to the dying bed of a brother. Entering the room, his relative extended his hand to him, and with deep emotion said, "I am dying; and you never warned me of the state I was in, and of the danger to which I was exposed by neglecting the salvation of my soul!" "Nay, my brother," replied Mr. Simeon, "I took every reasonable opportunity of bringing the subject of religion before your mind, and frequently alluded to it in my letters." "Yes," exclaimed the dying man, "you did; but that was not enough. You never came to me, closed the door, and took me by the collar of my coat, and told me that I was unconverted, and that if I died in that state I should be lost. And now I am dying; and but for God's grace I might have been for ever undone!" It is said that this affecting scene made an ineffaceable impression on Mr. Simeon's mind.

The traveller who crosses the Alps by the St.Bernard, Simplon, or Splugon Pass, finds situated near the summit a friendly hospice. Knocking timidly at the door, it is promptly opened by a good-natured monk, who bids him welcome; warming his half-frozen limbs before the blazing fire, and chatting merrily with half a dozen priests, he thinks what easy lives these men lead. Suddenly the clouds gather, the wind howls, the blinding snowflakes fall; and starting up, calling their faithful dogs around them, these bravo fellows go forth in the teeth of the tempest. Why and where are they going? To seek and succour belated travellers who may be out in the storm. Why not wait till they come and knock at the door as I did? Wait, man! Why, they would have to wait till doomsday. God help any poor creatures out on such a night! They must have lost their way. Half buried beneath the snow, they are beginning to sleep the sleep that knows no waking. So if the masses are to be aroused, the perishing rescued, we must do more than merely sit week by week in our comfortably cushioned, brilliantly lit, and cosily warmed sanctuaries. We must do more than merely stand at the church doors, waiting to welcome those who, with timid faith and dawning love, desire to be admitted to our fellowship. There are many who will never knock at the door; they are too far gone for that. They are sleeping, dying; they need to be shaken and roused. And men are wanted who will trudge forth over snow and ice; who, like the Master, will go out "to seek and to save that which was lost."

(E. G. Gange.)

Personal holiness, the concern for which called forth this admonition, is uniformly the object of Christian doctrine and Christian precept. To profess faith in Christianity is to choose a life of purity; for in our professing it we are said, according to a strong figure, "to put on Christ Jesus."

I. BE WARNED AGAINST THE INFLUENCE OF EVERY DEGREE OF FAMILIARITY WITH WHAT IS SINFUL. To come so frequently in the way of sin as to see men engaged day after day, and thus to grow familiar with the view of what is criminal, may indeed easily be calculated in the amount of its evil influence. The perception of the odiousness of iniquity is thereby weakened — the sensibility of conscience is diminished — partial attention, indifference, and callousness to vice often follow in quick succession.

II. For the same important end it is suggested that these words of the apostle may warn you, not only against the vices of the world themselves, BUT LIKEWISE AGAINST WHATEVER IS ALLIED TO THEM. It is, you will observe, not the disease merely, but even the "garment" infected with it, which you are to turn from. That is, everything that may prove an incitement, or an accessory, or by remote and indirect ways an introduction to sin, is to be shunned for the very reasons which urge you to flee from the sin itself. The doing so is cutting off the possibility, by removing the occasions, of guilt. It is as a person extinguishing the little spark which his taper has thrown off among the combustible materials of his dwelling. It is as a person closing up every chink and aperture in his embankment against the stream. It is as a person not suffering himself to touch even a shred of raiment which has lain in the vicinity of the plague. The wisdom which these illustrations recommend does reflect, it must be owned, somewhat hardly upon many of the indulgences in common life. These indulgences are allowed and entered into, because you cannot prove that there is anything decidedly sinful in them. There is an amusement which no law, either human or Divine, can be brought to condemn. And if there be nothing criminal in it, am I not free, every one asks, to partake of it? But the person who, following the principles of Christianity, is sincerely desirous of advancing his moral improvement will deem it necessary to ascertain first what is its tendency, whither it leads, what shall be its effects on his peculiar condition or temperament. Is it the forerunner, or the means, or the attendant of aught that is wrong? To say absolutely that we are to enter into no situation where we may dread the exercise of any evil influence upon the principles and habits of the religious character would certainly be prescribing what cannot be practised. We should have, as the apostle expresses himself, "to go out of the world." But still is it not true that there is frequently an uncalled-for, a premature, a rash, and hence a hazardous, intercourse with the world? Are not situations entered upon without due forethought? Are not objects pursued after with avidity, the utility or hurtfulness of which has never been seriously considered? Where the wonder, then, that the garment which no care is exerted to retain pure should, in the very centre of pollution, become spotted?

III. To the duty of shunning evil there is another which it is incumbent on us to add, the strong language of the text intimating THAT INIQUITY IS TO BE THE OBJECT OF OUR EXPRESSED AVERSION. We are to hate it, and to show that we do so. Hence, if ever there is made in our hearing the attack against our blessed religion, whether through the grave objections of philosophy or the sarcasms of profane wit — if ever those immoral maxims which, for the easier diffusion, are coloured over with the fallacious names of liberality are inculcated in our presence — if ever the character and ordinances of our God and Saviour are lightly spoken of, or those works which His Spirit is sent to destroy are approved and defended before us, let us feel how urgent is the call to make that "confession before men," which is to be followed with the acknowledgment of our fidelity "before the Father and His holy angels." In these circumstances, however, we cannot make that confession without showing "hatred" to what opposes the high subject of our confession. And "hatred," when turned against sin and all the appearances of sin, is the only lawful form under which that passion may be cherished. Nothing is so worthy of our hatred. Ought sin ever to be seen by us, then, without moving aversion and stirring up a holy resentment within us?

IV. But here let us be admonished, while we cherish and on every fit occasion express the feeling of zeal against iniquity, TO MAKE IT EVER APPEAR THAT OUR "HATRED" IS ALL THE WHILE TO THE SIN, AND NOT TO THE SINNER. Him we compassionate; and we are not to leave him in doubt that he is the object of our sympathy. And let us remember that there is no hope of giving efficacy to our remonstrances against sin, nor of recommending the good cause for the support of which we offer ourselves, nor of honouring the name of Jesus by our testimony to His gospel, as long as we render it hard to separate our zeal for religion from the appearance of a proud struggle for our own superiority. Pride, contempt, and overbearing haughtiness make the sinner feel that you are hostile to his person. He is stirred up, as it were, to the defence of his own interests. Charity is the subduing part of religious zeal. I repeat it therefore, Let there be hatred at the very garment spotted by sin. But show that you have none to the unhappy person who wears it.

(W. Muir, D. D.)

In these words the apostle speaks figuratively. He wishes to exhort to abstinence from all and every kind of sin. And to make his exhortation the more easily remembered and the more deeply impressed, he clothes it in metaphor. The religion which preceded Christianity was the Jewish, established amongst a peculiar people for certain wise and intelligible reasons. In this dispensation God taught His people more by signs than words, by ceremonies than by precepts Time will not permit to speak of all the figurative instruction of the Jewish religion. But, in connection with our text, I may speak of the figurative distinctions of clean and unclean. Under this dispensation, then, there were many things considered unclean. Certain animals — as, for instance, swine — came within this evil distinction; and persons with certain diseases, such as leprosy or an issue of blood, were prohibited all intercourse with their fellows during the time the disease lay upon them; and a corpse was considered unclean; and those who might happen to touch it, or to come in contact with persons already unclean through disease or other causes, were themselves for a season unclean. Now, this calling of some things clean and unclean was designed to notify unequivocally the broad immutable distinction between sin and holiness, their utter, unending contrariety. But our text has a more especial reference to the uncleanness of leprosy. Leprosy in the East was a very loathsome disease, and fitly symbolises sin. And such was the virulence of his malady that none might approach or touch him; for there was uncleanness, not only in his personal touch, but in his garments. The garments became "spotted by the flesh"; they partook of the infection, and brought beneath a ban the unfortunate who might touch them. There appears to have been also an independent plague, peculiarly affecting raiment. Now God commanded His priests to destroy those leprous garments (Leviticus 13:47-52). Do we, then, arrive at an understanding of the apostle's figure? Does it not suggest a Christian precept of a like significance, but written in plain, unfigurative language? To hate "the garment spotted by the flesh" is to keep sin at the farthest distance; to avoid those things into which it can by subtilty infuse its fatal poison; things which, though lawful and innocent, may prove by remote possibility the occasion of falling to ourselves and to others. It is to keep far within the border-line which separates holiness from sin; not to venture out among the outposts, lest there be a sudden surprise, but to remain entrenched within the citadel, within which is safety.

(R. L. Joyce, B. A.)

Over the beauty of the plum and the apricot there grows a bloom and beauty more exquisite than the fruit itself — a soft, delicate flush that overspreads its blushing cheek. Now, if you strike your hand over that, and it is once gone, it is gone for ever, for it never grows but once. The flower that hangs in the morning impearled with dew — arrayed as no queenly woman ever was arrayed in jewels — once shake it so that the beads roll off, and you may sprinkle water over it as you please, yet it can never be made again what it was when the dew fell silently upon it from heaven. On a frosty morning you may see the panes of glass covered with landscapes — mountains, lakes, and trees blended in a beautiful, fantastic picture. Now lay your hand upon the glass, and by the scratch of your finger or by the warmth of your palm all the delicate tracery will be obliterated. So there is in youth a beauty and purity of character which, when once touched and defiled, can never be restored. Such is the consequence of crime. Its effects cannot be eradicated; it can only be forgiven.

Adam, Balaam, Cain, Core, Enoch, James, Judas, Jude, Korah, MichaelEgypt, Ephesus, Gomorrah, SodomBrands, Clothing, Coat, Corrupted, Fear, Fire, Flames, Flesh, Garment, Hate, Hating, Mercy, Mingled, Mixed, Pity, Plucked, Polluted, Pulling, Salvation, Save, Sin, Snatching, Spotted, Stained, Trace, Try, Unclean1. He exhorts them to be constant in the profession of the faith.
4. false teachers crept in to seduce them, for whose evil doctrine a horrible punishment is prepared;
20. whereas the godly may persevere, grow in grace, and keep the faith.

Jude 1:23

     5484   punishment, by God
     6118   blemish
     6130   corruption
     6690   mercy, response to God's
     8424   evangelism
     8426   evangelism, motivation

Jude 1:3-23

     6169   godlessness

Jude 1:22-23

     8306   mercifulness

The Holy Spirit and the one Church
Our text suggests to us three things: first, an inquiry--Have we the Spirit? secondly, a caution--if we have not the spirit we are sensual; thirdly, a suspicion--there are many persons that separate themselves. Our suspicion concerning them is, that notwithstanding their extra-superfine profession, they are sensual, not having the Spirit; for our text says, "These be they who separate themselves, sensual, having not the Spirit." I. First, then, our text suggests AN INQUIRY--Have we the Spirit? This …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Persevering Grace. Jude 1:24,25.
Persevering grace. Jude 1:24,25. To God the only wise, Our Savior and our King, Let all the saints below the skies Their humble praises bring. 'Tis his almighty love, His counsel, and' his care, Preserves us safe from sin and death, And every hurtful snare. He will present our souls, Unblemished and complete, Before the glory of his face, With joys divinely great. Then all the chosen seed Shall meet around the throne, Shall bless the conduct of his grace, And make his wonders known. To our Redeemer, …
Isaac Watts—The Psalms and Hymns of Isaac Watts

The Manifestation of the Church with Christ.
The last time the world saw the Lord Jesus He was alone--all alone in death. But when He returns to this earth He will not be alone. His saints will accompany Him. He is the "Firstborn among many brethren" (Rom. 8:29), and when He appears again they will be with Him. "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again, bringing His sheaves with Him" (Ps. 126:6). Yes, that blessed One who humbled Himself to become the Sower shall return with "His sheaves"--"Behold, …
Arthur W. Pink—The Redeemer's Return

The Twofold Bearing of this Fact.
We come now to a point concerning which it behooves believers, particularly young believers and beginners in the study of prophecy, to be quite clear upon. Like the other two great Facts which we have reviewed--the First Advent of our Lord to this earth and His going away, and the presence now of the Holy Spirit upon this earth--this third great fact of the Redeemer's Return also has a double bearing, a bearing upon the Church and a bearing upon the world. The Second Coming of Christ will occur in …
Arthur W. Pink—The Redeemer's Return

The Redeemer's Return is Necessitated by the Present Exaltation of Satan.
One of the greatest mysteries in all God's creation is the Devil. For any reliable information concerning him we are shut up to the Holy Scriptures. It is in God's Word alone that we can learn anything about his origin, his personality, his fall, his sphere of operations, and his approaching doom. One thing which is there taught us about the great Adversary of God and man, and which observation and experience fully confirms, is, that he is a being possessing mighty power. It would appear, from a …
Arthur W. Pink—The Redeemer's Return

Salvation.
Salvation is the song that was to be sung by the redeemed in that day. "Behold now is the day." Our salvation has come. "Glory to God in the highest, and on earth, peace, good will toward men." Salvation means deliverance. A prophecy concerning the Christ--our salvation--says: "He hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound." Isa. 61:1. Christ our Savior came to deliver us from the prison-house of sin. In the …
Charles Ebert Orr—The Gospel Day

Saved by Grace;
OR, A DISCOURSE OF THE GRACE OF GOD: SHOWING-- I. WHAT IT IS TO BE SAVED. II. WHAT IT IS TO BE SAVED BY GRACE. III. WHO THEY AEE THAT ABE SAVED BY GRACE. IV. HOW IT APPEARS THAT THEY ARE SAVED BY GRACE. V. WHAT SHOULD BE THE REASON THAT GOD SHOULD CHOOSE TO SAVE SINNERS BY GRACE RATHER THAN BY ANY OTHER MEANS. ADVERTISEMENT BY THE EDITOR. THIS admirable Treatise upon the most important of all subjects, that of the soul's salvation, was first published in a pocket volume, in the year 1675. This has …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Character of Its Teachings Evidences the Divine Authorship of the Bible
Take its teachings about God Himself. What does the Bible teach us about God? It declares that He is Eternal: "Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou are God" (Ps. 90:2). It reveals the fact that He is Infinite: "But will God indeed dwell on the earth? Behold, the heaven and heaven of heavens cannot contain Thee" (I Kings 8:27). Vast as we know the universe to be, it has its bounds; but we must go beyond …
Arthur W. Pink—The Divine Inspiration of the Bible

Jude 1:23 NIV
Jude 1:23 NLT
Jude 1:23 ESV
Jude 1:23 NASB
Jude 1:23 KJV

Jude 1:23 Bible Apps
Jude 1:23 Parallel
Jude 1:23 Biblia Paralela
Jude 1:23 Chinese Bible
Jude 1:23 French Bible
Jude 1:23 German Bible

Jude 1:23 Commentaries

Bible Hub