Paul’s Meaning of “Thanksgiving”

Paul has much to say about thanksgiving in his New Testament writings. Indeed, all but two of his inspired epistles contribute to the topic. Paul references “thanks” about 45 times while under inspiration. The English words for “thanks” or “thanksgiving” translate several Greek words. The predominant word for thanksgiving appears 23 times as a verb^[3] and 12 times as a noun.^[4] Additionally, Paul occasionally uses χάρις to express thanks.^[5] In Pauline usage, thanksgiving is an expression of gratitude in response to past, present, or future actions of another person. Paul’s concept of thanksgiving is closely tied to blessing. Paul states that Christ gave thanks (εὐχαριστέω) for the bread, while Matthew and Mark say that he “blessed” (εὐλογέω) the bread.^[6] Paul uses “giving of thanks” and “bless” interchangeably in 1 Corinthians 14:16.

Pauline thanksgiving is always verbalized. An act of gratitude has not been committed until it is outwardly expressed to someone else. God is almost always the recipient of Pauline thanksgiving. It is interesting to note that God receives the praise even when men have done well. Paul emphasizes that men serve Him only with His help (Rom. 6:17). Therefore, it follows that He would receive thanks even when men are the actors of good deeds (Rom. 1:8). One notable exception is in Romans 16:4, where thanks is given to someone other than God. In this instance Paul thanks Prisca (also known as Pricilla) and Aquila for their ministry to both Paul and the gentile churches. Morris asserts that this passage is “the only place in the New Testament where the verb ‘to thank’ has a human object.”^[7] However, this one example is sufficient evidence that Paul showed gratitude in his communication not only with God but also with other believers. Since every other instance of Pauline thanksgiving is directed toward God, the remainder of this paper will focus on thanks as it is directed toward Him.

Paul’s Manner of Thanksgiving

Paul’s thanksgiving to God is made through prayer. While the modern reader may argue that this point could go without saying, Paul specifically states under inspiration that his thanks to God is made in prayer. In 1 Thessalonians 5:16-18, Paul states that it is God’s will for believers to rejoice, pray, and give thanks in everything. Since all three are universal, it is logically God’s will that believers give thanks in prayer with rejoicing. Thanksgiving is not just an emotion within Paul but also a communication between Paul and his Creator (1 Th. 1:2). This connection between thanksgiving and prayer is specifically drawn out in Philippians 4:6. Paul’s thanksgiving is not simply made to God in prayer but all of Paul’s prayer is made with thanksgiving!

Paul’s thanksgiving to God is made through Jesus Christ. He is the only mediator by which thanks can be directed to God (Rom. 1:8). Because of Christ’s work, we have victory over sin (1 Cor. 15:57) and access to thank the Father (Eph. 5:20). It is with Christ’s authority that we can communicate our thanks to God (Col. 3:17).

Paul’s thanksgiving to God is made joyfully. Rejoicing and thanksgiving are closely tied together in the abrupt statements of Philippians 4:4-6, where the believers are first told to rejoice (2x in v. 4) and then are commanded to give thanks (v. 6). Similarly, Paul states that it is both God’s will that believers “rejoice always” (1 Th. 5:16) and “in everything giving thanks” (v. 18). These two commands are combined as one when Paul exhorts the Colossian believers in “joyously giving thanks to the Father” (Col. 1:11-12). Clearly, Paul’s expression of outward thanksgiving starts from an inward joy (1 Th. 3:9).

Paul’s thanksgiving to God is overflow from inward joy to outward thanks. This overflow into thanksgiving occurs within those who are firmly grounded and edified in the Christian faith (Col. 2:6-7). However, once one is spiritually minded, even physical provision can cause an overflow of thanksgiving (2 Cor. 9:12). A spiritually minded believer produces abundant joy that results in overflowing thanksgiving.

Paul’s thanksgiving to God is sacrificial. In Ephesians 5:2 Paul commands believers to be like Christ in giving of themselves as a sacrifice. This command is contrasted with idolatry^[8] in verses 3-5. Paul’s solution to idolatry is given in verse 4 as “giving of thanks.” Thus, God expects us to give of ourselves sacrificially in part by giving thanks. Because thanksgiving is commanded, it is a Christian virtue that must be produced sacrificially despite the believer’s base feelings of ingratitude.

The Circumstance of Paul’s Thanksgiving

Paul gives a plethora of circumstances in which one is to give thanks. In fact, these circumstances are examples overshadowed by the general command to give thanks for everything.^[9] Furthermore, Paul “always” gives thanks.^[10]While such a broad view of thanksgiving is helpful to understand the big picture, specific examples of concrete events will help in understanding the all-encompassing nature of Pauline thanksgiving. For organization purposes, this work will divide Paul’s thanksgiving circumstances into past time that can be looked back on, present time that is experienced with thanks, and future time that is anticipated with thanks.

Past Time

God’s salvific plans for mankind are cause for thanksgiving. God’s selection of His own, occurring before the foundation of the world (Eph. 1:4), is cause for continual thanksgiving (2 Th. 2:13). Paul encourages the Thessalonians that they should give thanks for this past selection by God. Furthermore, Paul sets the example of giving thanks not only for one’s own election but also for the effects of salvation on others (Rom. 6:17). God’s past actions on our behalf are a potent motive of thanksgiving.

Paul also encourages thanksgiving for God’s past leading and for protection. Paul sets a personal example by giving thanks for God’s direction and enablement in vocation (1 Tim. 1:12). Furthermore, Paul gives thanks for physical protection in a dangerous and potentially life-threatening situation (Rom. 16:4).^[11] Twice, Paul thanks God for protection from non-sinful activities that would have harmed the furtherance of the gospel (1 Cor. 1:14; Rom. 14:6). The Christian is never far from thanksgiving when he remembers God’s election and provision.

Present Time

There are a plethora of commands and examples of thanksgiving pertaining to present time. These thanksgiving commands are for both secular and sacred events.

Pauline thanksgiving for secular events. Both mundane and life-changing events in the believer’s life should generate thanks to God. Paul anticipates that believers will give thanks for God’s provision of basic necessities.^[12]Interestingly, Paul uses the mundane task of eating to remind believers to give thanks on multiple occasions.^[13] In each instance, there is a decision whether or not to eat something. When the decision is made to partake, Paul encourages the consumer to give thanks. This is in keeping with Christ’s example to give thanks before eating (1 Cor. 11:23-24). By sheer quantity, mundane things of life are the most plentiful motive of thanksgiving.

Even through hardship Paul exemplifies thanksgiving and exhorts believers to give thanks to God.^[14] While there is debate on what aspects of hardship are thankworthy,^[15] there is no doubt that thanks is to be made during hardship. To put it simply, when bad times come, believers are to give thanks for what God has given even as they make requests for that which is lacking.

With regard to life-changing and special events, Paul likewise encourages believers to give thanks. Marriage is a wonderful life event to be entered with thanksgiving (1 Tim. 4:3). Similarly, thanks is to be offered when celebrating special events throughout life.^[16] Whether mundane or special, good or bad, the secular events of the believer are to be a source of thanksgiving to God.

Pauline thanksgiving for spiritual events. Thanksgiving in one’s personal spiritual life is frequently exhorted. As was mentioned earlier, Paul encourages thanks when praying (Phil 4:6; Col. 4:2; 2 Tim. 1:3). Thanksgiving should also be given when one faithfully remembers to pray for other believers (2 Th. 1:3; Phil. 1:3-4)! Believers must also be thankful for victory over sin (1 Cor. 15:57). While this victory is ultimately in the future, Morris notes that “there is also the implication that we participate in that victory now, and that we participate in it daily.”^[17] Even though Paul displeases God by committing fleshly (sinful) deeds, he is thankful for spiritual victories when they come (Rom. 7:25).

Paul is also thankful for social spiritual events. In almost every inspired letter, Paul begins with thankfulness for some aspect of virtue possessed by the original recipient.^[18] The heresy of Galatians gave no cause for thanksgiving^[19]and Paul expresses appreciation for Titus in other ways. DeYoung summarizes that Paul gives introductory thanks appropriately for their faith (Romans, Ephesians, Colossians, 1 and 2 Thessalonians, Philemon), love (Ephesians, Colossians, 1 and 2 Thessalonians, Philemon), steadfastness (1 and 2 Thessalonians), spiritual gifts (1 Corinthians), partnership (Philippians), and mutual affection (2 Timothy).^[20] Paul gives thanks for several other group practices throughout his letters. He encourages the Colossian believers to be thankful in conjunction with being at peace and unified with other believers (Col. 3:15). He also encourages that the proper response to God’s grace spreading to new people is an abundance of thanksgiving (2 Cor. 4:15). Indeed, the increased number of redeemed leads to an increase of thanksgiving from each of the redeemed!

In 1 Corinthians 14 the concept of thanksgiving comes up several times in conjunction with speaking in tongues. Paul thanks God that he speaks in tongues more than those in the Corinthian church (v. 18). Nevertheless, he encourages the Corinthian believers to refrain from an activity (speaking in tongues) that would prohibit others from understanding or participating in giving thanks. 1 Cor. 14:17 demonstrates that there is less latitude in manner of public thanksgiving in comparison to private thanksgiving. However, there must not be less frequency of thanksgiving; rather, thanks should increase with a hearty amen!

Future Time

Just as Paul looks back at God’s redemptive work for cause of thanksgiving, he also looks forward to a future time when God’s redemptive purposes will be complete. While current victories over sin are mostly minor and involve setbacks (Rom. 7:25), there is coming a future time when our victory in Christ will be total (1 Cor. 15:57). It is at this point, either at death (1 Cor. 15:57) or Christ’s return (Phil. 4:5)^[21], that God’s “good work” in the individual believer will be complete (Phil. 1:3-6). Paul also emphasizes that God’s saints will enjoy an inheritance (Col. 1:12-14)^[22] and a future glory (2 Th. 2:13). In each case, the anticipation of God’s future work is motivation for thankfulness to God.

The Trinity in Pauline Thanksgiving

All three members of the Trinity are involved in Pauline thanksgiving. However, just as Paul thanks God for the works of others, so Paul thanks the Father for the work of each member of the Trinity. Paul thanks God the Father for His own work. God elected His own before the world began (1 Th. 1:4; 2 Th. 2:13) and gave them an “unspeakable gift” (2 Cor. 9:15). God also works within men’s lives to free them from sin and make them “slaves of righteousness” (Rom. 6:17). It is by His word that He guides believers
(1 Th. 2:13) and He leads them in Christlikeness (2 Cor. 2:14). All this is made possible by the grace of God and is worthy of thanks (1 Cor. 1:4).

Paul also thanks God the Father for the work of Jesus Christ. The state of having “received Christ” changes several things in the believer’s life: one of these changes is overflowing gratitude (Col. 2:6-7). Those who have received Christ are also to give thanks because they are “enriched” in knowledge and manner of communication.^[23] Christ is also our ultimate example, as the believer’s goal is to “walk in a manner worthy of the Lord” (Col. 1:10-12). This lifestyle is comprised of four things, the last of which is “giving thanks” (v. 12). Christ Himself exhibited this thankfulness as an example when He gave thanks to God while on earth (1 Cor. 11:24). Additionally, the nearness of Christ is cause for prayerful thanksgiving.^[24] Paul gives thanks not only for what Christ has done but also that He has taught believers how to give thanks as we walk in His way.

Paul also thanks God the Father for the work of the Holy Spirit. Faith, love, and hope are frequent themes in the Pauline epistles^[25] and are thankworthy. Pao observes that all three^[26] are works specifically attributed to the Holy Spirit (Rom. 5:1-5).^[27] Clearly believers are to be thankful for the work of each member of the Trinity.

Benefits of Pauline Thanksgiving

While thanksgiving is primarily about showing gratitude, there are also beneficial results for the believer. Thanksgiving is a substitute for committing sin. When Paul instructs the Philippians not to be anxious, he also instructs them to pray with thanksgiving. Hansen proposes that “only by praying with thanksgiving in every situation is it possible to stop being anxious about anything. The continuous positive focus of praying with thanksgiving to God in everything breaks and replaces the habit of worry.”^[28] Thanksgiving is also a substitute for evil communication, immorality, and idolatry (Eph. 5:3-5). Not only does thanksgiving replace sin but it also promotes unity and love 
(Col. 3:15).^[29] Thanksgiving is not simply a result of Christlikeness but is also a means to Christlikeness.

[1]. Romans 1:18

[2]. Romans 1:21

[3]. Εὐχαριστέω appears in Rom. 1:8, 21; 14:6; 16:4; 1 Cor. 1:4, 14; 10:30; 11:24; 14:17–18; 2 Cor. 1:11; Eph. 1:16; 5:20; Phil. 1:3; Col. 1:3, 12; 3:17; 1 Th. 1:2; 2:13; 5:18; 2 Th. 1:3; 2:13; Philem. 1:4.

[4]. Εὐχαριστία appears in 1 Cor. 14:16; 2 Cor. 4:15; 9:11–12; Eph. 5:4; Phil. 4:6; Col. 2:7; 4:2; 1 Th. 3:9; 1 Tim. 2:1; 4:3–4.

[5]. Rom. 6:17; 7:25; 1 Cor. 10:30; 15:57; 2 Cor. 2:14; 8:16; 9:15; Col. 3:16;
1 Tim. 1:12; 2 Tim. 1:3

[6]. Matt. 26:26 and Mark 14:22 recount that Christ “blessed” the bread. Luke (writing several years after Paul’s letters to Corinth) follows Paul’s wording (1 Cor. 14:16) when relating the account in Luke 22:19.

[7]. Leon Morris, The Epistle to the Romans, Pillar New Testament Commentary. Accordance electronic ed. (Grand Rapids: Eerdmans, 1987), 532.

[8]. Ephesians 5:5 clarifies that all the listed sins are ultimately idolatry because they place something as more important than serving God.

[9]. Phil. 4:6; Col. 3:17; 1 Th. 5:18

[10]. 1 Cor. 1:4; Eph. 5:20, 2 Th. 1:3; 2:13

[11]. “‘Laying down one’s neck’ (KJV) seems to have been a figure of speech for risking one’s life on someone else’s behalf, probably derived from the Roman method of execution by beheading.”

Craig S. Keener, The IVP Bible Background Commentary: New Testament, Accordance electronic ed. (Downers Grove: InterVarsity Press, 1993), 447.

[12]. 2 Cor. 1:11; 9:11-12

[13]. Rom. 14:6; 1 Cor. 10:30; 1 Tim. 4:3-4

[14]. Rom. 7:25; 2 Cor 2:14; Phil. 4:6

[15]. Ernest Best, A Critical and Exegetical Commentary on Ephesians, ICC, Edinburgh: T. & T. Clark, 1998), 514.

[16]. “This has often been taken to mean that the weak brother observes the Jewish Sabbath. But Paul does not say this, and it is equally possible that he is referring to feast days and fast days, either those laid down in the Jewish law or those derived from other sources.”

Leon Morris, The Epistle to the Romans, 480.

[17]. Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7 of Tyndale New Testament Commentaries. IVP/Accordance electronic ed. (Downers Grove: InterVarsity Press, 1985), 224.

[18]. David W. Pao, Thanksgiving: An Investigation of a Pauline Theme (New Studies in Biblical Theology) (Kindle Locations 233-234).

[19]. Jan Lambrecht, “Paul and Epistolary Thanksgiving.” Ephemerides Theologicae Lovanienses, no. 88 (2012): 169-70.

[20]. Kevin DeYoung, “How Did Paul Give Thanks?,” The Gospel Coalition: accessed March 14, 2019, https://www.thegospelcoalition.org/blogs/kevin-deyoung/how-did-paul-give-thanks/

[21]. “The phrase [‘the Lord is near’] reminds the readers again of the imminent coming of the Savior from heaven to transform humiliation into glory…”

G. Walter Hansen, The Letter to the Philippians, Pillar New Testament Commentary. Accordance electronic ed. (Grand Rapids: Eerdmans, 2009), 289.

[22]. David W. Pao, Thanksgiving: An Investigation of a Pauline Theme (New Studies in Biblical Theology) (Kindle Locations 1153-1155).

[23]. “For so there are many who possess knowledge, but have not the power of speech; as those who are uneducated and unable to exhibit clearly what they have in their mind. Ye, saith he, are not such as these, but competent both to understand and to speak.”

Philip Schaff, eds. Homilies on First and Second Corinthians. vol. XII of Chrysostom’s Commentary on New Testament Books. Accordance electronic ed. (New York: Christian Literature Publishing, 1886), paragraph 11254.

[24]. Peter Thomas O’Brien, The Epistle to the Philippians: A Commentary on the Greek Text, New International Greek Testament Commentary. Accordance electronic ed. (Grand Rapids: Eerdmans, 1991), 490.

[25]. Darryl Palmer, “Thanksgiving, Self-defence [sic], and Exhortation in
1 Thessalonians 1-3,” Colloquium 14, no. 1 (Oct 1981) 28

[26]. faith (Rom. 1:8; Eph. 1:15-16; Col. 1:3-4; 1 Th. 1:2-3; 2 Th. 1:3; Phile. 4-5), love (Eph. 1:15-16; Col. 1:3-4; 1 Th. 1:1-2; 2 Th. 3-4; Phile. 4-5), and hope (1 Th. 1:2-3)

[27]. David W. Pao, Thanksgiving: An Investigation of a Pauline Theme (New Studies in Biblical Theology) (Kindle Locations 1240-1241). InterVarsity Press. Kindle Edition.

[28]. G. Walter Hansen, The Letter to the Philippians, Pillar New Testament Commentary. Accordance electronic ed. (Grand Rapids: Eerdmans, 2009), 290.

[29]. “Believers who are full of gratitude to God for his gracious calling (v. 15a) will find it easier to extend to fellow believers the grace of love and forgiveness and to put aside petty issues that might inhibit the expression of peace in the community.”

Douglas J. Moo, The Letters to the Colossians and to Philemon, Pillar New Testament Commentary. Accordance electronic ed. (Grand Rapids: Eerdmans, 2008), 285.

I originally preached this message the Sunday morning of my younger brother’s ordination.

Godly families love one another, of this there can be no doubt. Godly husbands love their wives (Eph. 5:25-33; Col. 3:19) and godly wives love their husbands and children (Titus 2:4). Similarly, siblings are to love one another (1 John 3:10, 17; 4:20-21). Christ frequently uses familial relationships in His parables and in each case affection is expected (ex. Luke 11:11-13; 20:13).

However, Christ specifically states that a Christian is not His disciple if he values family more than he values Christ. Taken in combination with Matthew 10:37, it is obvious that our Lord is not endorsing the hatred that is evidenced in families throughout our world today. Rather, Christ is telling His disciples that nothing can take His central and foremost place in our lives.

Can following Christ cause strife in the home when spouse, father, mother, brother, sister, or child rejects God? Yes. Countless families experience the grief of relational and physical distance because of sin. Only those who love God rightly will relate with others as God intends (John 21:15-17).

Christ’s command is not to stop loving family. Rather, His command is that we not lose sight of our First Love. “More love to Thee, O Christ, more love to Thee!”

Christian parents teach God’s Word. Ephesians 6:4 states that Christian parents (specifically mentioning fathers) must rear their children in a manner that not only teaches them the ways of the Lord but also corrects their ways by pointing them back to the Lord. This is in direct contrast to many “religious” parents who “want their children to choose Christianity without feeling pressure” or those who are concerned about “brainwashing” their children in Bible doctrine. Paul uses the term “discipline” (παιδεία) only twice in his epistles: the other use is in 2 Timothy 3:16 which specifically states that discipline is possible because the Scriptures are God-breathed and profitable. Indeed, the Apostle Paul praises just this type of parental teaching in 2 Timothy 3:14-15! In word of warning, Paul states that the manner in which instruction is given can either motivate or infuriate one’s offspring (Eph. 6:4, Col. 3:21). Parents who believe the Bible will wisely nurture their children in how to live in accordance with the Bible.

Godly parenting involves discipline. The word “instruction” (νουθεσία) evidences that head knowledge is not sufficient but rather that the Word of God must guide and correct the choices a child makes (Eph. 6:4). The writer of Hebrews ties a father’s love to his discipline of his children (Heb. 12:6). It is through God’s discipline of His children that He shows His love and He claims His own (Heb. 12:5-11). Likewise, it is through a parent’s (loving) discipline of their child that a parent shows love for said child. It is also through parental discipline that a child learns to respect the authorities that God has placed in their lives (Heb. 12:9). While discipline is “grievous” for all involved, disciplined children guided into righteous living produces the fruit of (a Christian household of) peace (Heb. 12:11). Clearly, the unpleasantness of loving discipline is part of Christian parenting!
Christian parenting is not universal education. Children must be trained in God’s word (that they be no longer children) but they must remain “infants” concerning that which is evil (1 Cor. 14:20). Christian parents must protect their children from worldly influences that would mature a knowledge of evil.

Christian parenting keeps children in their God-given place of third. God created mankind first and foremost to have a relationship with Him (Luke 14:26). Christ specifically states that a Christian is not a disciple of Christ if he values children more than he values Christ. Taken in combination with Matthew 10:37, it is obvious that this passage is not endorsing the hatred that is evidenced in families throughout our world today. Rather, Christ is telling His disciples that nothing can take His central and foremost place in our lives. Additionally, God created a life-long relationship between husband and wife that is more important than any other human relationship (Matt. 19:5; Mark. 10:7-8; Eph. 5:31). Clearly, a Christian parent is outside of the will of God when a child is more important than God or spouse in their life.

Christian parenting insists that children honor their parents. Honor and obedience are closely tied. Indeed, Ephesians 6:1-2 imply that it is through obedience that a Christian parent is honored. Jesus set this example for us in His obedience to Mary and Joseph (Luke 2:51). The importance of honoring/obeying Christian parents is threefold in the NT. First, the Lord is “well-pleased” when children obey their parents (Col. 3:20). Because God’s expectation of children is that they obey their parents, parents must require their children’s obedience. Second, God promises a favorable change in family prosperity and longevity for those who honor their parents (Ephesians 6:1-3). While this is not a promise of individual wealth or long life, it does showcase how the internal functioning of a family will affect said family’s lineage. Third, a child’s obedience within the home is mandatory for the father to be considered for church leadership. Both pastors (1 Tim. 3:4, Titus 1:6) and deacons (1 Timothy 3:12) must parent their children in a manner that yields obedience. Because the desire to become Christian leadership is encouraged (1 Tim. 3:1), this exhortation to church leadership must be the goal of all Christian parents. A child’s obedience to their parents is expected by God and by the church and is significant in passing on a Christian lineage.

Christian parents provide financially for their children (2 Cor. 12:14). While this passage most readily applies to young children who are still in the home, it also encourages leaving a financial legacy to children. It is the experience of this writer that multiple pastors in the United States use this verse in their moral objection to social security as a system that does not pass retirement savings on to children after death. Christian parents are to provide for the needs of their household with a goal of being a blessing to their descendants.

Christian parenting looks different than secular parenting. The purpose of Christian parenting goes beyond simply getting along with children. Many modern households consider their parenting successful if their children keep body and soul together from one week to the next while avoiding incarceration or detention. Simply put, modern culture teaches that survival is success. Christ emphasizes His desire that children have a personal relationship with Him (Matt. 18:14). Furthermore, He states that the goal of all relationships (including parenting) is to faithfully teach His words in a manner that produces a personal relationship with Him, baptism, and ever-growing discipleship (Matt. 28:19-20). Paul stresses that Christian parenting is even (and especially) important when only one parent is a disciple of Christ (1 Corinthians 7:14). Christian parenting looks different than secular parenting because it focuses on the true God.

Jude’s Christology is rich with our Lord’s actions as He rules His creation. These actions may be divided into judgments and mercy. He is the judge of all (Jude 15). Michael the archangel calls on “The Lord” to rebuke one who stood opposed to God’s command (Jude 9). This is no empty threat as Christ has rebellious angels “in eternal bonds under darkness for judgment of the great day” (Jude 6). This judgment will be similar to that inflicted on Sodom and Gomorrah including “eternal fire” (Jude 7). Christ likewise judges mankind. He destroyed those ungodly Israelites who did not believe (Jude 5) and will universally convict the ungodly for both their deeds and the intents of their deeds (Jude 15). He comes with “many thousands” of His angels. His overwhelming forces cannot be stopped as He imposes His judgment.

Christ also shows mercy. Indeed, had not necessity dictated a change of message, a “common salvation” was Jude’s intended book theme (Jude 3). Christ saved the people of Israel out of the land of Egypt (Jude 5). He is also able to guard believers from stumbling (Jude 24). Only by Christ’s work is the believer able to rejoice when viewed as upright by God (Jude 24). It is the Lord’s mercy that produces the believer’s eternal life (Jude 21).

One’s knowledge of Christ demands a response. Some choose to “deny our only Master and Lord, Jesus Christ” (Jude 4). The choice of unbelief (rejecting Christ’s revealed truth) leads to destruction (Jude 5). True believers choose to emulate His mercy (Jude 21) by showing fearful mercy to those on a trajectory to judgment (Jude 22-23) thereby leading them to Christ’s salvation (Jude 23).

1. Because God desires righteousness in your life, you must be swift to hear (v.19a).
2. Because God desires righteousness in your life, you must be slow to speak (v.19b).
3. Because God desires righteousness in your life, you must be slow to anger (v.19c-20).

1. Because God gives good gifts to mankind, you must give Him credit. (v.17)
2. Because God gives good gifts to you, you must give Him credit. (v. 18)

1. Because you are the source of sin, you must repent. (vv.13-14)
2. Because you allow sin to progress, you must repent. (v.15a)
3. Because death is guaranteed, you must repent. (v. 15b)