A CALL TO CONTEND
Posted by Pastor Greg Allen on June 13, 2018 under AM Bible Study |
AM Bible Study Group; June 13, 2018 from Jude 1-4
Theme: The believer is exhorted to contend earnestly for the faith once delivered to the saints.
(All Scripture is taken from The New King James Version, unless otherwise indicated).
To ‘contend’ sounds unpleasant. Most of us would rather get along with everyone. But is there a time in the Christian faith when it is necessary—even right—to contend? While peace is desirable, is there a time when ‘peace at all costs’ is an evil thing to desire? The very tiny New Testament epistle of Jude teaches us that there is such a time to contend—and that is when the fundamental message of the gospel is at stake.
This tiny letter is only 25 verses long. But it is extremely powerful in proportion to its size. It’s author is Jude. Some have thought that he was the apostle from the Twelve who was named “Judas the son of James” in Luke 6:16 and Acts 1:13; also called “Judas, not Iscariot” in John 14:22 to distinguish him from Judas the Betrayer (and also called “Lebbaeus, whose surname was Thaddaeus” in Matthew 10:3; or just “Thaddaeus” in Mark 3:18). But it isn’t likely that the author of this letter was the apostle Judas son of James; and that would be because this author speaks of the apostles in verses 17-18 as if he was not one of them. Most likely, the author was the half-brother of our Lord, according to the flesh, who was named Judas in Matthew 13:55 and Mark 6:3 (“Judas” being the Greek form of his name). In the first verse of this letter, he introduces himself as “the brother of James”; and in Galatians 1:19, Paul refers to James as “James, the Lord’s brother”. James, the Lord’s half-brother, was a leader of significant authority in the first church in Jerusalem—most likely its lead pastor. He was the author of the Book of James. (And if this is true, then just think of it!—we have two letters in the New Testament that were written by two of our Lord’s half-brothers; being born of Joseph and Mary!)
When was this little letter written? There are some clues. He calls the readers to “remember” words that had been spoken before by the apostles (v. 17); and so there would have had to have been some time that had past that made it necessary to “remember” those words. Jude’s letter is very similar to 2 Peter 2; and in 2 Peter, the apostle Peter wrote to warn of false teachers who would arise. Jude however speaks of them as having already risen and presently active. Jude wrote about defending a “faith once delivered to the saints”; which assumes that there had been sufficient time passed for this “faith” (the fundamental content of the doctrines of the Christian faith) to have been known and established well enough to be ‘contended for’. If Jude was involved in the ministry of the church in Jerusalem—and since no mention is made of the destruction of Jerusalem in 70 A.D.—then it must have been written before them. For these reasons, it’s likely that this book was written somewhere between 65 to 70 A.D. The fact also that he calls his readers to ‘remember the words which were spoken before by the apostles of our Lord Jesus Christ” (v. 17) would suggest that many of the apostles had passed from the scene. So a more pin-pointed date might be between 68-70 A.D.
To whom it was written is something of a mystery. The only words that identify the readers are those found in verse 1, and they are quite general in their scope. It seems that this letter is simply written to “those who are called, sanctified by God the Father, and preserved in Jesus Christ.” And that, of course, would include you and me as followers of Jesus. Perhaps the Holy Spirit intended to leave the identity of the recipients of this letter so broad that you and I could consider it to be meant for us—as well as all redeemed believers in Christ throughout the history of the church. Certainly, its words and its warning are perpetually relevant.
And that leads us to the theme of this little letter. It is summed up in the words of verse 3; “to contend earnestly for the faith which was once for all delivered to the saints”. Apparently, false teachers had crept into the fellowship of Christians; and they were spreading a form of teaching that was threatening to the integrity of the gospel of Jesus Christ. Reading through the letter, you see evidence to suggest that theirs was a particular form of Gnosticism—one that taught that there was a separation between the body and the spirit; and that because the spirit was untouched and undefiled by the body, it didn’t matter what was done in the body. You can tell their character by the fact that Jude reminded the readers of what the apostles had told them before; “that there would be mockers in the last time who would walk according to their own ungodly lusts. These are sensual persons, who cause divisions, not having the Spirit”. Against such, the command is simple and straightforward: “contend for the faith”!
You can outline the little but powerful letter of Jude like this:
I. THE DECLARATION OF EMERGENCY (vv. 1-4).
II. THE DESCRIPTION OF THE FALSE TEACHERS (vv. 5-19).
A. Their judgment (vv. 5-7).
B. Their rebelliousness (vv. 8-10).
C. Their character (vv. 11-16).
D. Their practice (vv. 17-19).
III. THE DUTIES OF THE BELIEVER (vv. 20-23).
VI. THE DOXOLOGY OF ASSURED VICTORY (vv. 24-25).
* * * * * * * * * * *
So; let’s begin with the ‘Declaration of Emergency’ that is found in verses 1-4. This letter constitutes an urgent call to Christians who are living in an age of apostasy. That makes it very relevant to us! Note first …
I. WHO THE CALL IS FROM (v. 1a).
We find that it is from “Jude, a bondservant of Jesus Christ, and brother of James …” (v. 1a). Note that, if our theory of the author of this letter is correct, then the way he introduces himself is truly remarkable. He could have said, “Jude, the brother of James—who is the lead pastor of the church in Jerusalem; and what’s more, also the half-brother of the Lord Jesus Christ”. That would have been an impressive way to begin the letter. But neither James nor Jude declare their unique relationship to our Lord with regard to the flesh. They both humbly declare themselves the “bondservants” of Jesus.
Do you remember how the brothers of our Lord responded to Him during His earthly ministry? In John 7:3-5, we’re told that his brothers spoke to Him in a some-what contemptible manner; “For even His brothers did not believe in Him.” In Mark 3:21, we’re told that “His own people” came to lay hands on Him “for they said, ‘He is out of His mind’.” But after Jesus was crucified, He rose from the dead and appeared to many; and among them—as we’re told in 1 Corinthians 15:7—was James. Could it be that He also appeared to Jude? It would seem so; because in Acts 1:14, we find many people continuing with prayer and supplications with the apostles with “Mary the mother of Jesus, and with His brothers.” It would be hard to explain how a man could have gone from a disbeliever in our Lord to a worshiper who called himself his brothers “bondservant” if it were not for the fact that he saw his Brother—who claimed to be the Son of God—alive from the dead after having been crucified! Further on, we find that “the brothers of the Lord” were busily traveling around in ministry with the apostles (1 Corinthians 9:5); which would certainly have included Jude.
The reason all of this is important is that the identity of the author as Jude, the half-brother of our Lord and the brother of James, gives this “call” great authority.
Then, notice …
II. TO WHOM THE CALL IS GIVEN.
James identifies his readers in this way: “To those who are called, sanctified by God the Father, and preserved in Jesus Christ …” (v. 1b). Note that much of what is said in this introduction is meant to set the tone for what follows in the call. These believers are said to be “called”; that is, they had been chosen by God for salvation in Christ. As Paul would put it in Ephesians 1:4, “just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love …” They are also “sanctified” or “set apart by God the Father. This is how it reads in some ancient texts; and if this is the case, then it is a reminder that they are truly declared “saints” who are already accepted in Christ. But some ancient texts have it that they are “beloved” by God the Father. In either case, the word is put in a form that suggests a completed work. This is God’s doing by grace. Finally, they were also “preserved” in Jesus Christ; or as it can also be translated (and perhaps more correctly), “preserved for Jesus Christ”. This too is put in such a way as to suggest a completed, once-for-all-time act; so that they are absolutely sure for all that God has for them in Christ (see v. 24).
This is an important thing to remember in a time of apostasy. False teachers often make their greatest headway in the lives of believers by conveying to them that there is something lacking in their sufficiency before God—that they’re not ‘complete’ in Christ—that there is ‘something more’ that they need (which only the false teachers can give them). Verse 21 tells the believers to “keep” themselves “in the love of God”. They don’t have to do anything to place themselves in that love or to earn it—but rather to simply keep themselves, by faith, in it and not be drawn away from it. A complete confidence in the assurance of our position before God in Christ through faith in the gospel is a very great defense against the deceptive influences of false teachers.
Note also the greeting that Jude gives them: “Mercy, peace, and love be multiplied to you” (v. 2). These have to do with the relationship that the believers—called, sanctified and preserved in the love of God through Christ—should have with one another. In a time of struggling to defend the faith, it is easy for believers to turn their guns upon one another. In contending for the faith, Christians can easily end up becoming ‘contentious’ toward each other. Instead, we need to show mercy toward one another; and we need mercy ourselves. We need to have peace with one another—not in the sense of a tranquil surrounding, but in the sense that we are in a right relationship with one another. And we need love toward one another—agape love—the kind of love that sacrifices for one another’s benefit, and that seeks the good of one another as a first priority—a kind of love that even experiences sincere affection for one another. This is what Jude hopes things would look like as they build themselves up in the faith: “and on some have compassion, making a distinction [or “have compassion on some who are doubting”]; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh” (vv. 20-23).
So that’s who issues the call; and that’s to whom the call is issued. Now notice …
III. WHAT THE CALL IS TO.
Jude begins by writing, “Beloved, while I was very diligent to write to you concerning our common salvation …” (v. 3a). And think of just what that much tells us. What he originally intended—and indeed, even earnestly desired—to write to them about was “our common salvation”. By “common”, he didn’t mean “ordinary”. Rather, he intended to write to them and relish with them in the wonders and glories of the salvation that he, and they, and all believers shared together. You can’t help but wonder what a letter that might have been! But as it turns out, the Holy Spirit led him otherwise. The circumstances demanded that he perform another duty. Instead, he writes, “I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints” (v. 3b).
The “faith” that he speaks of is not the subjective act of believing. Rather, he is speaking of the objective content of that which is to be believed. He is speaking of the faith that it was said that Paul “preaches” (Galatians 1:23). It is the faith that the writer of Hebrews describes as a “confession” that can be ‘held fast’ (Hebrews 4:14). It is the faith that Paul once warned that from which, “some will depart” (1 Timothy 4:1). It is the objective content of the preaching of the gospel—and the practical life that would follow—that was “once for all delivered to the saints”. It is so firm and solid and objective that Paul could write, “But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed” (Galatians 1:8). It is “truth” that someone can objectively “know” (2 Timothy 2:25). It is “the mystery of godliness” that Paul wrote about in 1 Timothy 3:16:
God was manifested in the flesh,
Justified in the Spirit,
Seen by angels,
Preached among the Gentiles,
Believed on in the world,
Received up in glory (1 Timothy 3:16).
Many false teachers come along proposing a ‘new’ form of Christianity. Beware of them. Especially beware of the word “new” when applied to the Christian faith. As someone has once well said, not everything that is new is true—and not everything that is true is new. We don’t make progress in the Christian faith by finding something ‘new’; but rather by returning to what was once given for all time to the saints.
Now; Jude’s call was that this faith—once-for-all-time given to the saints—must be ‘contended for’ or ‘fought for strenuously’—because it was being threatened. This is where we see …
IV. WHY THE CALL IS NECESSARY.
Jude writes, “For certain men have crept in unnoticed …” (v. 4a). Apparently, the church should have been paying attention. But somehow—somewhere—the believers had fallen asleep at the guardpost. This reminds us that we should not simply sit passively in the Christian faith. Our guard genuinely needs to be up at all times in order to defend the faith. The word “delivered” in the phrase ‘once for all delivered to the saints’ speaks of being given a precious entrustment that must be guarded and kept. The enemy hates the gospel and continually seeks to corrupt it so that it loses its saving impact. We need to watch out for it with far more care and earnestness than we would watch out for our own earthly riches in an age of material theft.
Jude says that these men who crept in unnoticed are those “who long ago were marked out for this condemnation …” (v. 4b). The coming of these false teachers is not something new. In fact, they had been ‘written down’ for it long ago. This may speak of the predestinating act of God regarding them, but it more likely speaks of the fact that the church had been warned about them long ago. Paul wrote about them in Acts 20:28-31;
Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears (Acts 20:28-31).
He wrote about them later in 1 Timothy 4:1-3;
Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth (1 Timothy 4:1-3).
Peter also wrote about them in 2 Peter 2:1-3
But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. And many will follow their destructive ways, because of whom the way of truth will be blasphemed. By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber (2 Peter 2:1-3).
Jude goes on to describe them as “ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ” (v. 4c). And this really gives us the two-fold nature of their dangerous false doctrines. First, they turn the grace of God into an opportunity to act out their sinful inclinations—expressing their ungodliness in actions, while trying to cover things up with a cloak of ‘grace’. “God has forgiven me of everything already”, they would say; “so it doesn’t matter anymore what I do.” This is nothing less than wicked ‘antinomianism’—the kind of teaching that disregards the call for a holy walk of obedience before God. And second—and really as a necessary part of the first—they also deny “the only Lord God and our Lord Jesus Christ”. (A better way to translate that would be as it’s found in the New American Standard translation: “our only Master and Lord, Jesus Christ”; because in the original language, only one Person is being spoken of, our Lord Jesus.) To refuse to walk as our Lord commanded, and to refuse to believe as He taught us to believe, is to deny Him—and even more, to deny His absolute right to be Lord of our lives (see v. 25). What eternal loss such men bring about!
* * * * * * * * * *
So; yes. There is a time to fight. There is a time to contend. The soul-saving gospel of Jesus Christ is the most precious thing in the world—and it is well worth defending with our all.
Let’s remember the words that Paul was able to say at the end of his earthly work of keeping this precious faith once delivered to the saints—so that we, like him, can also rejoice in the victory that is secured for us through it:
I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing (2 Timothy 4:7-8).
EA
