Jude 1:3 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: Agapetoi pasan spouden poioumenos (PMPMSN) graphein (PAN) humin peri tes koines hemon soterias anagken eschon (1SAAI) grapsai (AAN) humin parakalon (PAPMSN) epagonizesthai (PMN) te apax paradotheise (APPFSD) tois hagiois pistei: when = Ro 15:15,16; Gal 6:11; Heb 13:22; 1Pe 5:12; 2Pe 1:12-15; 3:1 common = Isaiah 45:17,22; Acts 4:12; 13:46,47; 28:28; Gal 3:28; Titus 1:4; 2Pe 1:1 that ye = Neh 13:25; Jer 9:3; Acts 6:8-10; 9:22; 17:3; 18:4, 5, 6,28; Php 1:27; 1Th 2:2; 1Ti 1:18; 6:12; 2Ti 1:13; 4:7,8; Rev 2:10; 12:11 which = Dt 9:10; 21:9; Acts 20:27; 1Co 15:3; Gal 2:5; 2Pe 3:2 the saints = Ep 1:1; Php 1:1; Col 1:2 Barclay - Beloved, when I was in the midst of devoting all my energy to writing to you about the faith which we all share, I felt that I was compelled to write a letter to you to urge you to engage upon the struggle to defend the faith which was once and for all delivered to God's consecrated people. Wuest - Divinely-loved ones, when giving all diligence to be writing to you concerning the salvation possessed in common by all of us, I had constraint laid upon me to write to you, beseeching (you) to contend with intensity and determination for the Faith once for all entrusted into the safe-keeping of the saints. Beloved = Occurring at the beginning of an epistle only here and 3 John 2. NIV's translation of "dear friends" loses some of the tenderness of agapetos. NLT is not bad "dearly loved friends", but best of all is being called "beloved." Beloved (27) (agapetos from agapao = to love, agape = unconditional love borne by Spirit - Gal 5:22-) means very much loved. “Divinely-loved ones,” loved by God, God’s beloved ones. Dear to the heart of God! Making every effort portrays him as earnestly and aggressively occupied with a project that involved his readers. Effort (4710)(spoude from speudo = hasten, make haste) refers to eagerness, earnestness, willingness or zeal. It denotes quick movement or haste accompanying the eagerness, etc, in the interest of a person or cause. Thus spoude can refer to swiftness of movement or action and means haste or speed (like our expression "in a hurry"). It can refer to an earnest commitment in discharge of an obligation or experience of a relationship. Spoude was often used in Greek and Roman literature and found on inscriptions in reference to extraordinary commitment to civic and religious responsibilities, which were frequently intertwined, and also of concern for personal moral excellence or optimum devotion to the interests of others. Henry Alford - Spoude “implies more than mere earnest desire; a man’s spoude is necessarily action as well as wish. ‘Giving diligence’ seems the exact idea required.” Write (1125) (grapho [word study] from root graph- = primarily means to scratch on or engrave as on an ornament, reports, letters, etc; English = graph, graphic, etc) means to engrave or inscribe with a pen or stylus characters or letters on a surface which can be wood, wax, metal, leather, stone, parchment, dirt (John ), paper, etc Common (2839)(koinos) means that which is open to all. Some uses have the sense of inferior, but that is not Jude's intended meaning. He is describing the salvation that genuine believers everywhere share. "The word “common” is koinos, the verbal form being koinoneo, “to become a sharer, a partner.” Thus, the idea is of “a common salvation” possessed in common with others." (Wuest) Salvation (4991) (soteria [word study]) describes rescue or deliverance from danger, destruction, peril. In context soteria is deliverance from slavery to and consequences of sin and to restoration to a former state of safety, health, well being and preservation. Necessity (318)(anagke from ana = up, again + agcho = to compress, press tight) literally means to compress. It refers to feeling of an necessity, constraint or compulsion. Because of the surreptitious nature of the attack on the believers he is preparing to address, Jude senses a compelling obligation (I would suggest that it is one energized by the Holy Spirit in a Spirit controlled man) to correct the subtle doctrinal errors. Wuest - Jude had originally intended writing a letter containing a positive presentation of the doctrines of the Christian faith. The Holy Spirit laid upon his heart the necessity of writing in defense of the faith. Jude is like the duty of a watchman given to Ezekiel At the end of seven days the word of the LORD came to me, saying, “Son of man, I have appointed you a watchman to the house of Israel; whenever you hear a word from My mouth, warn them from Me. “When I say to the wicked, ‘You will surely die,’ and you do not warn him or speak out to warn the wicked from his wicked way that he may live, that wicked man shall die in his iniquity, but his blood I will require at your hand. “Yet if you have warned the wicked and he does not turn from his wickedness or from his wicked way, he shall die in his iniquity; but you have delivered yourself. “Again, when a righteous man turns away from his righteousness and commits iniquity, and I place an obstacle before him, he will die; since you have not warned him, he shall die in his sin, and his righteous deeds which he has done shall not be remembered; but his blood I will require at your hand. However, if you have warned the righteous man that the righteous should not sin and he does not sin, he shall surely live because he took warning; and you have delivered yourself.” (Ezek 3:16-21) Earnestly contend (1864)(epagonizomai from epí = toward + agonizomai = to strive, contend earnestly) with the prefix epi in this context (Jude 1:3), this prefix is used as an intensifier conveying the meaning of a little additional (epi) striving to the already strong agonizomai (agon = contest). Only here in New Testament. This word group gives us our English "agony" suggesting pain too intense to be borne! This describes Jude's internal turmoil and consternation upon hearing of the "creepers" in Jude 1:4. Compare our English = agonize = picture of a devoted athlete, competing in the Greek games and stretching his nerves and muscles to do his very best to win. You never fight the Lord’s battles from a rocking chair or a soft bed! Wuest - The Greek athletes exerted themselves to the point of agony in an effort to win the contest. With such intense effort does Jude say that saints should defend the doctrines of Christianity. Peter, in his first epistle (1Pe 3:15-note), tells us how we are to do so. He says that we should “be ready always to give an answer” to the opposition. The words “give an answer” are in the Greek a technical term of the law courts, speaking of the attorney for the defense “presenting a verbal defense” for his client. This is part of the ministry of every pastor. He must guard the flock of God under his charge from the inroads of Modernism by presenting evidences of the divine source of Christianity and the falsity of the modernistic position. The intensity of the defense must be adjusted to the intensity of the opposition which comes from Satan through Modernism. As Paul warned the elders at Ephesus... Therefore be on the alert, (present imperative = command for continual alertness so as to be able to detect savage wolves) remembering that night and day for a period of three years I did not cease to admonish each one with tears. (Acts 20:31) How does one "CONTEND EARNESTLY"? See [Titus 1:9, Acts 18:28, 2Ti 2:25, Jer 13:15-17] for some possible ideas on what it means to contend earnestly. Also just about any of the OT prophets are a good picture of those who contended earnestly for OT truth.. Involved is the thought of the expenditure of all one's energy in order to prevail. Here, as often, the verb is used metaphorically to denote a spiritual conflict in which believers are engaged. Scripture repeatedly reminds us that we are in a "life and death" spiritual battle (Ep 6:10-13; 1Th 5:8; 1Ti 6:12; 2Ti 2:4, 4:7), a competition (1Co 9:24,25; 2Ti 2:5) against the forces of evil. Jude later reminds his readers that one fights for the faith not only by opposing false teachers but by prayer, mercy, and love (Jude 1:17-23). In the name of tolerance, many tend to ignore questionable teachings in the modern church. Jude says defending the faith and warning against false teaching can actually be a sign of love for the brethren. The Faith - see discussion of the faith (pistis) = The sum of what Christians believe. Approximately one-half of the 38 occurrences of the specific phrase the faith refer not to the ACT of believing but rather to WHAT is believed. Robertson remarks that the faith refers to "the gospel, the faith system as in Gal 1:23; Jude 1:3, etc. (It) means more than individual trust in Christ." In short, "the faith" here refers not to the ACT of believing but rather to WHAT is believed = the unchangeable message of the Gospel, that body of Christian truth which brings salvation (past, present and future). In Jude this faith has been delivered to the saints once for all and these who have crept in have distorted "the faith," this venerable body of doctrinal truth by which we are sustained and grow in grace. The descriptive phrase, "which was once for all delivered to the saints," makes it obvious that the reference is not to the believers' subjective faith but to the objective truths to which believers firmly adhere. (cp Gal 1:23 "preaching the faith" - clearly refers to the body of truth to be believed which corresponds to "the gospel"). The faith refers to that body of doctrine that was given by God through the Apostles to the church. The word doctrine is found at least sixteen times in the Pastoral Epistles alone. Paul admonished both Timothy and Titus to make sure the believers were being taught “sound doctrine,” which means “healthy doctrine,” doctrine that promotes the spiritual health of the local church. While individual teachers and preachers may disagree on the fine points of theology, there is a basic body of truth ("the faith") to which all true Christians are committed. God is not looking for volunteers. He has already enlisted you! The question is not, "Shall I become a soldier?" Rather, it is, "Will I be a loyal soldier in this life and death battle?" The faith - 6" class="scriptRef">16" class="scriptRef">Acts 3:16; 6:7; 13" class="scriptRef">13.8" class="scriptRef">13:8; 14.22" class="scriptRef">14:22; 16:5; Ro 4:11f, 16; 14:22; 1Co 16:13; 2Co 13:5; Gal 1:23; 3:23; 6:10; Eph 1:15; 4:13; Phil 1:25, 27; Col 1:23; 1Ti 1:2, 14; 3:9, 13; 4:1, 6; 5:8; 6:10, 21; 2Ti 1:13; 2:18; 3:8; 4:7; Titus 1:1, 13; 3:15; Philemon 1:5; Jude 1:3; Rev 13:10 Wuest - The faith here is not faith as exercised by the individual, but Christianity itself in its historic doctrines and life-giving salvation. Marvin Vincent's note on "the faith"... Opinions differ greatly as to whether this (Acts 6:7 - the faith) is to be taken as meaning faith in Jesus Christ, or faith considered as Christian doctrine—the Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23 are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation. 1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: "the conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement" (Meyer). 2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ: obedience of the truth (1Peter 1:22). Accordingly, faith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power—the authority which commands submission. 3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i.e., which treats of faith, akoe, hearing being always used in the New Testament in a passive sense, and often rendered fame, rumor, report (see Matthew 4:24; 14:1; Mark 1:28; John 12:38; Ro 10:16). Compare, also, obedience of faith (Ro 1:5; Ro 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ. The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine.} (Acts 6 - Vincent's Word Studies) Once (hapax) = Not formerly, but once for all. "Hapax refers to something that is accomplished or completed one time, with lasting results and no need of repetition." (MacArthur) Delivered (3860) (paradidomi [word study]) from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. to deliver to one something to keep, use, take care of, manage.” The idea is that God gave the Christian doctrines to the saints as a deposit of truth to be guarded. He entrusted truth to the church collectively (cf this sense of paradidomi in Acts 16:4), and to each individual Christian, which is now our stewardship to fulfill (cp " Guard [aorist imperative], through the Holy Spirit who dwells in us, the treasure which has been entrusted to you." 2Ti 1:14-note). This faith was "delivered"; it was "not something which we have manufactured and discovered for ourselves." It was authoritatively delivered as a precious deposit. It is interesting to note that "delivered" is paradidomi which is the root word for the Greek word for tradition (paradosis). So by analogy Paul said we are to "stand firm and hold to the traditions which you were taught" (2Th 2:15). They had received this message of salvation, the faith, from others; now they must fight to preserve it (1Co 11:2, 23: 2Th 3:6; 1Ti 6:20,21). This message of faith was normative. It was not to be changed. Paradidomi is the same verb Peter used to warn that... it would be better for them (false teachers) not to have known the way of righteousness, than having known it, to turn away from the holy commandment delivered (paradidomi) to them. (2Pe 2:21-note) Saints (40) (hagios) describes set apart ones, separated ones, sanctified ones, holy ones. Hagios is literally a holy one and depending on the context refers to whoever or whatever is set apart (sanctified) for a special purpose. Saints have been supernaturally set apart (sanctified by the Holy Spirit, 1Pe 1:2-note; 2Th 2:13, Ro 15:16-note, Acts 20:32, 26:18, 1Co 1:30, 6:11) for a special purpose (cp Isa 43:7, Ep 2:10-note, Mt 5:16-note, Php 2:15-note), set apart from the world (Gal 6:14-note, cp Jas 4:4, 1Jn 2:15, 16, 17), the power of Sin and the fallen flesh (Ro 6:6-note, Ro 6:11-note, Ro 6:12, 13, 6:14-note) and the dominion of the devil (Col 1:13-note, Acts 26:18, Heb 2:14, 15-note) and unto God (Ro 14:7, 8, 9-notes). Hagios designates the believer's position in Christ (see discussion of in Christ and in Christ Jesus) as holy or set apart from that which is secular, profane, and evil and dedicated unto God, His worship and His service (note order - worship before service, cp Mary and Martha - Lk 10:38, 39, 40, 41, 42). But remember -- Our privileged position calls for a passionate practice! Spurgeon - In the sense of being once for all given to the saints, the faith of Christians is not a variable quantity. It is not a thing which changes from day to day, as some seem to suppose, vainly imagining that fresh light is bestowed upon each new generation. No, the truth was delivered once for all, it was stereotyped, fixed; and it is for us to hold it fast as God has given it to us. ><>><>><> TRUTH - A man once said to me, “All roads lead to God. It’s like climbing a mountain. You can start anywhere at the base, but eventually everyone comes to the same place at the top.” Such inclusivism is very popular in our world today. Yet it runs counter to Jesus’ words: “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6). But there is more. The New Testament tells us “to contend earnestly for the faith which was once for all delivered to the saints” (Jude 1:3). Jude’s expression “the faith” refers to the body of teaching believed by first-century Christians and lived out in the power of the Spirit. Why such an admonition? Because false teachers were subverting the truth. They were “ungodly,” they turned “the grace of our God into lewdness,” and they denied “the only Lord God and our Lord Jesus Christ” (Jude 1:4). We must not compromise the exclusiveness of Jesus’ words. And we must not fail to proclaim the all-inclusiveness of the gospel. God loved the world so much that He gave His only Son to die for our sins. Therefore anyone who believes in Him will not perish but have everlasting life (John 3:16). Yes, the truth is both exclusive and inclusive. —D J De Haan ><>><>><> SPEAKING THE TRUTH IN LOVE - There are times when we must “contend earnestly for the faith” (Jude 1:3). But in doing so, we must never be ungracious or antagonistic. The 17th-century English Puritans were right when they said that faith can never be foisted on another person. Consent must be gained by gentle persuasion and reason. Today’s Bible reading underscores that principle. Paul told Timothy that “a servant of the Lord must not quarrel but be gentle to all” (2Timothy 2:24-note). He wanted Timothy to be thoughtful and relevant in proclaiming the truth, not defensive. When people opposed the truth, he was to gently correct them in the hope that God would “grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil” (2Ti 2:25-26-note). What was true for a young leader like Timothy applies to all believers. Those who oppose us are not the enemy but victims of the enemy. They can be delivered, Paul insisted, but we are to speak the truth in love. Truth without love is dogma that does not touch the heart. Love without truth is sentimentalism that does not challenge the will. When truth is spoken with love, God’s Spirit can use it to change another’s mind. To speak of the Savior in glowing terms, To tell how He died in our place, Will be unconvincing to those who hear If we fail to show forth His grace. —D. De Haan Truth spoken in love is hard to refuse. (Ed: I would add "and hard to refute!"