Jude - Contend for the Faith - Pt 2

 

Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ. (Jude 3–4 ESV).

 

Jude begins the body of his epistle by calling his readers beloved. This word should immediately refer us back to the first verse as he identifies his intended recipients as “believers.” However, it is also a reference to the familial relationship he has for them. This was a common use of the word in that day. A father would often refer to his child as beloved. We should note that since we are called slaves of Christ, we are also beloved in God the Father. With our common status as being loved by God, Christians are family, calling one another beloved. And, the entirety of this letter is written out of the overflow of Jude’s love for his brothers and sisters in the faith. He is not going to use hard words simply to be shocking, rather he is going to tell them difficult truths out of love.

 

Notice Jude says he was “very eager” (v. 3) to write to them. Jude’s purpose for writing was not to call out and condemn the false teachers in their midst; instead, he wanted to write a letter about salvation. He admits that he was very eager to write about this topic, but necessity dictated that he write concerning other matters. He does identify the topic as “our common salvation.” This phrase could also be translated as our common security. As such, Jude is subtly nodding at a common Roman idea of his day. During the first century, the Roman Empire was still expanding, and this expansion led to new enemies facing the empire. Thus, many politicians would write about the conquests being necessary for the common safety of Rome. The degree of its usage is likely similar to “national security” in our present day. Thus, Jude is saying these things he will write are essentials to the correct Christian concept of salvation.

 

And, of course, none of us would argue with the importance of the essence of our message. It is the gospel, which is the only answer to the problem of sin. Though we were created to live in sinless communion with God, our sin destroyed that hope. The good and holy God can only look upon sinful humans with judgment and wrath (cf. Romans 3:23). But by the grace of God, the Son of God was made flesh, lived a sinless life, and died in our place. The shorter version so often stated is that Jesus paid the price I could never pay; and, died the death I deserved! That is our gospel!

 

He quickly pivots to the presence of these false teachers within the church who were teaching something other than the gospel. His pastoral heart for the people being deceived led him to fight on their behalf. He says that he writes “appealing” to them.  Jude is not simply fervently asking believers, as some might interpret the word “appeal”. Instead, this appealing is an exhortation, a call to action. He is pleading for his beloved to make modifications to their behavior in response to the circumstances that he is bringing before them.

 

So, “to contend for the faith” is the very heart of Jude’s letter. The concept of contending in Greek was often used for high intensity challenges, such as sports, warfare, personal growth in virtues, and debates. The usage of faith here is to be taken as referring to the basic principles of Christianity. Faith is fundamentally the placing of one’s confidence in something, but in this case, it refers to what we are placing our confidence in, namely the atoning work of Christ. The gospel is too important to not defend with all our might. Of course, contention within Christianity must never be done physically or violently. The follower of Christ will never seek to defend by the sword but rather by the Word. Instead, we battle by building one another up in the true faith (Jude 20), seeking to rescue the deceived (Jude 23), and disavow the wolves (cf. 1 Corinthians 5:11-13).

 

To “contend earnestly for” (epagonizesthai) is an expressive compound infinitive which appears only here in the New Testament. The simple form of the verb (agonizomai), which appears as ‘agonize’ in its English form, was commonly used in connection with the Greek stadium to denote a strenuous struggle to overcome an opponent, as in a gladiatorial match. Then he says this gospel was “that was once for all delivered to the saints”. The truth of God was delivered by the divine revelation of God. The fact that it was delivered emphasizes that its truth is not of man but of God. One of the hallmark characteristics of false teaching is that they introduce a new teaching or new thought in addition to the sacred tradition of Scripture. The truth of Scripture was given once for all, and any addition to it is not Scripture. This is the only basis for which we know the foundation of the gospel. Anything else must be held up by measuring it against what has been given to us in the Scripture. It is the only final word!

 

If ever there was a time to contend for the Scripture it is now. It is assailed on many fronts. False teachers seek to subtly modify the Scripture to fit their goals and desires. That is ultimately destructive to faith!

 

Jude - Contend for the Faith - Pt 1

 

Jude, a servant of Jesus Christ and brother of James, to those who are called, beloved in God the Father and kept for Jesus Christ: May mercy, peace, and love be multiplied to you. (Jude 1–2 ESV)

 

Most of the time once I have finished a short series, I am torn a bit in consideration of where I want to go next. This is not the case with the series we begin today. For the next few days, we will be looking into the Epistle of Jude. It is the second-to-last book of the New Testament, consisting of a single, powerful chapter. The author is identified as Jude (Judah), he calls himself a servant of Jesus Christ and the brother of James, and traditionally regarded as a half-brother or relative of Jesus. The core purpose of this short is to urge believers to "contend for the faith" and warn against ungodly false teachers who had slipped into the community, perverting God's grace into a license for immorality.

 

We will see that he uses vivid examples of divine judgment from the past—including unbelieving Israelites, rebellious angels, and the destruction of Sodom and Gomorrah—and uniquely quotes from early Jewish apocalyptic literature like the Book of Enoch. Each of these references have given theologians much to debate through the years. In fact, Martin Luther held a highly critical view of the Epistle of Jude, placing it into a secondary group of New Testament books known as the antilegomena (disputed books) at the end of his 1522 German translation. He famously stated that Jude "…need not be counted among the chief books which are supposed to lay the foundations of faith." There has been much disagreement about that view and of course it is one of the canonized books of the New Testament.

 

The letter concludes by encouraging Christians to build themselves up in their faith, pray in the Holy Spirit, keep themselves in God's love, and show mercy to doubters. I think it will not only be of great interest for us to look at this epistle, but it will serve as a great encouragement in today’s cultural struggle all believers face. I hope you will read it and begin to jot down some of the questions you have for further examination. Send them to me and I’ll answer as many as possible.

 

Today, commit yourself to truly contend for the faith!

 

Seven Letters to Seven Churches - Pt 10

[Jesus said] “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches.’” (Revelation 3:20–22 ESV).

 

We dare not leave these chapters without a look at one of the most well-known and misused passages in the book. Jesus says, “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me” (v. 20). While I certainly do not believe that I have a better understanding of the great reformer, John Calvin, I can understand in contemporary culture how this verse is better understood in terms of believing churches rather than lost seekers. Indeed, while Calvin did not write a commentary on the Book of Revelation, he famously confessed that he could not make sense of most of it. Calvinism approaches these verses very succinctly. Within Reformed and Calvinist theology, this passage is interpreted through the broader framework of God's sovereign grace rather than an autonomous human "free will" decision. I tend to agree with this approach.

 

These verses, especially verse 20, as an address to the lukewarm, apostate-leaning church of Laodicea rather than an evangelistic invitation to unregenerate non-believers. The imagery of Christ knocking is understood not as a helpless God waiting outside a sinner's self-locked heart hoping to be let in, but as Christ’s covenantal call and discipline (connected directly to verse 19: "As many as I love, I rebuke and chasten").

 

It is an effectual calling. When Christ truly calls or knocks on the heart of His elect (cf. John 10:27, "My sheep hear my voice"), the grace is effectual—meaning God supplies the very ear to hear and the will to open the door, rather than standing passively outside. We have often used the word “quickening” to describe this work of the Holy Spirit. It is at the heart of what Jesus tells Nicodemus when He says, “You must be born again: (cf. John 3). Just as our natural birth is not a result of our doing, so our spiritual birth is not initiated by us. It is a work of God (cf. Ephesians 3:8-9).

 

Jesus’ promise is one of overcoming by grace (v. 21): The promise to the one who "overcomes" aligns with the reformed doctrine of the perseverance of the saints, where true believers endure because God preserves them through union with Christ. That is good news indeed! If we depend on our effort, we are doomed. By God’s grace we have the work of the Holy Spirit and the promise of God that we will never be separated from Christ. Once that is settled, we can be set free to overcome our apathy and share this good news with others in ministry and service.

 

  

Seven Letters to Seven Churches - Pt 9

 

[Jesus said] “And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation. ‘I know your works: you are neither cold nor hot. Would that you were either cold or hot! So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. For you say, “I am rich, I have prospered, and I need nothing,” not realizing that you are wretched, pitiable, poor, blind, and naked. I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. Those whom I love, I reprove and discipline, so be zealous and repent. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches.’” (Revelation 3:14–22 ESV).

 

Today we come to the last of the letters written to the churches. Laodicea was home to the church Jesus addresses specifically in the book of Revelation, and our Lord has nothing positive to say about this congregation. Moreover, Jesus’ warning to this church is perhaps better known and yet more misunderstood than all the other warnings in the first three chapters. It is in our reading today that the Lord charges the church in Laodicea with lukewarmness, stating that He will spit the believers out of His mouth unless they change.

 

He would rather they be hot or cold. Many people think this means that Jesus does not want a half-hearted commitment, that it is better to fervently hate Him (cold) than to lukewarmly love Him. Of course, Jesus demands more than a half-hearted commitment (cf. Luke 9:57–62). However, He is not saying that He prefers vigorous hatred over nominal love. Laodicea was known for its lukewarm, unclean, and virtually useless water. Hierapolis, a city six miles north of Laodicea, had springs of hot water used for washing and for medical treatment. Colossae, a city ten miles east of Laodicea, had fresh, cold, drinkable water from a mountain stream. Jesus seems to be saying that the Laodicean Christians are useless in service to Him, perhaps comparing them to Laodicea’s poor water and exhorting them to be useful like the water of Hierapolis or Colossae.

 

Ironically, the Laodicean Christians thought that they needed nothing (v. 17). Laodicea was a wealthy center of banking and textiles, and it had a medical school that developed an ointment to treat eye problems. The Laodicean believers had grown comfortable with the culture, thinking that all these things gave them spiritual advantages. But Jesus’ exhortation that they buy gold refined by fire, white garments for their nakedness, and salve for their eyes (v. 18) showed that they lacked anything of spiritual advantage despite their possession of material benefits. He is calling them to seek spiritual advantage by comparing what they thought they had with true blessings only He can provide. This call to buy such things is not a call to merit His grace by works. God’s grace is “without price” (cf. Isaiah 55:1)—free to all who ask for it.

 

Jesus knocked at the door of this church, promising to reward all who let Him in (v. 20). This is not an evangelistic invitation for nonbelievers to believe in Jesus but a warning that He will break down the door and judge the church if it does not repent (cf. James 5:9). Judgment begins with the household of God (cf. 1 Peter 4:17).

 

Our greatest desire as servants of Christ should be to be useful for Him and for His kingdom. In ourselves, however, we cannot be useful. He must give us the grace to serve Him diligently, so let us pray regularly that He will make us useful servants in His kingdom.

 

Seven Letters to Seven Churches - Pt 8

[Jesus said] “And to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens. ‘I know your works. Behold, I have set before you an open door, which no one is able to shut. I know that you have but little power, and yet you have kept my word and have not denied my name. Behold, I will make those of the synagogue of Satan who say that they are Jews and are not, but lie—behold, I will make them come and bow down before your feet, and they will learn that I have loved you. Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth. I am coming soon. Hold fast what you have, so that no one may seize your crown. The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name. He who has an ear, let him hear what the Spirit says to the churches.’” (Revelation 3:7–13 ESV).

 

I hope that as we come to the sixth church receiving “letters” from the Lord, you will have noticed that each of the churches addressed faced a unique set of circumstances. Some of the churches, such as the congregations in Thyatira and Sardis, do not seem to have faced much opposition from the culture (cf. Revelation 2:18–3:6). They may even have been somewhat embraced by those cities. Other churches, however, had a contentious relationship with the culture. In today’s church which was located in Philadelphia, is described as having little power and facing much hostility.

 

The chief threat to the church apparently came from the Jewish community, “those of the synagogue of Satan who say that they are Jews and are not but lie” (vv. 8–9). This statement reflects the New Testament affirmation that those who are truly Jewish in a spiritual sense—who are the true people of God—are not those who are Jewish merely by physical descent, but who believe in Christ alone for salvation (cf. Romans 2:12–29; Gal. 6:16). Those who have Jewish heritage but reject Christ are not the children of God but, like other non-Christians, are outside the kingdom of God in Jesus. In Philadelphia, these Jews caused problems for the church, and many theologians suggest that it may be that the non-Christian Jews kicked the Philadelphian Christians out of the synagogue. The early Christians, particularly those of Jewish heritage, met in the synagogues and eventually the non-Christian Jews expelled them, which led to their losing the religious protections Rome gave to the Jews.

 

The believers in Philadelphia had not denied Jesus in the face of such trouble; rather, they remained true to Christ, and He promised to keep them from the coming trial (v. 10). Since “conquering” in Revelation 2–3 usually means staying true to Jesus in the face of persecution, the promise to the one who conquers in the church in Philadelphia (v. 11) probably shows that Jesus’ preservation of the Philadelphian church does not mean He would let suffering pass them by. Most likely, keeping them from the trial to come meant His preservation of them while they suffered for His name.

 

Besides preservation, Jesus promises the Philadelphian Christians that those who endure will be made a pillar in God’s temple (v. 12). This means that they will be made a permanent part of God’s people, as God’s eternal temple is His people, united to Him in Christ (cf. 1 Peter 2:4–8; Revelation 21:22). We might lose everything in this world for remaining true to Jesus, but we will be a part of God’s everlasting house.

 

Giving up our earthly goods and even our lives is no real loss, for we will be part of God’s house and enjoy His blessing forever if we trust in Christ alone. Our true and lasting inheritance is in heaven, and it cannot ever be destroyed!

  

Seven Letters to Seven Churches - Pt 7

 

[Jesus said] “And to the angel of the church in Sardis write: ‘The words of him who has the seven spirits of God and the seven stars. I know your works. You have the reputation of being alive, but you are dead. Wake up, and strengthen what remains and is about to die, for I have not found your works complete in the sight of my God. Remember, then, what you received and heard. Keep it, and repent. If you will not wake up, I will come like a thief, and you will not know at what hour I will come against you. Yet you have still a few names in Sardis, people who have not soiled their garments, and they will walk with me in white, for they are worthy. The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. I will confess his name before my Father and before his angels. He who has an ear, let him hear what the Spirit says to the churches.’” (Revelation 3:1–6 ESV).

 

Today we come to one of the most shocking declarations from Jesus to the Churches of Asia. He says this church is “dead” (v. 2). Sardis, the city where the church addressed in today’s passage was located, had a reputation as a center of glory and wealth and was associated with several famous Greek kings. By the first century, however, Sardis was a shadow of its former self. Though the city had wealth, it was no longer as important in geopolitics as it once was. Its legendary reputation no longer matched its reality.

 

Residents of Sardis, including the Christians, knew this well. So, unsurprisingly, Jesus uses a metaphor based on this when He addresses the church in Sardis. We read in these verses that the church’s reputation of being alive did not match its true condition. To put it another way, the church in Sardis possessed only a nominal faith at the time Revelation was written. Its works were incomplete (v. 2)—the church as a whole failed to live up to its Christian profession.

 

Consequently, Jesus warns them to “wake up,” to repent and possess the faith they professed, for He would come at an unexpected moment to hold them to account (v. 3). This refers not to our Lord’s second coming at the end of history but to a coming in judgment on that specific congregation. Furthermore, the warning is especially pertinent in light of the city’s history. In centuries past, the Persians captured Sardis unexpectedly when they breached defenses thought to be impregnable. Jesus warns the church that it will be caught in judgment unaware if it does not repent.

 

Yet, not every professing believer in Sardis failed to live up to his profession. Some had unstained garments and would be clothed in white garments if they were to persevere in true faith (v. 4). White garments are associated with purity, the condition of those who enjoy eternal life and its glory (cf. Daniel 12:10; Mark 9:2–3; Revelation 19:14). Those whose Christianity is not merely nominal, whose possession of faith and practice match their profession, will live forever. Moreover, Christ will never blot the name of such people out of the Book of Life but will confess them before the Father (vv. 5–6). We should not read this as a statement that Jesus blots out names, as an affirmation that someone who has been united to Christ can fall away from salvation finally. Our Lord is simply borrowing the common idea that God has a Book of Life that lists His saints in order to emphasize the surety of salvation. Those who persevere never need to fear that they will fall away in the future. All those whom Christ brings to glory will be kept in glory forever.

 

Nominal faith is a threat that is ever present in the church. Many people talk about faith in Christ, but their lives reveal that they likely do not possess faith. True faith evidences itself as we continually repent of our sins, seek to follow Christ, and love God and our fellow Christians. Doing such things is the necessary and inevitable fruit of saving faith. This fruit is not perfection, but it is evidenced in the journey of the true believer.

 

Seven Letters to Seven Churches - Pt 6

 

[Jesus said] “And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze. I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols. gave her time to repent, but she refuses to repent of her sexual immorality. Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works, and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works. But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. Only hold fast what you have until I come. The one who conquers and who keeps my works until the end, to him I will give authority over the nations, and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. And I will give him the morning star. He who has an ear, let him hear what the Spirit says to the churches.’” (Revelation 2:18–29 ESV)

 

The letter we see today is addressed to the Church in Thyatira. Some background is important for our understanding. Cyprian of Carthage, who was one of the most important leaders in the third-century church, gives us a clue into the judgment of this church. He was well known for his stress on the importance of the Church and his refusal to give any one bishop in the early church higher authority than others. In commenting on the letters to the seven churches of Revelation, Cyprian wrote: “The Lord certainly would not exhort to repentance if it were not because he promises to pardon the penitent.” This is an important principle to remember whenever we see a church or individual caught in sin. No matter how heinous the transgression is, there is always hope for the repentant. Jesus will by no means refuse to forgive and restore anyone who comes to Him in faith, turning away from sin (cf. John 6:37).

 

God never promises that any one congregation or denomination is guaranteed to persevere in faith and orthodoxy unto the end. His promise that the church will prevail over the gates of hell is a promise that the church universal, consisting of all those with true faith, will never pass away and not a pledge that any single visible expression of the true church will persevere. Thus, any call to repent must be taken seriously. If we as individuals or any of our churches are guilty of the same sins identified in the seven churches of Revelation, we must repent or meet the same end that Jesus warns about.

 

In our reading today, Jesus speaks to the church at Thyatira, although it could be applicable to many churches throughout the ages. Thyatira was a center of commerce in the first century, Thyatira had many trade guilds for textiles and other industries. Thus, most commentators believe that Jesus’ warning about sexual immorality and food sacrificed to idols is related to Christian participation in these guilds (v. 20). One had to be a member of one of these guilds to participate in commerce, and these guilds often held pagan sacrificial meals at their meetings. To not participate in these meals was to endanger one’s membership in the guild and thus one’s ability to make a living. In the church at Thyatira, a false prophetess was apparently encouraging such participation. Jesus calls her “Jezebel”—this was not her real name but a comparison with the famously wicked queen of ancient Israel (v. 20). The designation is apt given Jezebel’s well-known support of idolatry (cf. 1 Kings 18:19).

 

Jesus warns that if this false teacher does not repent, He will strike her with illness and kill her children—her disciples (vv. 21–23). Idolatry has deadly consequences. Of course God does not strike every false teacher with illness or strike dead his or her disciples. Yet, the warning in today’s passage gives us reason not to deal lightly with error and false teachers in the church. There may be grave consequences if we do not put away false teaching. We should be vigilant not to tolerate false teaching in the church.