In these words Jude, the servant of Jesus Christ, announces to his readers his design in writing this epistle. He informs them that it had been his intention to write to them about the common salvation, but owing to the presence of certain men who had crept in unawares, who were turning the grace of God into lasciviousness and denying the only Lord God and the Lord Jesus Christ, he found it necessary to specially exhort them to contend earnestly for the faith once delivered to the saints. And in addressing the believers, who are described as sanctified by God the Father, and preserved in Jesus Christ, and called, he recalls certain well-known facts that bring out the great necessity of not only beginning well but also of ending well. Israel were delivered out of Egypt, but they were afterwards destroyed because they believed not. The fallen angels began well, but they kept not their first estate, and as a consequence they are now reserved in everlasting chains, under darkness, unto the judgment of the great day. Proceeding on these lines, Jude, in language of special solemnity, warns his readers to be on their guard against the devices of the enemies of God’s truth. Their attitude, however, is not to be merely defensive; they are called upon to contend earnestly for the faith once delivered unto the saints.
In considering these words let us notice —
I. The exhortation.
II. The manner in which they are to contend.
III. The matter for which they are to contend.
I. The exhortation.
They are called upon, in the interests of the common salvation, to contend earnestly for its preservation. God’s people are not to be indifferent to the pricelessness of the treasure that has been committed to them. For while, in one sense, it may be said that the maintenance of God’s truth in the world is quite independent of men, yet it reveals a spirit of exceptional callousness in any professed follower of Jesus Christ, to stand idly by and see the precious treasure, graciously bestowed upon him and others, stolen away, and never an effort on his part made to retain it or defend it from such thieves. Not so was the spirit of the Psalmist, who felt the force of God’s commandment, and whose desire was that children yet unborn should be partakers of like blessings which he had received. Not so was the spirit of the Apostle Paul, who, in giving advice to Timothy, says “O, Timothy, keep that which is committed to thy trust.” An effort — an earnest effort — is to be made by every follower of Jesus Christ to maintain and defend the faith that was once delivered to the saints. All natural aversion to controversy is to be laid aside, and while mere pugnacity — having its origin in a corrupt nature — is to be carefully guarded against, there is set before every believer the soldier’s task and the soldier’s reward. Some natures may, from their natural bent, shrink from the ordeal, and endeavour to ease their conscience by reminding it that Christ Himself has said that those who use the sword shall perish by the sword. It is to be remembered, however, that apart altogether from the misapplication of Christ’s words in such a connection, it should not be forgotten that He said on another occasion that those who had not a sword were to sell all and buy one. The sword, in its own time and in its own place, is absolutely necessary in this conflict. And it is unkind and cruel to attribute to true soldiers of Jesus Christ, who are standing in the front line of battle, a spirit of mere natural pugnacity, when their zeal and earnestness may be traceable to the fact that their ears are more sensitive to the commands of the Captain of their salvation and their vision keener than that of their fellow-believers. At the same time too much stress cannot be laid on the fact that our weapons in this conflict are not carnal. No amount of carnal zeal and carnal activity will make up for the essential qualification of success in this conflict. The whole training must begin with God, and the whole equipment must be His, if there is to be any victory.
(1) The whole training must begin with God.
This battle is not ours but God’s, and He has not called anyone to contend for His truth without giving the necessary preparation. The Psalmist fully recognised that it was God who taught his hands to war and his fingers to fight (Psalm 144: 1). And it was because of this and the further fact that He had given him the shield of salvation and held him up by His right hand, that He had made him great. Much may be done, and is done, in connection with Christ’s cause in the world, with a zeal and earnestness that seem to point to genuine interest in that cause, that does not bear the test even of time itself. The enthusiasm having an earthly origin has an earthly end, and the burning flame, kindled by an ardent zeal, leaves no trace of its existence, except it may be some ashes, to remind one of how vehemently the fire burned. Such cases are by no means uncommon, and one has only to take a survey of the field covered by one’s own limited experience to take home with a new meaning — “Let him that standeth take heed lest he fall.” But for the army of the living God every one is a chosen man, as in Gideon’s army, and he enters into the conflict with some sense of the true inwardness of the struggle; and, trained by God Himself, he shall come through it all more than a conquerer.
(2) The whole equipment comes from God.
The conflict that confronts the Christian is not one over which he can afford to affect indifference. There are abundant evidences to remind him that the enemy is powerful, persistent, and vigilant. That his modes of attack are subtle, is again and again brought home to the believer. The Church of Christ is a strong citadel, against which the gates of hell can never prevail. “It is an anvil,” said Beza, “which has broken many a hammer.” But the attacks of the enemy have been determined and varied. His policy to begin with was to crush the infant Church by the pagan power of Rome, but failing in this — though he so wrought in the hearts of men to invent forms of death for the early Christians that the mere reading of their sufferings makes the blood run cold — he resorted to his great master-policy of using the professing Church of Christ in the world for the accomplishment of his wicked designs. His success in this direction is seen to perfection in the Church of Rome, and in a more or less degree in the flood of worldliness with which he is filling so many of the Protestant churches in modern times. Confronted with such a subtle enemy and the consciousness of the great army that is arrayed against them, the believer may well say with Jehoshaphat: “O, our god, wilt not thou judge them? For we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee.” And God’s answer is given plainly in His Word: — “Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.” We are not at liberty to refuse the armour or to make choice of any particular part of it. Each piece is necessary, being specially mentioned by the Holy Spirit, and for the conflict we are to take the whole armour of God.
(a) The loins are to be girt about with truth.
The girding of the loins is a common figure of speech in Scripture, indicative of preparation for action. The long, loose garment, so likely to prove an impediment, is gathered together by the girdle. In the believer’s case the girdle is truth. The soldier of Christ must have this part of the armour. However able and zealous he may be — however powerful his attack on the enemy’s position may appear — it is strength spent in vain if he be not equipped with truth. With this, standing alone, he is stronger than the man who is without it, though receiving the applause of thousands. Luther, at the Diet of Worms, apparently so utterly alone and helpless when he uttered his heroic words, “I can do nothing more, so help me, God,” is a striking illustration of one whose loins were girt with truth. No amount of zeal or activity can atone for the lack of the truth. If we have it not, all our contending is but vexation of spirit. It is more than the world can know for a believer to be able to say with Ralph Erskine, “I had a good God, a good cause, and a good conscience.” It is something to be able to say that in reviewing a life spent in contending for the faith once delivered to the saints.
(b) Breastplate of righteousness
The breastplate was armour protecting the heart, and in order that the heart may not be influenced in the wrong direction, the believer is to be equipped with the breastplate of righteousness. Righteousness may be here used in the general sense of integrity, honesty, uprightness, or in the sense of Christ’s imputed righteousness. In both senses it is necessary that the soldier should have such a breastplate. A double-hearted man is a poor soldier at best, and in Christ’s army it is treachery to the great Captain of salvation to be serving under His banner and holding converse with the enemy. Loyalty to Christ demands that in this conflict we should be single-minded, honest, and upright. The world’s cunning and diplomacy is not allowable here. But if the believer needs such armour, he is no less in need of the imputed righteousness of Jesus Christ. The Scriptures present us with one striking illustration of Satan’s policy in weakening the hands of one who was doing a work for God. Joshua, the high priest, clothed in filthy garments, had very little outward evidence of being suitably equipped for such holy work as God had called him to, and Satan is not slow to make use of his opportunity to discourage him. Joshua’s vindication is found not in his own spotless character, but in the choice of Him who said, “Is not this a brand plucked from the burning?” In modern warfare heavy guns are used not only for destructive purposes but for demoralising the opposing army. The shattered nerves of an army into whose ranks these guns have been pouring their shells, render the soldiers ill-prepared to meet the attack when it is made. Such tactics were well-known to Satan of old, and his method is to keep the soldiers engaged in this holy war looking to themselves, and asking them, “Do you think God would have ever employed such an unholy man as you in His warfare?” It was with such a question he came to John Knox when he was engaged in the great and noble work of the Reformation in Scotland; but when the Reformer lay dying Satan changed his tactics by saying, “If ever a man got into heaven for his good works, you’re the man: look at the great work you have done in Scotland.” In such times as these happy is the man that can turn away from himself, with all the evidences of his sinfulness, and by faith realise that God seeth no iniquity in His Jacob nor perverseness in His Israel. Christ’s righteousness, imputed and received by faith — how strengthening it is in the day of battle!
(c) Feet shod with the preparation of the Gospel of peace.
The figure is that of a soldier preparing himself for the battle by binding under his feet the military sandals. The feet are to be shod with the preparation of the Gospel of peace. Without this peace of God in the heart the conflict is a heartless effort, if effort there be. One destitute of this peace has been compared to an unshod soldier, the painfulness and difficulty of whose movements occupying his attention and taking his mind off the conflict, which should have his undivided attention. This Gospel of peace is a preparation for the believer as he goes into the battle. In this Gospel there is revealed the peace of God which passeth all understanding, and the Apostle Paul, realising its supreme value, told the Philippians that it would keep their hearts and minds through Christ Jesus.
(d) The shield of faith.
Above all, taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked. The parts of the armour already mentioned covered only parts of the body, but the shield is meant to cover it all. Its express function, as particularised by the Apostle, is the quenching of the fiery darts of the wicked. The figure employed is full of meaning; in the days of old it was customary to dip the arrows in some inflammable material, and, setting them on fire, shoot them into the ranks of the opposing force. One can imagine what confusion such a mode of warfare would introduce into the ranks. After all, it is a very apt illustration of the effect produced by the fiery darts of Satan and his numberless emissaries. To throw the ranks into confusion, especially at a critical moment, is his great design, and how often has he been successful! To obviate such a state of things, faith has been given as a shield, and the work of faith is to direct the thoughts and affections of the believer to the things which are unseen and eternal. In the time of confusion, and in the midst of every evil work, it can take, and has taken, the believer above the circumstances that surround him. Above all, take this shield, says the Apostle, for without faith the conflict for the cause of truth cannot be carried on.
(e) The helmet of salvation.
The helmet protects that part of the body upon which a blow would be likely to prove mortal, so, it has been well said, does the possession of salvation — the recognition of the fulness of Christ’s redemption — afford a sure protection against the blows aimed with deadly intent by our spiritual foe. And may there not be here a clear indication that our main protection in this part lies not in any special wisdom of our own, but in the wisdom of God revealed in His salvation?
(f) The sword of the Spirit, which is the Word of God.
This is the only weapon mentioned in the equipment. It is to be used for attacking and defending. We are not at liberty to use any sword we please in this conflict for truth. The sword of the Spirit — the Word of God — is alone to be used. And since we are limited to this weapon, the thought naturally arises — what are its characteristics? It is sharper than any two-edged sword; it is living and powerful; it is a discerner of the thoughts and the intents of the heart. Before it the proudest enemies have yielded. It has read the thoughts of millions of hearts, and taught them to look to that God against whom they were fighting. The believer has also the assurance that it is a perfect weapon. Christ pointed to no flaw in it; nay, on the contrary, He used it in His own great conflict with Satan. Should our faith be shaken in the trustworthiness of this weapon, we go into this conflict without confidence. And if the professing churches in this country are to carry on the conflict to a successful issue against the world, the flesh, and the devil, and the superstitions of Rome, there must be a whole-hearted return to the Bible as the sword of the Spirit. Equipped thus with the whole armour of God, praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints, the believer is to contend earnestly for the faith once delivered unto the saints. Notwithstanding his full equipment, he is never to lose sight of his entire dependence on God, hence the need of praying always with all prayer and supplication in the Spirit. So prepared and so equipped, he is called upon to fight the good fight of faith, to contend earnestly for the cause of Jesus Christ in the world. Such, in the merest outline, is the nature of the equipment God has prepared for His people. No attempt is made to enter with anything like fulness into a description of the armour, but the main thing for the Lord’s professing people is to lay to heart that, when they are called to contend earnestly for the faith, they are called to put on the whole armour of God, so that they may be able to withstand in the evil day and having done all to stand.
II. The manner in which they are to contend.
Contend earnestly is the exhortation. Now, it is evident that all who will carry out this injunction must be living. However necessary the graveyard may be, it is not the place to which any sane man will go who is in search of men to work for him. However pressing and necessary the work may be, no one ever thinks of going to the thousands lying in their graves in the hope of having it accomplished. And in the things of heaven, the living alone will contend earnestly for the faith once delivered unto the saints. We are left in no manner of doubt that it is such who are addressed in this epistle — those who are sanctified by God the Father and preserved in Jesus Christ. They are a people in whom the good work has been begun by God Himself. The sanctifying work of the Holy Spirit, so indispensable to progress in the Christian life, is being carried on in their hearts, and He who hath begun it hath given the assurance that it will be carried on until the day of Jesus Christ. There is the possibility that the word “sanctify” here is used in its less familiar sense of setting apart to the service of God. The people to whom Jude writes are set apart to serve God in the world, and they are further described as preserved in Christ Jesus. Such, and such alone, will contend earnestly for the faith. The manner in which believers are called to contend excludes two classes at least — (1) those who are asleep; (2) those who are dead.
(1) Those who are asleep.
The state of those who are asleep may not be so hopeless, from a human standpoint, as those who are dead, but for all practical purposes, as far as the conflict is concerned, there is very little difference. An army, however powerful it may be — however well equipped — if attacked when all are asleep, is in an extremely critical position. Looking abroad over the religious world of today, one cannot but feel the deepest concern at the tremendous apathy revealing itself on all hands, as far as the things of Christ are concerned. The lack of interest and enthusiasm among the professed followers of Jesus Christ, in contending for the faith, is one of the most fateful signs of the times. This is seen also in the half-hearted Protestantism of this so-called Protestant nation. Our leading statesmen may inform us that the Protestantism of this nation is too strong to fear the inroads of Rome, but they speak as men under delusion. The professing Church and the nation must be awakened out of this sleep if they are actually to see the enemy confronting them. There is no use speaking in low tones to men who are asleep, telling them of their danger. It is necessary to arouse them out of that sleep, and with their eyes open they will then see the danger for themselves. Our present condition in Church and State requires something mightier than man’s power to work a remedy, and unless the Lord sends His Spirit from on high, our case will be lamentable indeed.
(2) Those who are dead
in the very nature of things cannot contend earnestly for the faith. They have no living interest in this conflict; of old, men were employed for payment to fight for other nations. They were not fighting for home and hearth, and had only a mercenary interest in the struggle. But in Christ’s army there are no mercenaries — they are living men and women in whose hearts the Eternal Spirit is working. They have, as it were, a personal interest in the issues of the conflict. And realising that it is carried on in God’s name and for God’s glory, it has a significance of transcendent interest for them.
III. The matter for which they are to contend.
It is to be carefully observed that the great matter for which they are to contend is the faith once delivered unto the saints. Its importance is emphasised by the fact that it was delivered to the saints. This faith, which, broadly speaking, may be understood as the common salvation to which Jude refers in the same verse, was not the outcome of man’s devising; it came from heaven. And coming as a gift, it is to be highly prized. It is for no man’s honour that the conflict is to be carried on. There can be little doubt that in religious controversy there is always the lurking danger that the honour of some individual or individuals should bulk much more largely than the vital interests of Christ’s truth. Such a state of matters is deeply to be deplored, and it is indicative of a very unhealthy state of religion. The mere ambition to make a name is another hateful form manifesting itself in religious controversy. It is not to make a name for themselves that the true followers of Jesus Christ carry on the warfare in His name. The faith once delivered to the saints is the vital matter to them. It is something worth losing their reputation for; it is something worth losing their life for. And in our own land we are not wanting in instances of men, women, and even children, who held not their lives dear to them for the testimony of Jesus Christ. Then, again, it is not for the doctrines or opinions of men we are called upon to contend. These men may be highly esteemed and occupy high positions among their fellows, and their words may carry great weight, but in this great conflict it is the faith once delivered to the saints that must have first place. Recently in this country we had a striking illustration of so-called Protestants pleading earnestly for the servants of the Pope. If one may say so, they seemed to read the exhortation as if it ran:— “Contend earnestly for the Church of Rome”. If there was half the enthusiasm manifested by our Members of Parliament on the side of Protestantism as there was on the side of Roman Catholicism, its votaries would not dare to trouble the House of Commons with Roman Catholic Disabilities Bills. It ought to fill us with the deepest concern and grief that the legislators of our country were so far left to themselves as to blot out from the statute book of this realm the Royal Declaration, repudiating the doctrines of transubstantiation, the sacrifice of the Mass, and the invocation of the Virgin, and declaring them to be superstitious and idolatrous. These doctrines are blasphemous and dishonouring to God and His Christ, and it was something that the most exalted person in this nation, at a supremely solemn hour of his life, should make this national confession that he regarded these doctrines as superstitious and idolatrous. That testimony shall no more be heard uttered by our Kings, unless God, in His providence, ordain a way whereby the repudiation of these doctrines be restored to the Royal Declaration. The teaching of the Church of Rome runs directly in the very teeth of the faith once delivered to the saints.
That faith is clearly set forth in the Scriptures. It tells of man’s ruin, utter and hopeless as far as the help of his fellow-men are concerned. In it there is made known the glad tidings that Christ Jesus came into the world to seek and to save that which was lost. It asks no impossible thing from man. He is not to ascend to heaven nor to descend to the deep, for the Word is nigh, even the truth declared in the gospel. And the Lord has made known in His word that His Spirit shall instruct the sinner. All things have been provided. For the salvation of Jesus Christ is not a mighty, but after all, only a partial remedy. It is a remedy that never fails when applied. It was the realisation that this was God’s remedy, fully capable of meeting the most desperate cases, that filled the hearts of the preachers of the cross with courage to declare it to Jew and Gentile. For He who made the provision knew the depths to which human beings were capable of sinking, He knew the varied needs of perishing sinners and made provision adequate to meet all their necessities. To darken this glorious gospel by human additions is a disastrous undertaking, fraught with danger to the souls of multitudes of men and women. The more one realises the wonders of the gospel of the grace of God the more will one desire at all costs that this glorious message be handed on to coming generations. It is the one hope for the salvation of sinners. Hence the imperative need of contending earnestly for the faith once delivered unto the saints.