Bible verses about
Contend for the Faith Once Delivered
(From Forerunner Commentary)
The people probably did not literally say these things in in verses 2-4. God says this is what He concludes as a result of what they are doing. It is the same principle as appears in Revelation 3:17, "You say you are increased with goods and have need of nothing." There, too, they were not saying that literally with their tongues but by their actions.
We choose to do with our time and energy what we are devoted to. This is why God said we have to go back to "the faith once delivered" with our former devotion. Whatever is in the heart, we choose to do. It is just as if we were saying it with our tongue.
What God is saying is that for those who have made the covenant with Him, everyday life and its prosperity is directly tied to the condition of the Temple and the quality of our relationship to it. "Prosperity" does not necessarily mean economic prosperity, but that is part of the package. The Temple is the body of Christ. It is just a different analogy.
The message contained here is, "Let's put first things first," and the Temple'the Body of Christ'comes first. The condition of the Body is dependent upon the spiritual condition of the individual members of the Body.
The church is in no condition to produce glory and honor for our God. So people running out, "sowing in the field," does not suit matters right now. If the efforts to preach the gospel are going to be successful, then we have to do what God, through Haggai and Zechariah, instructed Zerubbabel and Joshua the high priest to do.
John W. Ritenbaugh
What Is the Work of God Now? (Part 5)
The churches of this world generally teach that all a person has to do is to believe on Jesus Christ. Unfortunately, intellectual and even emotional beliefs on their own produce the static, idle faith that James speaks about—dead faith. However, in one who is truly called by God—an individual who has living faith—his belief galvanizes into a conviction that will produce righteous works. These works ultimately produce the "much fruit" that will glorify God the Father (John 15:8).
Just what is the faith that Jesus Christ is looking for? It is a faith far greater than we might imagine. It is faith, not just in individual truths or doctrines, but in an entire way of life—the righteous, holy way that God Himself lives. God wants us to accept and follow the whole package of Christian living that He reveals in His Word.
Granted, it is very hard to do. We live in one of the most sinful, evil, corrupt, self-centered societies of all times, and our patience and conversion are being severely tested. The world wants us to come out of the narrow way that protects us, teaches us, and prepares us for our future. It is pushing and enticing us to accept the broad way that will pull us down to failure and destruction (Matthew 7:13-14).
But the life that God has called us to is truly awesome! In John 17:3, Jesus declares the kind of life we have been chosen to live by faith: "And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent." Living this eternal life gives us the ability to know God: how He thinks, makes decisions, shows His love, feels for others, extends mercy and forgives, etc. In other words, living God's way now allows us—as much as is humanly possible—to know the mind and ways of God. It is in God and His incredible way that we must have faith.
Because our calling and potential are so tremendous, God gives us a warning to consider in II Peter 2:20-21:
For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them.
Once we start down this road, we have committed ourselves to following it to the very end.
For this reason, Paul challenges us in II Corinthians 13:5 to examine ourselves as to whether we are in the faith. He tells us to test ourselves to prove that Christ lives in us. We will not fail the test if we draw close to Him and truly work to make the changes we need to make as individuals to take on the very nature and life of God.
Then, when the question arises, "When the Son of man comes, will He really find faith on the earth?" the answer will be a resounding, "Yes!"
John O. Reid (1930-2016)
Will Christ Find Faith?
Paul says here that if he or any of the other apostles—or even what would appear to be an angel—were to preach a different gospel to the Galatians than what they had first understood, that teacher was to be accursed. Being "accursed" could run the gamut from God's judgment and wrath falling upon him to being an instruction to part company from that person and not allow him to teach any longer.
The underlying thought here is the same as Jude 3: to "earnestly contend for the faith which was once delivered to the saints." It is evident that there is a specific gospel which Christ brought, and any variance from that is a falsehood. In the Old Testament, God required the utmost purity in the way He was worshipped. Now, under the New Testament, the purity has to be even greater—Christ came to magnify the law and reveal the spirit and intent, thus doing away with loopholes and technicalities. Just as there were rigid requirements under the Old Covenant, the gospel of the New Covenant is precise and does not allow for variance. There is only one "way" to eternal life—our relationship with God made possible by the sacrifice of Jesus Christ (John 14:6). The notion of "many paths, all leading us to the same place" is utterly erroneous. If the gospel is changed, or any of the associated doctrines are changed, the resulting body of understanding will produce a different faith than that which is necessary for salvation. Purity of the gospel and doctrine is extremely important.
David C. Grabbe
Let us hold fast the confession of our hope - This is Paul's reason for writing the epistle. They were enduring great pressure to relax their standards. Some were beginning to return to their former beliefs and to the world. Apostasy had begun to set in.
Today in the confusion of the times, we can allow our foundations to be chipped away by listening to the myriad of differing opinions and beliefs. So many voices babble incessantly, each one trying to get our attention, that they can nearly drive us mad with confusion! Confusion not only affects what we believe but also our zeal for God's way of life. It is imperative we "contend earnestly for the faith which was once for all delivered to the saints" (Jude 3).
Jesus gives us this warning in His messages to the Thyatira, Sardis, and Philadelphia churches:
But hold fast what you have till I come. . . . Remember therefore how you have received and heard; hold fast and repent. . . . Behold, I come quickly! Hold fast what you have, that no one may take your crown" (Revelation 2:25; 3:3, 11).
It is of paramount importance to keep a firm grip on the true teachings of God's Word.
John O. Reid (1930-2016)
One commentary opines that Jude is the most neglected book in all the New Testament, and it is not difficult to consider this to be true. It is primarily known for verse 3, "earnestly contend for the faith," and for verses 24 and 25, a noble and uplifting praise of God. The book is only twenty-five verses long, and it is tucked between the oft-quoted Johannine epistles and the well-worn, dog-eared pages of Revelation. In addition, Jude does not provide much in the way of doctrine or Christian living. Besides this, it is almost a carbon copy of II Peter 2.
Most of Jude is a scathing denunciation of false teachers—the smoke almost rises from its pages. The denunciation is sandwiched between two short, three-verse sections in which he exhorts them to faith and love. One of the factors that nearly kept it out of the canon was that Jude quotes two passages from apocryphal books, "The Assumption of Moses" and "The Book of Enoch," both of which were written between the writing of Malachi and beginning of the New Testament. Though they were apocryphal, Jude has no problem quoting passages from them.
Though it seems as if this book has several prohibitive factors, these are merely human perceptions. God has no problem with it, as He included it within the Bible for a reason. He saw something in it that would be of great value to His people down through the ages, and perhaps, due to His omniscience, He inspired Jude to write it specifically for the end-time church when the events that the apostle mentions would be most applicable. Certainly, it applied to those in the first century, since he wrote it to counter specific problems of the time. It really is a timeless book because the circumstances of Jude's day crop up from time to time within the church.
Richard T. Ritenbaugh
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