Commentaries:
Following his opening, he begins his letter by saying, "I really wanted to write something theological to you, something about our salvation, but this matter came up, and I feel that it is more necessary to write to you about this more pressing problem."
In the strongest possible terms, he tells them to fight, to strive, to struggle for the truth as it had been given to them by the apostles, who in turn had been taught by Christ Himself. The word translated "contend earnestly," epagonizomai, is very interesting and picturesque. We have a word in English that derives from its root: "agony." Epagonizomai means literally "to agonize about," thus "to contest" or "to contend." It describes the efforts of an athlete to win his particular competition in the midst of the games, whether it was running, javelin throwing, discus, or whatever the particular sport. An athlete who is truly devoted and focused on winning gives his every ounce of strength to come out on top. Jude uses epagonizomai to demonstrate how we should be exerting ourselves in keeping the truth pure and practicing it. It suggests a person straining for all he is worth to ensure the faith's purity in both its principles and practices. This struggle is hard and painful at times—sometimes even deadly—but the truth is that important to God and to our brethren, the church.
Jude also affirms in this verse that the truth we need for salvation has already been given once for all. This is a very important distinction because it lays the foundation for what he writes later. The truth was given—and that is that! There is no continuing revelation, no evolution of truth. It was closed by the passing of the apostles, specifically the Twelve.
We could paraphrase this with, "Beware of those who say they have 'new' truth." Refinements of or gleaning deeper meanings from an "old truth" are fine, but claims of new truth should raise red flags. They should sound sirens and flash lights in our mind. The truth, the faith, has been delivered once for all. We should cling for all we are worth to the Scriptures and should not listen to those who claim to have special revelation. The Bible should always be the basis of our belief in anything spiritual. If a teaching does not square with the Bible, we should reject it; anything contrary to the faith once delivered should be thrown out as soon as possible.
Richard T. Ritenbaugh
Jude
Of all people, we who have left the Worldwide Church of God (WCG) in the past decade should be most aware of the antinomian spirit working in the church of God. The doctrinal changes that began to be instituted mere months after the death of Herbert W. Armstrong had as their goal the removal of God's law, particularly the Sabbath, from the church's beliefs. WCG's subsequent heavy emphasis on "grace" and "love," along with its renunciation of "legalism" exposed its antinomian position. Because of these changes, it has joined evangelical Protestant "Christianity" to the point that it now worships on Sunday, encourages celebration of Christmas and Easter, and permits the use of crucifixes and images of "Jesus" by its ministry and membership and in its publications.
The "Christian" churches of this world are predominantly antinomian to some extent. Both Roman Catholicism and Protestantism belong to what can be termed Hellenistic Christianity, that is, a form of Christianity heavily influenced by Greek philosophies, particularly Gnosticism. Catholicism is the more moderate of the two, having retained obedience to the Church and its traditions as well as requiring certain works for salvation. However, its belief of the afterlife, with its levels of heaven, limbo, purgatory, and beatific vision—not to mention its belief in an immortal soul—brand it as Gnostic.
Protestantism is more antinomian, having rejected Catholicism's works during the Reformation. Martin Luther's doctrine of salvation by grace "through faith alone" removes God's law from the equation altogether. Pure Protestant theology is so antinomian that it claims that lawkeeping in any form—which it terms "legalism"—is detrimental to the soul's growth in spirituality. This form of Christianity also champions the doctrine of eternal security, the idea that, once one accepts Jesus, he can never lose his salvation, no matter what sins he commits ("once saved, always saved"). This doctrine knocks out law and judgment for sin in one blow.
Of course, the world itself is antinomian because it is under the sway of Satan the Devil, who despises God's law (Ephesians 2:2; I John 5:19; Romans 8:7). He even tried his antinomian tricks on Jesus, who countered with quotations from the law (Matthew 4:1-10)! Certainly, our adversary will tempt us similarly, trying to get us to put God's law aside so we can fulfill our desires.
Jesus, however, in his prayer in John 17, asks God to help us in this, and He also gives us the antidote to antinomianism:
I do not pray that You should take them out of the world, but that You should keep [guard, protect] them from the evil one. They are not of the world, just as I am not of the world. Sanctify them by Your truth. Your word is truth. (verses 15-17)
Knowing God's truth and practicing it to become holy will protect us from the rampant antinomianism of this world, this age that is soon to end. Still to come are the Beast and his False Prophet, who will exemplify this anti-God, anti-Christ, anti-law spirit. To endure to the end, to survive the mystery of lawlessness that will mark the end time, we must hold fast to God's Word and seek His righteousness. "Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the [New Jerusalem]" (Revelation 22:14).
Richard T. Ritenbaugh
Nicolaitanism Today
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The mystery of lawlessness was already working (II Thessalonians 2:7). The false church appropriated the true church's central figure—its savior, Jesus Christ—but rejected the law of God and turned His grace into license (Jude 4; see Titus 1:16). By rejecting the law of God and inserting pagan beliefs, they really also rejected the central figure, Christ, as well, which is very interesting to consider. A dichotomy is produced. They accept the name of Christ, the central figure, the great hero, then turn right around and reject His law. It is double-mindedness, and yet people fall for it.
John W. Ritenbaugh
A Place of Safety? (Part 4)
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