APOSTASY AND CONTENDING FOR THE
FAITH*
By
ARLEN L. CHITWOOD
[* These writings are
from the author's book: "Jude/ Acts of the Apostates."]
APOSTASY
The
word "apostasy" is itself not used in the Epistle of Jude, but this word is taken from the Greek text
of several corresponding Scriptures appearing elsewhere in the New Testament
which refer to the latter-day departure from the
faith as "the apostasy." Paul states in 2 Thess. 2: 3, "Let no
man deceive you by any means: for that day
[the Day of the Lord] shall not come except a
falling away - ['the apostasy'
(Greek)] - first ..."
Paul, again in 1 Tim. 4: 1 states, "Now the Spirit speaketh expressly, that in the latter times
some shall depart - ['apostatise'] - from the faith, giving
heed to seducing spirits, and doctrines of demons." The
writer of Hebrews calls attention to the
same thing in Heb. 3: 12: "Take heed brethren, lest there be in any of you
an evil heart of unbelief, in departing - ['apostatising'] - from the living God." In the preceding
verses the words "falling away,"
"depart," and "departing" are translations of either the Greek
noun apostasia or its verb aphistemi, referring to "apostasy."
The
English word "apostasy" is actually
a transliterated form of the Greek word apostasia,
a compound word formed from apo and
stasis.
In
the true sense of the word, no one can stand away from something with which he
has never been associated. This can be illustrated by the use of the
Greek word apostasion (neuter form of apostasia) in Matt.
5: 31; 19: 7; Mark 10: 4. In each instance the word is translated
"divorcement." It is a person "standing
away from" another person. There could be no "divorcement,"
"standing away from," unless there had previous been a
marriage. In like manner, none could "stand away from" the faith (apostatise) unless he had previously
been associated with the faith. [Regenerate] believers
alone occupy a position of this nature from which they can "stand
away." Unbelievers [i.e., the
unregenerate] can never come into such a
position, and, in the true sense of the word, are not associated with the latter-day
apostasy in Scripture.
The "apostates" in Jude 4 are false teachers who are often
erroneously thought of as unsaved individuals. The context in Jude (verse 5) and the
corresponding section in 2 Peter (2: 1-3; cf. verses 19-21) both demonstrate conclusively that the unsaved are
not in view at all.
The
context of Jude 4 has to do with individuals
who were saved out of the
After
the Israelites repented at Kadesh-Barena, the nation
failed to occupy the position it had previously held. The Lord was no
longer among His people to lead them victoriously into the land; and when they
tried to enter, the Amalekites and Canaanites "smote them" (Num. 14:
40-45). They cannot now move
victoriously into the land and overcome the inhabitants. If they try, as
in the type, they will be overcome.
The only promise awaiting Christians who have apostatised in the antitype of Israel's Kadesh-Barnea
experience* is the same promise which awaited Israel - an overthrow in
the wilderness, on the right side of the blood but on the wrong side of the
goal of their calling.
[* That ‘Kadesh-Barnea experience’ was a desire to return to Egypt, a rejection of divine truth concerning
their inheritance in the Promised Land, and a determination to silence
the two faithful witnesses by stoning them to death. Num. 14: 4-10.]
Christians
are to earnestly strive with reference to the faith
in view of attaining the goal of their faith, the
salvation of their souls (1 Peter 1: 9).
The realisation of this salvation will follow the issues
of the judgement seat of Christ and involves the placement of Christians in positions of power and authority as
joint-heirs with Christ in His coming [millennial] Kingdom.* Thus,
Christians earnestly striving with reference to the faith is with a view to
occupying positions in the coming governmental administration following the
time when "the kingdom of the world"
has become "the kingdom of our Lord, and of His
Christ" (Rev. 11: 15, ASV).
[* Hence the apostle
Paul’s determination “to attain
(‘gain by effort’) to
the out-resurrection
out from the dead,” (Phil. 3: 11,
Lit. Greek); and his constant encouragement to all the redeemed to do
likewise: “I endure
everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus,
with eternal (‘age-lasting’) glory” (2 Tim. 2: 10). See also Gal. 6: 8; 1 Tim. 6: 12; Titus 1: 2; 3: 7;
where the Greek word translated “eternal,”
should be “age-lasting.” All of these selected texts have to do with
running the present race of the faith in
view of one day realising an inheritance in the millennial
CONTENDING FOR THE
FAITH
"Beloved, when I gave all diligence to write unto you of the
common salvation, it was needful for me to write unto you, and exhort you that ye
should earnestly contend for the faith which was once delivered unto the
saints" (Jude 3).
Following
introductory remarks, Jude calls attention to the original intent of his
epistle. Jude had originally set about to write on the "common salvation" - [i.e., eternal
salvation by grace through faith, possessed commonly by all regenerate believers]; but
the Holy Spirit prevented him from writing upon this subject and, instead,
moved him to write something entirely different. The Holy Spirit moved
Jude to write upon contending for the faith during a day of apostasy.
There
are two indispensable keys which one must possess when studying the Epistle of
Jude: (a) a correct understanding of "apostasy
from the faith" as it relates to both individual Christians and to
the Church as a whole, and (b) a correct understanding of exactly what is meant
by the expression "earnestly contend for the
faith." These things
must be grasped at the very outset, else the main
message of this epistle will be either distorted or lost to the reader.
Those who apostatise from the faith are Christians, not those of the world. It
is not possible for an unsaved person to "stand
away from" the faith, for he has
never come into a position from which he can stand away. Only
the saved have come into this position, and only the saved can enter into this
latter-day apostasy.
The
second indispensable key which one must possess to correctly understand the
Epistle of Jude is the subject matter at hand in our present study - "earnestly contend for the faith," which in one
sense of the word is the opposite of "apostasy
from the faith." However, contrary
to popular interpretation, this opposite meaning has nothing to do with being a
protector or guardian of the great Christian doctrines. Something
entirely different is in view, and this will constitute the subject matter of
our present study.
STRIVING IN THE CONTEST
The
words translated "earnestly contend"
in Jude 3 are from the Greek word epagonizomai. This is an
intensified form of the word agonizomai,
from which we derive the English word "agonize." The word agonizomai is found in such passages as 1 Cor. 9: 25 ("striveth"), 1 Tim. 6: 12 ("fight"),
and 2 Tim. 4: 7("fought"). This word refers particularly to
a "struggle in a contest."
In
1 Cor. 9: 24-27
Paul pictured himself as a contestant in a race with a victor's crown to be won
by successful completion of the race. He
"agonised" as he ran the race. That is, he strained every
muscle of his being as he sought to finish the race in a satisfactory manner
and be awarded the proffered crown.
1 Tim. 6: 12 states, "Fight the good fight of faith,
lay hold on eternal life, whereunto thou art also called ..." This
verse could be better translated, "Strive
['Agonize,' Agonizomai]
in the good contest [agon] of the faith; lay hold on life for the age¹, whereunto thou art also called
..." Agon,
translated "contest," is the noun form
of the verb agonizomi,
translated "strive."
A contest/race is in view (same as 1 Cor. 9: 24-27), and it is a "contest of the faith." It is "striving"
relative to the faith.
2 Tim. 4: 7 is a very similar verse. "I have
fought a good fight ..." could be
better translated, "I have strived ['agonized,' agonizomai] in the good contest [agon] ..." The
"contest" here, as in 1 Tim. 6: 12, has to do with ‘the faith’. This verse, along with the following, goes
on to state, "...
I have finished my course [the contest/race], I
have kept the faith: Henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous Judge, shall give me at that day ..." The contest
or race here is the same race set forth in 1 Cor. ( 24-27),
with one or more crowns in view at the end of the race. And successful
completion of the race will result in the runner being crowned, anticipating
the coming rule from the heavens over the earth as a joint-heir with Christ
(called "life for the age" in 2 Tim. 6: 12).
With
these things in mind concerning the use of the word agonizomai
relative to "the faith," note
the expression "earnestly contend for the faith" in
Jude 3. In keeping with the other translations, the exact thought
brought out by the word epagonizomai
in Jude could perhaps be better understood by using the translation "earnestly strive." Once again a
contest/race is in view, and the thought is really earnestly striving "with reference to the faith"
rather than earnestly striving "for the faith." The wording of the Greek text will
allow either translation, but related Scriptures are concerned with the basic
thought from the former translation rather than the latter. Earnestly
striving "with reference to the faith"
in Jude carries the identical thought as striving
"in the good contest of the faith" in Timothy. The intensified form of agonizomai (used only this one
place in the New Testament) undoubtedly appears in Jude
because of the immediate danger of the recipients of this message being caught
up in the apostasy at hand.
JUDE AND 2 PETER
Understanding
exactly what is involved in earnestly striving "with reference to the faith" in Jude is possibly best brought out in 2 Peter. 2 Peter is the companion epistle to Jude. Both
epistles deal with the same subject matter throughout - "Faith," and "apostasy."
"Faith" appears first in both epistles
(Jude 3; 2 Peter ch. 1),
followed by "apostasy" from the faith (Jude 4ff; 2
Peter chs. 2, 3).
2 Peter also
occupies the same unique relationship to 1 Peter that
Jude occupies relative to certain preceding
epistles (Hebrews; James; 1 & 2 Peter; 1, 2, 3
John). 1 Peter deals specifically
with the salvation of the soul,
and 2 Peter deals with the "faith" (ch. 1)
and "apostasy" (chs. 2, 3)
in relation to this salvation. [i.e., 'the salvation of
the soul.']. The same
order is set forth in Jude and the seven
preceding epistles. The seven epistles preceding Jude,
as (and including) 1 Peter, also deal
specifically with ‘the salvation of the soul’. Jude then forms the capstone for the entire
subject, presenting, as 2 Peter, "faith" in relation to ‘the
salvation of the soul’ first (verse 3), and then "apostasy" in
relation to ‘the salvation of the soul’ (vv. 4ff).
Parallels
in the sections on apostasy from the faith in both epistles (Jude 4ff; 2 Peter 2: 1ff) clearly illustrate the
oneness of Peter's and Jude's messages. Numerous identical subjects, events, and
places are recorded in the same order (cf. 2 Peter
2: 1-3 and Jude 4; 2 Peter 2: 4-9 and
Jude 6, 7; 2 Peter 2: 10-14 and Jude 8-10; 2 Peter 2: 15, 16 and Jude 11; 2 Peter 2: 17, 18 and Jude 12, 13, 16; 2 Peter 3: 1-13 and Jude 17-19).
"Apostasy" in both instances is from
the same "faith"; and since
Scripture is to be interpreted in the light of Scripture, a proper study on
either "faith" or "apostasy" in one epistle would necessitate a
study of the same subject matter in the other epistle. The best available
commentary on Jude is 2 Peter, along with other related Scripture; and
the best available commentary on 2 Peter is Jude, along with other related Scripture.
Our
main interest at hand is the parallel sections on "faith" in the two epistles. Where Jude devotes one verse to earnestly striving
with reference to the faith (verse 3),
Peter devotes the greater part of an entire
chapter to maturity in the faith (chapter 1). And this chapter, in the light
of Jude and other related Scripture, is
actually a dissertation on earnestly striving "with reference to the faith," which will result in one engaged in this
"contest of the
faith" (if he runs according to the rules) "receiving the end ['goal']
of your [his] faith, even the salvation
of his souls" (1 Peter 1: 9). Thus, in order to properly
understand Jude 3, the remainder of this
study will be drawn from 2 Peter, chapter one.
MATURITY IN THE FAITH
Peter
directs his second epistle to "them that have
obtained like precious faith with us through the righteousness of God
and our Saviour [lit.'our God and Saviour'] Jesus Christ"(verse 1). This is a "faith" possessed by all
Christians. We are all accorded the same measure of "faith" at the time of the birth from above.
Every Christian begins at the same point with the same "like precious faith." Then, in verses five through
seven Christians are to "add to [lit.'abundantly supply in']
this faith "virtue; and to virtue, knowledge; And to knowledge,
temperance; and to temperance, patience; and to patience, godliness; and to
godliness brotherly kindness charity." Peter then states that
"if
these things be in you, and abound, they make you that ye shall neither be
barren nor unfruitful in the knowledge [epignosis,
'mature
knowledge'] of our Lord Jesus Christ."
The
Greek word epignosis, referring
to a "mature knowledge," occurs three
times in 2 Peter, chapter one (vv. 2, 3, 8). In verse
two "grace and peace" are
multiplied through a mature knowledge "of God, and
of Jesus our Lord [lit. 'of
God, even Jesus our Lord' (cf. verse 1)]."
In verse three Christians are given "all things that pertain unto life and godliness"
through the mature knowledge "of him that hath
called us to glory and virtue"; and in verses
five through eight,
abundantly supplying the things listed (with "faith"
as the foundation), will result (if these things "abound"
in the person) in "fruitbearing" within
one's mature knowledge "of our Lord Jesus Christ."
Colossians 2: 2, 3, is a corresponding passage concerning a mature knowledge
"of Jesus our Lord" which deals with
the same basic truths as 2 Peter 1: 2, 3, 8.
In the Colossian passage the "mystery of God"
is revealed to be Christ, and in Him "are hid all the treasures of wisdom and knowledge."
The words appearing between "God" and
"Christ" (v.
2) in the Authorized Version are not found in the best Greek
manuscripts, and the latter part of this verse should literally read: "... .unto a mature knowledge [epignosis] of the
mystery of God, Christ." The
name "Christ" is placed in apposition
to the word "mystery" in the Greek
text, making Christ to be "the mystery of
God." The things in this
mystery were unrevealed in prior ages; but now, through the teaching ministry
of the Holy Spirit, the previously hidden truths concerning Christ are being
made known to the saints. Man today has
the complete revelation of God, and as this revelation is received into man's
saved human spirit, the indwelling Holy Spirit takes the Word of God and
reveals things (previously hidden) concerning the Son (cf. John 16: 13-15; 1Cor. 2: 6-13; Gen. 24: 4, 10, 36, 53).
Epignosis has to do with the "strong meat"
of the Word, which is associated in Heb. 5: 6-14 with
Christ and His Melchizedek priesthood. Those who have been enlightened in
these truths - have been allowed by God to move from gnosis to
epignosis - and then "fall away" are the ones who become entangled
again in the affairs of the world (Heb. 6: 1-6).
The fact that such persons cannot be renewed again unto repentance (verses 4, 6) will answer the question concerning
why it would have been better for such individuals not to have known "the way of righteousness" (2 Peter 2: 21) through coming into possession of epignosis (verse 20).
CALLING AND ELECTION
Individuals
are to give diligence to make their "calling
and election sure." The word
"election" could be better translated
"called out." The words translated
"calling" and "election" in this verse are from the same root
forms as the words translated "called"
and "chosen" in Matt. 22: 14, which should literally be
translated, "For many are called, but few
are called out." An individual's calling has to do
with the [eternal] salvation which he presently possesses, and an individual's
out-calling has to do with the salvation which he will possess in the future
(‘the salvation of the soul’).
The
word "diligence" in this verse is from
the same word also translated "diligence"
in verse five. With the same intensity
that a person is to abundantly supply in his faith virtue ... he is to
make his calling and out-calling "sure."
The word sure is the translation of a word which means "certain,"
"firm," "secure." A Christian is to know just as much
about one calling as the other.
The entire concept widely
promulgated in Christian circles today that the one really important thing is
just to be saved (called), with all other things relegated to some type
sub-importance, emanates from the apostates
and those who follow their pernicious teachings (cf. 2
Peter 2: 1-3). Scripture places one's out-calling on the
same level of importance as one's calling, or visa versa. One has
to do with the work of an evangelist, and the other has to do with the work of
a pastor-teacher.
ENTRANCE INTO THE KINGDOM (v. 11)
The
word "entrance" is the translation of
a word which means a road into. The route has been properly marked
in the preceding verses, and one can not only follow this route, but he is
exhorted to do so. He is exhorted, following his calling, to make
his out-calling "sure."
Peter
did not follow "cunningly devised fables"
when he made known "the power and coming of our
Lord Jesus Christ." He was an "eyewitness
of his majesty." He saw the Son's glory when he was
with Christ "in the holy mount," and
penned the epistles of 1, 2 Peter as he was
"moved ['borne
along'] by the Holy Spirit" (2 Peter 1: 16-21). Peter not only saw the
recorded things having to do with the coming [millennial] kingdom, but he also left detailed instructions
concerning how Christians can have part in this kingdom.
When
will Christians learn that they have been saved for a purpose? and when will they learn that this purpose has to do with
the coming kingdom? Positions as joint-heirs with Christ in the
governmental structure of the kingdom are presently being offered, and crowns
must be won by conquest. The arch-enemy of our souls is at work in
the closing days of this age as never before; but the route for an "abundant entrance" into the kingdom has been
properly marked, and the promise of God stands sure: "To him that overcometh ..." (Rev. 2: 7, 11, 17, 26-28; 3: 5, 12, 21).
"Earnestly strive for
[with reference to, in the good contest of] the faith ..."*
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FOOTNOTES
1. The Greek word "aionios,"
translated "eternal," can also be
translated "age-lasting." It is
used both ways in the New Testament, and textual considerations must always be
taken into account when properly translating and understanding aionios. (See Gal. 6: 8;
1Tim. 6: 12; Heb. 5: 9). These Scriptures leave no room to question how aionios should be
understood and translated: life during the coming age, occupying a
position as co-heir with Christ in that coming day.
* The shepherds in Christendom, the ones who are supposed
to keep the great truths surrounding Christ's return ever before the people of
God, have become engaged in other activities; and they have led
their flocks into these other activities. The end result,
foretold thirty-five hundred years ago during the days of Moses, has been
apostasy. The mockers are present, and the great
Christians are to be engaged in the Lord's business, awaiting His
return. However, Christians, as the Israelites, have taken their
eyes off this command. They have grown weary, ceased to be engaged in the
Lord's business, and ceased to await His return. They, as the Israelites,
have become involved in other things, namely idolatry.
The "molten calf," formed by Aaron during Moses' stay in the Mount, was an
idol apparently derived from the Israelites' former association with
Those Christians who are wavering, doubting, or even being
contentious concerning the responsibility truths and conditional promises of
God in His word, are to receive mercy at the hands of Christians who understand
and believe these truths, not a contentious, doubting, or
wavering spirit in return. Such responses will only serve to further
alienate them. Mercy is the quality which must be
exhibited, when seeking to encourage them "to press on toward the goal to win
the prize" (Phil. 3: 14).
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