In Jude 1:3, the Greek word πίστει (pistei), which is translated as "faith" in English, appears in the dative singular form. The Greek text does include the definite article τῇ before πίστει, indicating that it is "the faith" rather than simply "faith" without the definite article.
Here's the relevant part of the verse in Greek with its translation:
τῇ πίστει: "the faith"
The presence of the definite article τῇ specifies a particular faith, which in this context is understood to be the faith that was "once for all delivered to the saints." This suggests that Jude is referring to the specific body of Christian doctrine or belief system that was handed down to the early believers, rather than faith in a general or abstract sense.
So, grammatically and morphologically, the Greek text does include the definite article, making it "the faith."
The specific faith was "delivered" and was to be "contended for." The belief system #3 satisfies this context. However, my point is that this should be understood as #3 "a particular belief system" any way because the definite article accompanies faith. It is "the" faith.
Jud 1:3 Ἀγαπητοί Beloved, G27 A-VPM πᾶσαν All G3956 A-ASF σπουδὴν Diligence G4710 N-ASF ποιούμενος Using G4160 V-PMP-NSM γράφειν To Write G1125 V-PAN ὑμῖν To You G5213 P-2DP περὶ Concerning G4012 PREP τῆς The G3588 T-GSF κοινῆς Common G2839 A-GSF σωτηρίας Salvation, G4991 N-GSF ἀνάγκην Necessity G318 N-ASF ἔσχον I Had G2192 V-2AAI-1S γράψαι To Write G1125 V-AAN ὑμῖν To You, G5213 P-2DP παρακαλῶν Exhorting G3870 V-PAP-NSM ἐπαγωνίζεσθαι You To Contend Earnestly G1864 V-PNN τῇ For The G3588 T-DSF ἅπαξ Once G530 ADV παραδοθείσῃ Delivered G3860 V-APP-DSF τοῖς To The G3588 T-DPM ἁγίοις Saints G40 A-DPM πίστει Faith. G4102 N-DSF
So-let's up the ante-
Why Must We Contend for the Faith?
The third question is, why must we contend for the faith? Jude provides a simple answer: because there are false teachers. Christians cannot allow false teachers to do what they do. Jesus, along with the other New Testament authors, warned of the coming of false teachers (e.g. Acts 20:29-30; 2 Cor 11; Col 2:4-5; 1Tim 4:1; 6:20; 2 Tim 4:3; 2 Pet 2:1; 3:4). These are texts with direct statements claiming that false teachers are coming and are currently present in our churches now. In this letter Jude is sounding the alarm: “Church, be aware!”
Beyond Jude’s simple answer is a second reason we must contend earnestly for the faith: Satan’s strategy to counterfeit the true faith. This is a truth that is clearly understood both biblically and experientially. One does not have to read too far into the two thousand year history of Christianity to understand Satan’s strategy is to counterfeit the truth of God. My mother worked at a bank for many years as a bank teller. I asked her one time, what kind of training she went through to learn how to distinguish a counterfeit bill from the real thing. She said, “None. A bank teller handles so much of the real thing that they can spot a counterfeit in an instant.” A true Christian, well-grounded in Scripture, can spot counterfeit doctrine.
How Must We Contend for the Faith?
A fourth question is, how must we contend for the faith? Jude provides another simple answer – επαγωνιζομαι, “earnestly.” The root of this Greek word in Jude is a form of the word, “agony.” Moreover, the prefixed preposition intensifies the word.[5] The term was used to describe the agonizing pain one experiences in running a long distance race. An alternate translation could be “earnestly fight,” for it is also a military combat term picturing hand-to-hand combat like a Roman soldier engaged with an enemy. One who does not stand his ground will be defeated. It is a superlative word of intensity. That is how one is to contend for the faith.
Doctrinal error must always be taken seriously and refuted in the church. In doing so, however, we must be sure to distinguish between that which is false teaching-heresy-from that which is disagreement on secondary doctrinal issues. For example, consider the varying doctrinal interpretations of eschatology. There are those who hold to premillennialism. Some of these are post-tribulational and believe that Christians are going through the great tribulation before the rapture of the church. Others hold to pretribulationism, believing the rapture will occur before the great tnbulat10n. Some hold to an amillennial interpretation of eschatology while still others are postmillennial. Great debate exists among all advocates of these positions and all are legitimate interpretations, yet none should claim any of the others are heretics, apostates, or false teachers.
Disagreements do not always indicate the presence of false teachers. There is a huge difference between eschatological views that are not clearly delineated in Scripture and views, such as the deity of Christ, the blood atonement, the second-coming, or the virgin birth, that are clearly in Scripture. Denying these doctrines places one outside of doctrinal orthodoxy. Secondary doctrinal issues, however, should be discussed and debated, but we do not need to contend for secondary doctrinal issues as if they were cardinal doctrines of “the faith.” Christians must not confuse “the faith” with secondary issues that are able to remain within doctrinal orthodoxy.
When we contend for the faith, we should not do so m a contentious manner, even when we are contending with those who are false teachers. In these cases, Christians are to contend firmly but in love. We must have an eye toward reclaiming false teachers, if possible, or gaining them for the faith if they have never truly been converted.
The message of Jude is vital for the twenty-first century. Error is rampant in our churches. Truth must be proclaimed and defended. This was Jude’s burden and it ought to be ours to shoulder with him.
