What does "common salvation" refer to (Jude 1:3)?

God offers His salvation to men. The author of the Epistle to the Hebrews calls it a ‘great salvation’ (2:3). Truly, it is great! Jude had it on his heart ‘to write to you of our common salvation’ (v. 3). We should never forget that all those who believe the gospel of grace receive exactly the same salvation. Our appreciation of God’s grace and salvation may differ, but there is no difference in the salvation itself. God’s grace is the same for all who believe. It is indeed blessed to meditate on the various aspects of this salvation that grace has brought to us.

Jude had purposed to write a treatise concerning "the common salvation," but found himself turned aside from that design to write this short Epistle exhorting rather to the defence of the faith. This is a remarkable confession and quite unique. The "common salvation," that is, the salvation in which we all participate, is indeed an inexhaustible theme, and it may well be that on another occasion Jude fulfilled his original purpose, though not in an inspired way. As a matter of fact an inspired exposition of that salvation was already available in Paul's Epistle to the Romans, and in the inspired Word God does not repeat Himself. There was, however, still a niche in Scripture which required to be filled, so Jude's original thought was set aside and he was honoured of God in being pressed into the service of filling it.

It was now needful that those called of God should be exhorted to contend for the faith. It was given only to the Apostles to authoritatively expound the faith, and commit it to the inspired Writings. It was given to few, comparatively speaking, to be pastors and teachers and give instruction in the faith. How likely then that the mass of believers should jump to the conclusion that the defence of the faith and contention for it was also the business of but a few. Hence the need for this word of exhortation. Is it not extraordinary and reprehensible that with this exhortation before us there should today be so many who consider that contending for the faith is no concern of theirs, and would like to relegate it to a few who have high scholastic qualifications or some kind of official status?

It had evidently been upon the heart of Jude to write an epistle to the Christians whom he knew. He gave all diligence to carry out his intention. This must mean that he prayed and thought over this matter. He then decided to write about the common salvation. This is the gospel.

It is the nearest and the dearest object to every believer, for it is the matchless story of God's love. It reveals the Son of God, our Lord, who died for our sins, who was buried and rose again the third day. There are blessed depths and heights in this gospel, the salvation which believers have in common, which have never yet been measured. Jude thought to make this the theme of his epistle. Then something happened. The power which was to guide his pen constrained him to write about something else. The Holy Spirit constrained him to exhort Christians to contend earnestly for the faith once and for all delivered unto the saints. Here is a very fine illustration at the close of the New Testament of how the Word of God was given. Jude had a desire to write about the common salvation; but the Holy Spirit wanted him to write about something else and He constrained him to do so, not in his own words but in words given by God.

Jude had wanted to write a more pleasant letter, in fact it seems as if he had already begun to prepare one about the general principles of the Christian faith. But the pressing emergency had to be addressed. He recognised the problem and is constrained to write. We all like pleasant letters, but when needs demand they must be faithfully addressed. He was in earnest to write about the common salvation. What a grand subject to write on. I suppose we have his desire answered in the epistle of Paul to the Romans. Paul was not ashamed of the gospel of Christ for it was God's power unto salvation to everyone who believes (Rom. 1:16). Of course not every religious message is the gospel of our salvation (Eph 1:13), but the word of truth that brought the gospel was the declaration that Christ had paid the full price to effect our eternal salvation. Any gospel that doesn't give settled rest and peace in respect of our eternal security is not the common salvation.

Jude ministers, however, not only present consolation through the mighty succour of God, but also encouragement in the glorious prospect when, all the trials past, God Himself would present the saints faultless before His glory with exceeding joy. The word "faultless" is the same as is used of the Lord Himself when it says, He "offered Himself without spot to God." (Heb. 9:14. See also Eph. 1:4; 1 Peter 1:19, etc.) Such will be the perfected condition of the saints; and of necessity so, as otherwise they could not stand before the presence of the glory of God. It is no wonder then that the words are added, "With exceeding joy;" for then they will perceive the full results of their "common salvation," and understand, as they had never understood before, that all the blessedness into which they have then been brought, full and entire conformity to Christ in glory, as well as their preservation from all the dangers attendant upon their wilderness journey, has flowed from the heart of Him before whom they now stand in eternal blessedness. And their joy will doubtless find expression in this ascription, provided for them when down here in the stress of the conflict, "To the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion, and power, before all time, and now, and for evermore. Amen." (Revised Version.) The songs of heaven may therefore be learnt on earth; for God is above all time, unchanging, and His praise is therefore eternal. But it is brace, and grace alone, that can open our lips to sing His praise. E. D.

Jude ministers, however, not only present consolation through the mighty succour of God, but also encouragement in the glorious prospect when, all the trials past, God Himself would present the saints faultless before His glory with exceeding joy. The word "faultless" is the same as is used of the Lord Himself when it says, He "offered Himself without spot to God." (Heb. 9:14. See also Eph. 1:4; 1 Peter 1:19, etc.) Such will be the perfected condition of the saints; and of necessity so, as otherwise they could not stand before the presence of the glory of God. It is no wonder then that the words are added, "With exceeding joy;" for then they will perceive the full results of their "common salvation," and understand, as they had never understood before, that all the blessedness into which they have then been brought, full and entire conformity to Christ in glory, as well as their preservation from all the dangers attendant upon their wilderness journey, has flowed from the heart of Him before whom they now stand in eternal blessedness. And their joy will doubtless find expression in this ascription, provided for them when down here in the stress of the conflict, "To the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion, and power, before all time, and now, and for evermore. Amen." (Revised Version.) The songs of heaven may therefore be learnt on earth; for God is above all time, unchanging, and His praise is therefore eternal. But it is brace, and grace alone, that can open our lips to sing His praise. E. D.

Jude would have written to the saints about the common salvation, but found it necessary to exhort them to contend for the faith; and yet towards the close of the epistle he sets before them the way by which they were to be in the enjoyment of that salvation. He says, “Beloved, building up yourselves on your most holy faith; praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.” This is how their souls would be kept in the continual benefit of salvation. By keeping themselves in the pure atmosphere of the love of God they would be far removed from the influence of evil. And the way in which they would keep themselves in the love of God is set before them. By building themselves up on their most holy faith and praying in the Holy Ghost, by these two means.

Jude is similar in many ways to 2 Peter. Whilst the "common salvation" is upon his heart, he had to press the dark, terrible history of apostasy because it had already become manifest in the ruin of professing Christendom; but evil is not the centre, and the theme of his epistle is the "most holy faith" on which we are to build ourselves up, and "praying in the Holy Ghost," look for the mercy of our Lord Jesus Christ unto eternal life.

Jude was anxious to write to the believers on the glorious theme of “the common salvation,” but found it needful to exhort them to “earnestly contend for the faith.” And the need has not, alas! decreased since those primitive days.