The epithet 'holy' is attached to the Scriptures, the redeemed, the

prophets, the calling, but only once in all of its occurrences, apart from

the references to God and the Holy Spirit, is it used in the superlative

'most holy' and that of 'the faith' once delivered to the saints.

The apostle Jude makes references to conditions and environment which

were most unholy.  Angels leave their first estate, and are associated with

such cities and sins as those of Sodom and Gomorrha; men are described as

being 'filthy dreamers' who 'corrupt themselves'; their characteristics are

those of Cain, of Balaam and of Korah; they are referred to as spots,

wandering stars, ungodly, those who walk after their own lusts, being sensual

and having not the spirit.  While the believer, though bidden to engage in

acts of mercy, and the rescue of those who might be snatched as brands from

the burning, is exhorted to be on his guard 'hating even the garment spotted

by the flesh'.

What greater safeguard in a world of corruption can there be than

intimate, heartfelt association with our 'most holy faith'?  The first thing

the believer is called upon to do by Jude is to 'build'.  'Building up

yourselves on your most holy faith' (20).  If the words 'most holy' are among

the highest in the spiritual realm, the word that gives us the conception of

'building' is among the most homely.  Oikos, the root of the word used by

Jude, means a home, a house or a household, and no matter how its meaning may

be expanded, it never refers to a mere 'building' in the architectural sense,

but always to a place wherein one may 'dwell'.  To merely state this fact,

and pass on to other things is not enough.  It is desirable that this homely

truth should be brought truly home to the reader.

Men who would flee the corruption of the world have had resort to

monasteries, churches, retreats, conferences, discipline, austerity, badges

and leagues, but the Divine provision is a home which has for its foundation

our most holy faith.  A proverb which we believe would stand the test of time

is, 'Take care of the home, and the Church will take care of itself'.  With

this important fact in mind, let us closely study the usage of the word 'to

build' and its many compounds, that we may receive from our meditation and

labour in the Word an indelible impression of this blessed truth.

Without pretending to settle the question as to which comes first in

the formation of language, the thing, that is the noun, or the act, that is

the verb, we commence with the verb oikeo because of its simplicity.  It

occurs but nine times in the New Testament  and is always translated

'to dwell'.  Katoikeo, a more intensive form, occurs forty -eight times in

the New Testament and is translated 'to dwell' and 'dweller' forty -five

times, and 'inhabit' three times.  Such variants as katoiketerion, katoikesis

and katoikia are translated 'dwelling' and 'habitation'.  Never in the whole

range of its usage, whether literally or figuratively, does the word mean the

mere edifice, the mere building; throughout the New Testament it always means

a dwelling -place, a home.  There are thirty -three other variants or

compounds of oikos or oikeo employed in the New Testament.

Oikos in the primitive sense means 'a house' (Luke 1:23).  In a

secondary sense 'the house of David' (Luke 1:27); 'the house of God' (Luke

6:4), and so throughout its 110 occurrences.  Never is it translated

'building' and where it is translated 'temple' (Luke 11:51), it is but a

translator's variant for 'the house of God'.  In three places the word is

rendered 'household' (Acts 16:15; 1 Cor. 1:16; 2 Tim. 4:19) where by a common

figure of speech the house is used for the people who dwell in it.