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MHC:犹大书 1

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120721【译】何叶-【校】湑然


这封信是写给福音里的所有信徒的,目的显然是为告诫信徒提防假教师。他们正准备偷偷溜进教会,伺机散播谬论邪说,企图将所有基督徒削弱成信仰有名无实、信仰表里不一。假教师一直这样否认自身责任的神圣,教导信徒停留在罪的行径里,并以永生的盼望加以引诱。这些诱惑者卑鄙无耻的特性已然原形毕露,他们难逃大审判。信的结尾是对信徒的警戒、忠告,同时饱含劝勉。


章节大纲 

第1-4节 使徒犹大劝告要坚定不移持守信心  

第5-7节 警告要提防受假教师蛊惑的危险,并指出假教师及其跟随者会受大惩罚 

第8-16节 对这些引诱人的及其可悲结局的骇人描述。

第17-23节 警告信徒不要稀奇这些引诱者在他们中出现 

第24-25节 以鼓舞人心的颂赞结束书信 

1–4 

基督徒蒙召告别世人,摆脱邪恶的灵及邪恶的性情;蒙召超越世界,抵达更高更好,进到天堂,得那未见的永生;蒙召弃罪归主,改虚浮为踏实,变肮脏为圣洁:这一切的蒙召全赖神的旨意和恩典。所以,如果得洁净受赞美,一切的尊贵荣耀都要归于且只归于神。对人的灵魂开始恩典作为的是神,将此恩典继续并完全的也是神。我们不要相信自己,也不要信积攒已得的恩典,而要信靠神,单单信靠祂。神的怜悯是我们所拥有和盼望的一切美好的源头。怜悯,不只施给苦难者,也赐给罪人。随之而来的是平安——从我们领受的怜悯中感受到的平安,而平安又喷涌出爱。基督对我们的爱,我们对基督的爱,以及弟兄彼此间的爱。犹大祈祷的不是基督徒满足于小灵小信,而是祈祷众灵魂和团契满得平安、怜悯和爱。福音的大门向所有人敞开,但顽梗和恶毒却常令人自闭门外。至终,能得恩膏的有且只有信徒——每一位信徒。这恩膏赐给刚强的,也赐给软弱的。凡已领受这普遍救赎真理的,就当切而不怒地为之竭力争辩。因真理而撒谎可耻,为真理而谩骂可悲。领受了真理就当像使徒那样据理力争,凭着为真理所持的耐心和勇气忍耐,当所宣扬的信仰或要理的点滴概念不为人信奉时,我们也不必使人难堪。那些一味败坏真理的人,蹑手蹑脚偷着进来的人,像蛇一样匍匐爬行的人,我们必须与其势不两立,掷地有声地为真理辩护。神施恩如雨,一直令人叹为观止地施恩如雨,福音恩惠丰丰盛盛无限量,目的是为救人弃罪就神,而人却对此顽固不化,名目张胆地犯罪,这种轻慢亵渎实在是令人发指!

5–7

物质的权益、虚伪的宣言以及假冒的信奉,并不能保证那变得不信和不顺服之人免于神的复仇。不信的以色列人在旷野被灭绝就是鲜活的例子,没有任何人可以仗着特权肆意妄为。以色列人曾得享多如牛毛的神迹,但即便是他们也毁在了不信的罪里。还有那诸多的天使,竟然不满意神分配的职位,骄傲就是直接导致牠们堕落的主要原因。天使堕落了尚且被拘留等到大日的审判;堕落的人又岂能逃脱大日审判呢?当然逃不了的!世人啊,赶紧想想吧!所多玛的毁灭不正是一个大警告吗?彼得前书2:11说得好啊:“我劝你们要禁戒肉体的私欲,这私欲是与灵魂争战的。”神一如从前,圣洁、公义、完全。诗篇4:4如此说:“你们应当畏惧,不可犯罪。”所以,凡引诱灵魂背逆基督的一切,我们都不要在其上停留,唯有灵魂被圣灵更新为神的样式,才能保守我们不至毁在神的仇敌手中。我们要多思想天使的教训,要明白其实受造物的价值尊严根本一无是处。恰如约伯记15:16一语道破:“何况那些污秽可憎,喝罪孽入水的罪人世人呢!”

8–16  

假教师是做梦的人。他们大大玷污了灵魂,也大大重创了灵魂。他们有着搅扰的心思和煽风点火的灵,忘了凡掌权的都是神所命的(参看罗马书13:1)。回顾关于摩西遗体的斗争,当时,撒旦为了诱惑以色列人敬拜牠,于是企图将摩西的葬身之地公之于众,但牠并没得逞,只落得用绝望的毁谤泄愤的下场。这段历史提醒所有争论的人绝不要怨声控告,同时借此教导我们要保护属神的人。过去现在都没有公然藐视神的律法,也没有背后诋毁主的命令,而本质却是基督教敌人的,这样的人我们若要揪出来,即便并非不能,也绝非易事。这些人经常吹嘘自己是最有智慧的人,其实他们恰如这里所比喻的,是没有灵性的畜类。他们在最敞明的教导上败坏自己,不怪他们的理解力不够,而在于他们堕落的意愿、错乱的欲念和喜好。当人言不由衷、口是心非,信仰不公不义,这真是奇耻大辱。主自会在祂的时候以祂的方式对此进行排查;断不像人那样盲目地不分麦子稗子全都收割。人若在灵里开始,却在肉身结束,实在很悲哀。这表示他们经历了两次死亡:曾经已在本性中堕落的状态下死掉了,而今又因被证实为假冒伪善再次身亡。既是枯木,何必累赘地土?剪去烧了吧!汹涌的波涛虽令出海之人心惊胆战,然而一旦进入港湾,咆哮与惊惶就都如过眼云烟了。在这世界并那时的到来,假教师就准备接受最严厉的惩罚吧!他们发光好比流星,稍纵即逝,至终必将永远沉入无底的黑暗。经文中没有任何一处提到有关以诺的预言,然而却有一节一目了然地证实了我们要信的全部要理。从中我们发现,早在洪水之前就已经预言了基督会前来审判。主的到来将是多么荣耀的日子!请注意,“不虔诚”这词数次重复。其实,很多时候,除非嘲笑真道,否则根本不是指言语虔诚或不虔诚,而是指不遵循圣灵的教导。彼此论断,尤其是恶意中伤,毫无疑问要受到那日的审判。这些恶人和引诱人的对所发生的一切愤愤不平,从不满意他们现时的境况与身份。他们的欲望、他们的嗜好,竟成了他们全部的法度规章。人,一旦满足于罪恶的念想,就最可能屈服在不受约束的激情里,放浪形骸。主的仆人,从世界之初,已经将注定的审判昭告天下,所以我们务要引以为戒。我们要单单像仆人跟随基督一样地信靠顺服。

17–23

 属乎血气的人背离基督及其教会,罪恶地勾结魔鬼,污秽地沉溺于世界,肮脏地纵情肉体。这比起因众说纷纭、莫衷一是,因外在崇拜或表面体制的形式方法不同而脱离任何教会支派而言,更是罪大恶极。属血气的人没有圣灵,任何没有圣灵同在的人都不是属基督的。恩典的信以慈爱行事,纯净内心、征服世人,是最圣洁的,据此就与假信和死信区别开来。当我们在圣灵里祷告,在圣灵的引导和感化下,按圣道的准则,满怀信心、热情,恳切地祷告,我们所求的才最有可能奏效,因为是在圣灵里祷告。对永生满怀期待的相信,能武装我们抵抗罪的诱惑,因为在喜乐的盼望中,鲜活的信心能帮助我们克制情思欲念。我们当彼此监督、诚实审慎地相互批评、相互效法榜样。当然,务要心怀怜悯,区别对待软弱犯罪与故意犯罪。对有些人,我们当轻言细语;对另一些人,我们要力告主的威严,存惧怕的心搭救。在黑暗的笼罩下,我们一切的努力必须伴之以决绝的恨罪,小心避免导致罪的产生,警防与罪有牵涉,远离邪恶,杜绝邪恶。

24-25

神能够且愿意保守我们不跌倒,将我们无瑕无疵地呈现在祂荣耀的面前。无瑕无疵,不是说像从没犯过罪的那样,而是指因着神的怜悯和主受死的工价,早已得到最公正合法的判处。虔诚的信徒全都是父赐给主的,父所赐予的,主一个也没落下,一个也不会落下。也许,我们因犯错而满心恐惧、怀疑、忧伤;但救主已为祂的子民担当了一切,所以我们将呈现为无瑕无疵的。没有罪,就没有悲伤;有完美的圣洁,就有完美的喜乐。我们要更多仰望能保守我们不失脚的主,加增并持守祂在我们里面的成就,直到我们在祂的荣耀面前无可指摘。那时,愿我们的心得享世人买不到的喜乐;那时,愿神喜悦我们,愿慈爱救主的喜乐完全。愿荣耀、威严、能力、权柄都归与英明制定此计划并诚实完满将其成就的神,从今时直到永永远远。阿门!


http://blog.tianya.cn/blogger/post_read.asp?BlogID=4470083&PostID=45876481


J U D E. CHAP. I. <ref>http://www.ccel.org/ccel/henry/mhc6.Ju.ii.html</ref>

We have here,

I. An account of the penman of this epistle, a character of the church, the blessings and privileges of that happy society, ver. 1, 2.

II. The occasion of writing this epistle, ver. 3.

III. A character of evil and perverse men, who had already sprung up in that infant state of the church, and would be succeeded by others of the like evil spirit and temper in after-times, ver. 4.

IV. A caution against hearkening to and following after such, from the severity of God towards the unbelieving murmuring Israelites at their coming out of Egypt, the angels that fell, the sin and punishment of Sodom and Gomorrah, ver. 5-7.

V. To these the apostle likens the seducers against whom he was warning them, and describes them at large, (ver. 8 to 13, inclusive).

VI. Then (as specially suitable to his argument) he cites an ancient prophecy of Enoch foretelling and describing the future judgment, ver. 14, 15.

VII. He enlarges on the seducers' character, and guards against the offence which honest minds might be apt to take at the so early permission of such things, by showing that it was foretold long before that so it must be, ver. 16-19.

VIII. Exhorts them to perseverance in the faith, fervency in prayer, watchfulness against falling from the love of God, and a lively hope of eternal life, ver. 20, 21.

IX. Directs them how to act towards the erroneous and scandalous, ver. 22, 23. And,

X. Closes with an admirable doxology in the last two verses.

犹大书 1

--Michael 2012年2月1日 (三) 15:05 (CST)

我们这里有,

一、关于本书信的作者、该教会的特点、对那个幸福的社区的祝福和特权, 1-2节。

二、撰写此信的因由,3节。

三、邪恶、堕落的人的一个特点,他们出现在那些还处在婴孩阶段的教会中,并且会有其他的同类人继承他们,那些就像在末世的邪灵和试探的人, 4节。

四、对那些硬着心向往这些东西并且跟随效仿的人的警告,从神而来的严厉,向那些从埃及之地出来并且发怨言的不信的人,向那些堕落的天使,所多玛和蛾摩拉的罪恶和惩罚, 5-7节

五、使徒将那些毁谤者比作这些,并且警告他们,详尽的描述他们(8到13节)

六、然后(非常适用于其观点)他引用了先知以诺对将来的审判的预言和解释, 14,15节

七、详述那些诱惑人的行为;警告不要违背诚实的心,而倾向于了乐意许可去做这样的事情;同时指出这事是老早以前就被预言过的, 16-19节。

八、劝戒他们持守信仰、热切祷告,警醒不要从上帝的爱中失落,并且对永生有一个活泼的盼望,20和21节。

九、指导他们如何对待那些在错误和羞耻中的人, 22和23节。

十、最后两节以赞美颂歌结束。

分工和进展情况

请大家现在这里领取任务,然后在这里记录翻译紧张情况.一个部分可以有多个人,一个人也可以领取多个部分.

概述

--Michael 2012年1月30日 (一) 14:38 (CST)

我目前在翻译这里 Michael

1-2节

Apostolic Benediction. (a. d. 66.)


1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: 2 Mercy unto you, and peace, and love, be multiplied.


Here we have the preface or introduction, in which,


I. We have an account of the penman of this epistle, Jude, or Judas, or Judah. He was name-sake to one of his ancestors, the patriarch—son of Jacob, the most eminent though not the first-born of his sons, out of whose loins (lineally, in a most direct succession) the Messiah came. This was a name of worth, eminency, and honour; yet


1. He had a wicked name-sake. There was one Judas (one of the twelve, surnamed Iscariot, from the place of his birth) who was a vile traitor, the betrayer of his and our Lord. The same names may be common to the best and worst persons. It may be instructive to be called after the names of eminently good men, but there can be no inference drawn thence as to what we shall prove, though we may even thence conclude what sort of persons our good parents or progenitors desired and hoped we should be. But,



2. Our Judas was quite another man. He was an apostle, so was Iscariot; but he was a sincere disciple and follower of Christ, so was not the other. He was a faithful servant of Jesus Christ, the other was his betrayer and murderer; therefore here the one is very carefully distinguished from the other. Dr. Manton's note upon this is, that God takes great care of the good name of his sincere and useful servants. Why then should we be prodigal of our own or one another's reputation and usefulness? Our apostle here calls himself a servant of Jesus Christ, esteeming that a most honourable title. It is more honourable to be a sincere and useful servant of Christ than to be an earthly king, how potent and prosperous soever. He might have claimed kindred to Christ according to the flesh, but he waives this, and rather glories in being his servant. Observe,



(1.) It is really a greater honour to be a faithful servant of Jesus Christ than to be akin to him according to the flesh. Many of Christ's natural kindred, as well as of his progenitors, perished; not from want of natural affection in him as man, but from infidelity and obstinacy in themselves, which should make the descendants and near relatives of persons most eminent for sincere and exemplary piety jealous over themselves with a godly jealousy. A son of Noah may be saved in the ark from a flood of temporal destruction, and yet be overwhelmed at last in a deluge of divine wrath, and suffer the vengeance of eternal fire. Christ himself tells us that he that heareth his word and doeth it (that is, he only) is as his brother, and sister, and mother, that is, more honourably and advantageously related to him than the nearest and dearest of his natural relatives, considered merely as such. See Matt. xii. 48-50.



(2.) In that the apostle Jude styles himself a servant, though an apostle, a dignified officer in Christ's kingdom, it is a great honour to the meanest sincere minister (and it holds proportionably as to every upright Christian) that he is the servant of Christ Jesus. The apostles were servants before they were apostles, and they were but servants still. Away then with all pretensions in the ministers of Christ to lordly dominion either over one another or over the flocks committed to their charge. Let us ever have that of our dear Redeemer in actual view, It shall not be so among you, Matt. xx. 25, 26. —And brother of James, to wit, of him whom the ancients style the first bishop of Jerusalem, of whose character and martyrdom Josephus makes mention, ascribing the horrible destruction of that city and nation to this wicked cruelty, as one of its principal causes. Of this James our Jude was brother, whether in the strictest or a larger (though very usual) acceptation I determine not. He however reckons it an honour to him that he was the brother of such a one. We ought to honour those who are above us in age, gifts, graces, station; not to envy them, yet neither to flatter them, nor be led merely by their example, when we have reason to think they act wrong. Thus the apostle Paul withstood his fellow-apostle Peter to the face, notwithstanding the high esteem he had for him and the affectionate love he bore to him, when he saw that he was to be blamed, that is, really blameworthy, Gal. ii. 11, and following verses.




II. We are here informed to whom this epistle is directed; namely, to all those who are sanctified by God the Father, and preserved in Jesus Christ, and called. I begin with the last—called, that is, called Christians, in the judgment of charity, further than which we cannot, nor in justice ought to go, in the judgments or opinions we form or receive of one another; for what appears not is not, nor ought to come into account in all our dealings with and censures of one another, whatever abatements the divine goodness may see fit to make for an honest though misguided zeal. The church pretends not (I am sure it ought not) to judge of secret or hidden things (things drawn into the light before time), lest our rash and preposterous zeal do more harm than good, or I am afraid ever will do. The tares and wheat (if Christ may be Judge) must grow together till the harvest (Matt. xiii. 28-30); and then he himself will, by proper instruments, take timely care to separate them. We ought to think the best we can of every man till the contrary appear; not being forward to receive or propagate, much less invent, disadvantageous characters of our brethren. This is the least we can make of the apostle's large and excellent description of charity (1 Cor. xiii.), and this we ought to make conscience of acting up to, which till we do, the Christian churches will be (as, alas! they are at this day) filled with envying and strife, confusion and every evil work, Jam. iii. 16. Or, the apostle may speak of their being called to be Christians, by the preaching of the word, which they gladly received, and professed cordially to believe, and so were received into the society and fellowship of the church—Christ the head, and believers the members; real believers really, professed believers visibly. Note, Christians are the called, called out of the world, the evil spirit and temper of it,—above the world, to higher and better things, heaven, things unseen and eternal,—called from sin to Christ, from vanity to seriousness, from uncleanness to holiness; and this in pursuance of divine purpose and grace; for whom he did predestinate those he also called, Rom. viii. 30. Now those who are thus called, are,



1. Sanctified: Sanctified by God the Father. Sanctification is usually spoken of in scripture as the work of the Holy Spirit, yet here it is ascribed to God the Father, because the Spirit works it as the Spirit of the Father and the Son. Note, All who are effectually called are sanctified, made partakers of a divine nature (2 Pet. i. 4); for without holiness no man shall see the Lord, Heb. xii. 14. Observe, Our sanctification is not our own work. If any are sanctified, they are so by God the Father, not excluding Son or Spirit, for they are one, one God. Our corruption and pollution are of ourselves; but our sanctification and renovation are of God and his grace; and therefore if we perish in our iniquity we must bear the blame, but if we be sanctified and glorified all the honour and glory must be ascribed to God, and to him alone. I own it is hard to give a clear and distinct account of this, but we must not deny nor disregard necessary truth because we cannot fully reconcile the several parts of it to each other; for, on that supposition, we might deny that any one of us could stir an inch from the place we are at present in, though we see the contrary every day and hour.



2. The called and sanctified are preserved in Christ Jesus. As it is God who begins the work of grace in the souls of men, so it is he who carries it on, and perfects it. Where he begins he will perfect; though we are fickle, he is constant. He will not forsake the work of his own hands, Ps. cxxxviii. 8. Let us not therefore trust in ourselves, nor in our stock of grace already received, but in him, and in him alone, still endeavouring, by all proper and appointed means, to keep ourselves, as ever we would hope he should keep us. Note,



(1.) Believers are preserved from the gates of hell, and to the glory of heaven.



(2.) All who are preserved are preserved in Jesus Christ, in him as their citadel and stronghold, no longer than they abide in him, and solely by virtue of their union with him.



III. We have the apostolical benediction: Mercy to you, &c. From the mercy, peace, and love of God all our comfort flows, all our real enjoyment in this life, all our hope of a better.



1. The mercy of God is the spring and fountain of all the good we have or hope for; mercy not only to the miserable, but to the guilty.


2. Next to mercy is peace, which we have from the sense of having obtained mercy. We can have no true and lasting peace but what flows from our reconciliation with God by Jesus Christ.


3. As from mercy springs peace, so from peace springs love, his love to us, our love to him, and our brotherly love (forgotten, wretchedly neglected, grace!) to one another. These the apostle prays may be multiplied, that Christians may not be content with scraps and narrow scantlings of them; but that souls and societies may be full of them. Note, God is ready to supply us with all grace, and a fulness in each grace. If we are straitened, we are not straitened in him, but in ourselves.

使徒的祝福。


1:1 耶稣基督的仆人,雅各的弟兄犹大,写信给那被召、在父 神里蒙爱、为耶稣基督保守的人:1:2 愿怜恤、平安、慈爱多多地加给你们!



我们且看前言,其中,



一、我们得解释一下这封信的笔者,犹大。他和他的一位先祖同名,也就是雅各的儿子——族长。族长虽不是长子,但却因为弥赛亚出身于其家族中(直系血亲),他是最受人尊敬的一位。犹大曾是象征价值、杰出和荣耀的名字;然而,



1.也曾有个恶者叫这名。有一个可耻的背信弃义的犹大(十二使徒之一,按其出生地而姓犹太),是出卖了他自己的主也就是我们的主的叛徒。也许同名对于至善至恶者都很寻常。也许以至善之人的名字命名可以是有教益的,尽管我们可以借此断定我们的善父善母或者祖宗先辈希望我们成为什么样的人,但根据我们将要证明的,却并不能因此得出任何别的结论。不过,



2.我们的犹大是极其个别的。他是一位使徒,而出卖耶稣的犹大也是。但他是基督虔诚的信徒和随从,但叛徒犹大却不是。他是耶稣基督忠实的仆人,另一个犹大却是基督的叛徒是凶手;所以得小心谨慎将这里这个犹大与另外那个犹大区别开来。万通博士于此的注释说,神很小心使用合祂心意的虔诚仆人的好名声。既然如此,那么为什么,我们对自己或别人的名声和功绩毫不吝惜呢?我们的使徒犹大在此称自己为耶稣基督的仆人,视其为最荣耀的称号。不论多么权威与成就的人,做一个虔诚蒙神喜悦的基督仆人远比做一个世人的王尊贵得多。他或许本可以根据肉体宣称自己是基督的至亲,但是他放弃了,心甘情愿地在做基督仆人中得享荣耀。解释,



(1.)做虔诚的耶稣基督的仆人远比按属世而与他同宗族有更大荣耀。基督的很多本亲,以及祖先们,都早已作古; 不是由于神对他们作为人的不喜爱,而是由于他们自己的淫乱不堪和冥顽不灵,这会使得人的后代和近亲们因 做一个虔诚的仆人,这是使后裔和近亲们因忠实和杰出的虔诚最最受人尊敬的。 想那时,挪亚的一个儿子也许在方舟中暂时幸免于一场洪水的浩劫,不料最后却降服在神倾盆而下的盛怒中,惨遭永火的复仇。基督亲口告诉我们说凡遵照(只遵照)天父旨意的就是祂的兄弟姐妹和母亲了,也就是说,仅仅从身份考虑的话,这些人对他来说比本亲更荣耀和受益(参看马太福音12:48-50)。



(2.)尽管犹大是一位使徒,是基督国度里高贵的权者,却在经文中自称为仆人,对最卑微的虔诚的仆牧师来说(它相应地保守着每一个诚实的基督徒)成为基督耶稣的仆人实乃一份大荣耀。使徒们在成为使徒之前都是仆人,并且过去是仆人现在还是仆人。从那以后,在基督用人们身上具备所有就到主的治理的资格的或者一个又一个或者超越了遵照他们命令的众教徒。在现实生活中,我们任何时候都要谨记我们救主的话,在你们中间就不会这样了(参看马太福音20:25-26)。雅各的弟兄,这位雅各即初期教会耶路撒冷的第一位主教,关于他的品行和殉道,约瑟夫(注:应指著名犹太史家约瑟夫)曾经提及,并将处死雅各的残忍行为作为后来耶路撒冷城以及犹太民族遭遇的毁灭性灾难的重要原因之一。我们的犹大就是这位雅各的弟兄,至于是严格意义上的亲兄弟或者远亲(不过他们很熟)我不能确定。他却以是如此之人的兄弟而觉得荣耀。我们应该敬重那些比我们年长,比我们有天赋,享有更多恩典,地位高于我们的人;不可嫉妒,也不可奉承,当我们有理由相信他们所行不义时绝不能仿效他们。正如,尽管使徒保罗对弟兄彼得怀有崇高的尊敬和深情的爱戴,但发现其有可指摘之处,也就是说确实应受指摘时仍旧当面抵挡(加拉太书2:11及下述经节)。




二、在此我们知道了这封信是写给谁的,那便是,写给所有受父神圣化、在耶稣基督里蒙保守、蒙召唤之人的。我以姓氏,也就是基督徒开头,在慈爱的审判中,比我们所不能的,也比我们本不该的就更进了一步,在审判或劝勉中我们塑造成了彼此或者说接纳了对方;因为显来不对的就不对,也不该计入我们相互间一切的交易和指摘里, 尽管是被误导的热情,然而任何中止神的良善表面也可以看起来对促进诚实是有利的。教会假装不(我敢肯定这确实不该)评判隐秘的事(那些先于时间以前吸进光里的事),恐怕我们草率荒诞的热情弊大于益,或者说我担心这将一发不可收拾。稗子和麦子一起长(若基督可以是审判官),等到收割(参看马太福音13:28-30)。然后主人自己,用适当的工具,花时间仔细将二者分别开。我们要尽可能地去想象每个人最好的一面,直到人暴露出了不好的一面;不要冒失地听受或传播负面消息,不要捏造和毁谤弟兄的品格。我们对使徒博大浩瀚的慈爱的描述,所能理解的就这么一点(参看哥林多前书13)。我们对此要让良心振奋,若非如此,基督的教会(哎,正如现时)充斥着嫉妒和纷争,扰乱并各样的坏事比比皆是(参看雅各书3:16)。或者,使徒可以借着传讲他们欣然领受并公然热切表示要相信的道显示出他们正蒙召成为基督徒,这便为教会的团契和弟兄们所领受了——基督为头,信徒是肢体;真正的信徒彻彻底底,宣称的信徒引人注目。请注意,基督徒是蒙召的,蒙召脱离尘世及其邪恶思想和性情——超越尘世,就到更高更美之物、天国,并那未见的永恒的一切,——蒙召脱离罪归向基督,脱离空虚归向充实,脱离污秽归向圣洁;这在对神的旨意和恩典的追求中;神已召那些祂预先所定下的人(参保罗书8:30)。如此蒙召之人便是,




1、受圣化的:由父神圣化。圣洁在圣经中通常称之为圣灵的做工,然而在这里将其归于父神,因为灵是以父并子的灵做工的。请注意,所有那些有效蒙召的人都是神应许的,让我们得与神的性情有份(参看彼得后书1:4);非圣洁没有人能见主(希伯来书12:14)。请注意,我们的洁化不是我们自己的产物。任何人若得应许,都是蒙父神而来的,除外子或灵,因为他们本乃合一的,是一位神。我们的败坏和污秽却是出于我们自己;蛋我们的洁化和更新时从神及其恩典而来的;因此我们若败坏在我们的污秽里我们就得承受责备,,然而我们若受到洁化和颂扬所有的荣耀和赞美都要归于且唯独归于神。我承认,要对此给出一个清楚明白的解释是很难的,但是我们绝不能否认也不可藐视必然的真理,因为对于其个别部分我们不能得到完全一致的见解;因为,在那种假设下,尽管我们时刻看见万事万物的对立面,我们仍可能认为我们中任何人都寸步难移。




2、蒙召的和得应许的都在耶稣基督里蒙保守。因为是上帝在人类的灵魂中开始恩典之工,所以也是上帝将恩典继续,并将其完全。上帝在哪儿开始就在哪儿将其完全;尽管我们反复无常,而祂却始终如一。祂不会离弃自己亲手所造的(参看诗篇138:8)因此我们不要相信自己,也不要相信我们已获的恩典,却要信靠且唯独信靠神,用一切神指定的合神意的方式方法,像我们总是盼望神会保守我们那样,尽心竭力地保守我们自己。解释,



(1)信徒是蒙保守的,免入地狱之门,却归往天国的圣美。


(2)、凡蒙保守之人都是在耶稣基督里蒙保守着,一旦进到祂,只因为和祂相交,在祂里面,祂就成了众人的坚城要塞。



三、我们得到使徒的祝福:愿怜悯加给你们,&c.因着神的怜悯,平安、和爱,我们的安慰、生命中实实在在的喜乐、一切更美的盼望全都滚滚而来。



1、神的怜悯是我么所拥有所盼望的一切美好的源泉;怜悯不仅征对劳苦大众,也赐给认罪悔改之人。



2.紧接着怜悯的是平安,这是从我们享有了怜悯的感觉中收获的。除非我们借耶稣基督与神和好,否则我们不能拥有真真正正长长久久的平安。



3.因着从怜悯奔腾出平安,从平安便喷薄出爱,祂对我们的爱,我们对祂的爱,以及我们弟兄间对彼此的爱(丑恶被遗忘和忽略,神的恩典永存!)使徒犹大所祷告的这些可以得到大大增加,基督徒也许对自己的残羹冷炙和鼠目寸光很不满足,但灵魂和团契却可以充充满满。请相信,神乐意赐给我们一切的恩典,每一份恩典里面都是丰盛。我们若缺乏,断不是在神里面缺乏,必是在自我里面缺乏。

--何叶 2012年1月30日 (一) 15:09 (CST)何叶

3-7节

--Lhf.btj 2012年1月31日 (二) 14:18 (CST)

8-14节

--Michael 2012年2月1日 (三) 15:05 (CST) (现在是另外一个姊妹翻译这里)

15-25节

15 Exhortation to the Faithful; Conclusion. (a. d. 66.)


15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. 16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage. 17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; 18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. 19 These be they who separate themselves, sensual, having not the Spirit. 20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, 21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. 22 And of some have compassion, making a difference: 23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. 24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, 25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.


Here,


I. The apostle enlarges further on the character of these evil men and seducers: they are murmurers, complainers, &c., v. 16. Observe, A murmuring complaining temper, indulged and expressed, lays men under a very bad character; such are very weak at least, and for the most part very wicked. They murmur against God and his providence, against men and their conduct; they are angry at every thing that happens, and never pleased with their own state and condition in the world, as not thinking it good enough for them. Such walk after their own lusts; their will, their appetite, their fancy, are their only rule and law. Note, Those who please their sinful appetites are most prone to yield to their ungovernable passions.



II. He proceeds to caution and exhort those to whom he is writing, v. 17-23. Here,



1. He calls them to remember how they have been forewarned: But, beloved, remember, &c., v. 17. "Remember, take heed that you think it not strange (so as to stumble and be offended, and have your faith staggered by it) that such people as the seducers before described and warned against should arise (and that early) in the Christian church, seeing all this was foretold by the apostles of our Lord Jesus Christ, and consequently the accomplishment of it in the event is a confirmation of your faith, instead of being in the least an occasion of shaking and unsettling you therein." Note,


(1.) Those who would persuade must make it evident that they sincerely love those whom they would persuade. Bitter words and hard usage never did nor ever will convince, much less persuade any body.


(2.) The words which inspired persons have spoken (or written), duly remembered and reflected on, are the best preservative against dangerous errors; this will always be so, till men have learnt to speak better than God himself.


(3.) We ought not to be offended if errors and persecutions arise and prevail in the Christian church; this was foretold, and therefore we should not think worse of Christ's person, doctrine, or cross, when we see it fulfilled. See 1 Tim. iv. 1, and 2 Tim. iii. 1, and 2 Pet. iii. 3. We must not think it strange, but comfort ourselves with this, that in the midst of all this confusion Christ will maintain his church, and make good his promise, that the gates of hell shall not prevail against it, Matt. xvi. 18.


(4.) The more religion is ridiculed and persecuted the faster hold we should take and keep of it; being forewarned, we should show that we are fore-armed; under such trials we should stand firm, and not be soon shaken in mind, 2 Thess. ii. 2.



2. He guards them against seducers by a further description of their odious character: These are those who separate, &c., v. 19. Observe,


(1.) Sensualists are the worst separatists. They separate themselves from God, and Christ, and his church, to the devil, the world, and the flesh, by their ungodly courses and vicious practices; and this is a great deal worse than separation from any particular branch of the visible church on account of opinions or modes and circumstances of external government or worship, though many can patiently bear with the former, while they are plentifully and almost perpetually railing at the latter, as if no sin were damnable but what they are pleased to call schism.


(2.) Sensual men have not the Spirit, that is, of God and Christ, the Spirit of holiness, which whoever has not, is none of Christ's, does not belong to him, Rom. viii. 9.


(3.) The worse others are the better should we endeavour and approve ourselves to be; the more busy Satan and his instruments are to pervert others, in judgment or practice, the more tenacious should we be of sound doctrine and a good conversation, holding fast the faithful word, as we have been (divinely) taught, holding the mystery of the faith in a pure conscience, Tit. i. 9; 1 Tim. iii. 9.



3. He exhorts them to persevering constancy in truth and holiness.



(1.) Building up yourselves in your most holy faith, v. 20. Observe, The way to hold fast our profession is to hold on in it. Having laid our foundation well in a sound faith, and a sincere upright heart, we must build upon it, make further progress continually; and we should take care with what materials we carry on our building, namely, gold, silver, precious stones, not wood, hay, stubble, 1 Cor. iii. 12. Right principles and a regular conversation will stand the test even of the fiery trial; but, whatever we mix of baser alloy, though we be in the main sincere, we shall suffer loss by it, and though our persons be saved all that part of our work shall be consumed; and, if we ourselves escape, it will be with great danger and difficulty, as from a house on fire on every side.



(2.) Praying in the Holy Ghost. Observe,


[1.] Prayer is the nurse of faith; the way to build up ourselves in our most holy faith is to continue instant in prayer, Rom. xii. 12.


[2.] Our prayers are then most likely to prevail when we pray in the Holy Ghost, that is, under his guidance and influence, according to the rule of his word, with faith, fervency, and constant persevering importunity; this is praying in the Holy Ghost, whether it be done by or without a set prescribed form.



(3.) Keep yourselves in the love of God, v. 21.


[1.] "Keep up the grace of love to God in its lively vigorous actings and exercises in your souls."


[2.] "Take heed of throwing yourselves out of the love of God to you, or its delightful, cheering, strengthening manifestations; keep yourselves in the way of God, if you would continue in his love."



(4.) Looking for the mercy, &c.


[1.] Eternal life is to be looked for only through mercy; mercy is our only plea, not merit; or if merit, not our own, but another's, who has merited for us what otherwise we could have laid no claim to, nor have entertained any well-grounded hope of.


[2.] It is said, not only through the mercy of God as our Creator, but through the mercy of our Lord Jesus Christ as Redeemer; all who come to heaven must come thither through our Lord Jesus Christ; for there is no other name under heaven given among men by which we must be saved, but that of the Lord Jesus only, Acts iv. 12 compared with v. 10.


[3.] A believing expectation of eternal life will arm us against the snares of sin (2 Pet. iii. 14); a lively faith of the blessed hope will help us to mortify our cursed lusts.



4. He directs them how to behave towards erring brethren: And of some have compassion, &c., v. 22, 23. Observe,



(1.) We ought to do all we can to rescue others out of the snares of the devil, that they may be saved from (or recovered, when entangled therein, out of) dangerous errors, or pernicious practices. We are not only (under God) our own keepers, but every man ought to be, as much as in him lies, his brother's keeper; none but a wicked Cain will contradict this, Gen. iv. 9. We must watch over one another, must faithfully, yet prudently, reprove each other, and set a good example to all about us.



(2.) This must be done with compassion, making a difference. How is that? We must distinguish between the weak and the wilful.


[1.] Of some we must have compassion, treat them with all tenderness, restore them in the spirit of meekness, not be needlessly harsh and severe in our censures of them and their actions, nor proud and haughty in our conduct towards them; not implacable, nor averse to reconciliation with them, or admitting them to the friendship they formerly had with us, when they give evident or even strongly hopeful tokens of a sincere repentance: if God has forgiven them, why should not we? We infinitely more need his forgiveness than they do, or can do, ours, though perhaps neither they nor we are justly or sufficiently sensible of this.


[2.] Others save with fear, urging upon them the terrors of the Lord; "Endeavour to frighten them out of their sins; preach hell and damnation to them." But what if prudence and caution in administering even the most just and severe reproofs be what are primarily and chiefly here intimated—(I do but offer it for consideration); as if he had said, "Fear lest you frustrate your own good intentions and honest designs by rash and imprudent management, that you do not harden, instead of reclaiming, even where greater degrees of severity are requisite than in the immediately foregoing instance." We are often apt to over-do, when we are sure we mean honestly, and think we are right in the main; yet the very worst are not needlessly, nor rashly, nor to extremity, to be provoked, lest they be thereby further hardened through our default.—"Hating even the garment spotted with the flesh, that is, keeping yourselves at the utmost distance from what is or appears evil, and designing and endeavouring that others may do so too. Avoid all that leads to sin or that looks like sin," 1 Thess. v. 22.



III. The apostle concludes this epistle with a solemn ascription of glory to the great God, v. 24, 25. Note,


1. Whatever is the subject or argument we have been treating of, ascribing glory to God is fittest for us to conclude with. 2. God is able, and he is as willing as able, to keep us from falling, and to present us faultless before the presence of his glory; not as those who never have been faulty (for what has once been done can never be rendered undone, even by Omnipotence itself, for that implies a contradiction), but as those whose faults shall not be imputed, to their ruin, which, but for God's mercy and a Saviour's merits, they might most justly have been.—Before the presence of his glory. Observe,



(1.) The glory of the Lord will shortly be present. We now look upon it as distant, and too many look upon it as uncertain, but it will come, and it will be manifest and apparent. Every eye shall see him, Rev. i. 7. This is now the object of our faith, but hereafter (and surely it cannot now be long) it will be the object of our sense; whom we now believe in, him we shall shortly see, to our unspeakable joy and comfort or inexpressible terror and consternation. See 1 Pet. i. 8.



(2.) All real sincere believers shall be presented, and the Lord Redeemer's appearance and coming, by him their glorious head, to the Father, in order to his approbation, acceptance, and reward. They were given to him of the Father, and of all that were so given to him he has lost none, nor will lose any one, not an individual, a single soul, but will present them all perfectly holy and happy, when he shall surrender his mediatorial kingdom to his God and our God, his Father and our Father, John vi. 39, with ch. xvii. 12, 1 Cor. xv. 24.



(3.) When believers shall be presented faultless it will be with exceeding joy. Alas! now our faults fill us with fears, doubts, and sorrows. But be of good cheer; if we be sincere, we shall be, our dear Redeemer has undertaken for it, we shall be presented faultless; where there is no sin there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Surely, the God who can and will do this is worthy to have glory, majesty, dominion, and power, ascribed to him, both now and for ever! And to this we may well, with the apostle, affix our hearty Amen.


对信心的敦促;并结语。


1:15要在众人身上行审判,证实那一切不敬虔的人所妄行的一切不敬虔的事,又证实不敬虔的罪人所说顶撞他的刚愎话。1:16这些人是私下议论,常发怨言的,随从自己的情欲而行,口中说夸大的话,为得便宜谄媚人。1:17亲爱的弟兄啊,你们要记念我们主耶稣基督之使徒从前所说的话。1:18他们曾对你们说过,末世必有好讥诮的人,随从自己不敬虔的私欲而行。1:19这就是那些引人结党,属乎血气、没有圣灵的人。1:20亲爱的弟兄啊,你们却要在至圣的真道上造就自己,在圣灵里祷告1:21保守自己常在神的爱中,仰望我们主耶稣基督的怜悯,直到永生。1:22有些人存疑心,你们要怜悯他们;1:23有些人你们要从火中抢出来,搭救他们;有些人你们要存惧怕的心怜悯他们,连那被情欲沾染的衣服也当厌恶。1:24那能保守你们不失脚,叫你们无瑕无疵、欢欢喜喜站在他荣耀之前的我们的救主独一的神,1:25愿荣耀、威严、能力、权柄,因我们的主耶稣基督归于他,从万古以前并现今,直到永永远远。阿们!



这里:


I、使徒进一步扩充了恶徒和唆使者的特征:他们蛊惑人心,他们怨声载道(第16节)。 解释,此起彼伏的幽怨性情,如果被放纵被体现,就会把人放倒在一个极其糟糕的品性下;至少这一点是非常软弱的,对绝大部分弟兄来说都是非常恶劣的。他们怨尤神和神的旨意,责备人和人的引导;他们愤恨发生的一切事情,从不满意自己在世间的地位和境遇,总是觉得自己所得所有的不够好。他们仅有的准则和律法就是追求自己的贪念:意图,欲望,妄想。注意,那些纵情在罪恶欲望中的人最倾向于在没有约束的激情中堕落。



II.他继续警醒劝戒他致信的基督徒(第17-23节)。 在此,



1.他呼唤大家牢记之前的警戒:亲爱的弟兄啊,你们要记念我们主耶稣基督之使徒从前所说的话(第17节)。 “记住,你们不要觉得奇怪(以至于跌倒和触犯,错乱了你们的信仰),那些引诱的人,正如之前被警告和描述的那些人将会(也许早期)在基督教会里出现,我们主耶稣基督的使徒们早就说过的,因此这事的发生正是你们信仰的最好见证,而不该丝毫动摇和混淆你们的信仰。” 解释,



(1.)传道者要彰显出对受道者赤诚的爱。刺耳的话语和严酷的教条从来不会也永远不会使人信服,更难以说服任何人。


(2.)鼓舞人心的话语已经被说(或写)出来,人要适时记念并回想,如此才是对危险错误最好的防范;人要一直这样,直到学会说得比上帝自己的话更好。


(3.)如果谬误和迫害在基督教会中出现并盛行,我们不该恐慌;预言早就告知了这些。因此,当我们见证预言兑现时,我们不该反感基督徒、基督教义、和十字架。参看提摩太前书4:1,和提摩太后书3:1,以及彼得后书3.我们不要对此感到奇怪,却要因此感到安慰,因为在所有这些混淆中耶稣基督必将保守教会,很好地兑现祂的承诺,阴间的权柄不能胜过祂,马太福音16:18.


(4.)信仰越受奚落和迫害,我们就要越快拿起并保持;我们早就被警戒过的,我们要显示出已经提早做好了准备;在试炼下我们要站立住脚,心里切勿即刻就动摇,帖撒罗尼迦后书2:2.



2.犹大警诫弟兄们防范那些引诱人的,并进一步对他们可憎品性进行描述:这就是那些引人结党,属乎血气,没有圣灵的人(第19节)。 解释,


(1.)属乎血气之人是最严重的离神背道主义。他们背离神背离主背离教会,投向魔鬼投向尘世投向肉身,过程不虔诚,实践很邪恶;这远比脱离一个有形的教会的任何一个分支部分糟糕得多,因为有形的教会的理论和方式以及条件仅仅是表面的治理和崇拜。尽管很多人能坚忍不拔地忍耐住前者,然而大部分却不断地对后者责怨,似乎没有违背宗教的恶行,其实他们所满足的是分裂。


(2.)属乎血气的人没有灵,没有来自神和主的灵,也就是没有圣灵,而人若没有基督的灵,就不是属基督的,罗马书8:9。


(3.)那些越败坏的人,我们越要竭力拯救,并称许我们自己去拯救;撒旦和其傀儡越忙于做审判和实践的伪证,我们应该越坚韧地持守住彻底的教义和完全的言语,紧紧地持守住真道的信息,正如我们早就被(神)告知那样,存清洁的良心,固守真道的奥秘,提多书1:9;提摩太前书3:9。


3.犹大告诫基督徒们要不折不挠地坚守真道和圣灵。



(1.)亲爱的弟兄啊,你们却要在至圣的真道上造就自己(第20节)。解释,牢牢把持住我们的信仰的方法就是紧紧坚持在耶稣基督里。我们已经在纯正的真道和虔敬忠实的心上搭建好了根基,我们得在上边建造,不断地取得进步;我们要谨慎用什么材料在上边建造,即是说,要用金、银、宝石,而不是草、木,禾秸,哥林多前书,3:12.靠着完全的信念和恒常的祷告,即便遭到火烧的试炼,我们也总能得胜;然而,不论我们在地基里掺进何种元素,即便主要是虔敬,我们也难免遭受亏损,虽然我们人会得救,但我们的全部工程会被烧毁;并且,一旦我们自己逃跑,那么将会遭遇更大的危险和艰难,就像逃离一个四面围火的房子一样。



(2.)在圣灵里祷告。 解释,


[1.]祷告护持着信仰;在至圣的真道里增强我们自身的方法就是恒切祷告,罗马书12:12.


[2.]当我们在圣灵中求祷,我们的祷告才最有望得胜,也就是说要在圣灵的引领和感化下,按照祂的话语的准则,用信心,恳切,和持久的坚韧迫切祈求;不管神应允祷告是否有约定俗成的方式,我们都是藉圣灵求祷。


(3.)保守自己常在神的爱中(第21节)。



[1.]“保持在上帝充满生机活力的爱的恩典中,并在你的灵魂中实践。”[2.]“警惕你自己脱离了上帝赐给你的爱、喜乐、振奋、和伟大的显现;如果你保持在上帝的爱中,你自己就当一切行在上帝的旨意中。”



(4.)仰望我们主耶稣基督的怜悯,直到永生。


[1.]只有仰望主的怜悯才能得到永生;我们唯一的认罪是怜悯,却不是功绩;如果是功绩,那么也不是我们自己的功绩,而是耶稣基督的功绩,是那对我们有功绩的我们的主的功绩。除祂以外,我们别无它途可以求祷,也别无它法可怀着切实的盼望。[2.]圣经上说,不仅要藉着我们的创造主神的怜悯,也要藉着我们的救赎主耶稣基督的怜悯;所有上天堂的人都必须藉着我们的主耶稣基督才能到达;因为在天下人间,除了主耶稣教基督以外,没有赐下别的名我们可以靠着得救,使徒行传4:12和4:10 。[3.]期待永生的信仰能装备我们提防罪恶的陷阱(彼得后书3:14);充满喜乐的盼望能帮助我们克制邪恶的欲望。



4.他指导大家如何对待那些犯错误的弟兄们:有些人存疑心,你们要怜悯他们;有些人你们要从火中抢出来,搭救他们;有些人你们要存惧怕的心怜悯他们,连那被情欲沾染的衣服也当厌恶(第22与23节)。 解释,


(1.)我们应该竭尽所能拯救弟兄脱离魔鬼的圈套,使他们得以从危险的错误和恶劣的行为中得到拯救(或得到恢复,摆脱纠缠)。我们不仅(在神之下)要看守自己保持在神的爱中,也要尽我们所能看守我们的每一个弟兄都保守在神的爱中;对此,除了邪恶的该隐,再没有任何人违逆,创世记4:9。我们应该紧密看守彼此,而不是论断、指摘对方,我们要给我们中的所有人竖立好榜样。


(2.)我们要心存怜悯,区别对待。那该怎样对待呢?我们要准确分辨究竟是软弱犯错还是故意犯错。



[1.]对于有的弟兄我们要怜悯,温和地对待他们,使其在顺服中得以重建,而不必纠缠在我们的责难和他们的过犯里一味的苛刻和严厉,也不要因我们对他们的引导而幸灾乐祸傲慢居大;当他们表现出明显甚或有强烈希望的虔诚悔改时,我们不要敌视也不要厌恶与他们重修旧好:如果上帝都给予了原谅,我们何不该给予原谅?其实,我们对神的宽恕的渴求远比他们所需要的所能要的更无穷无尽,只是也许我们和他们都没有充分意识到这点。


[2.]对于其他人我们要怀惧怕的心拯救之,对其强调主惩治的恐怖;“竭力恐吓他们脱离罪恶;劝诫他们警醒进到地狱或招致永灭。”但是如果管理中,智慧和审慎,甚至最大的公义和严厉的责难成为了首当其冲的亲密,该怎么办呢——(我做,掂量着行);似乎他早就说过:“惧怕使你们在自己的良好意图和正直构想中免于因鲁莽愚昧的管理而受挫,面对这种惧怕,你们没变得坚强,却代之以要求收回,甚至在比先前的例子中需要更大程度的严厉对待。”当我们确信我们初衷的诚实,认为我们主要是正当的时,我们常倾向于过犹不及;然而最激烈的不是无需激怒,也不是轻易被激怒,也不是无止尽的发怒,以免因为我们的过犯他们更加地坚硬。——“连那被情欲沾染的衣服也当厌恶,也就是说,保持你们自己最远距离地远离邪恶和貌似邪恶的一切,并尽心竭力劝诫其他人也这样行。各样的恶事要禁戒不作,”帖撒罗尼迦前书5:22.



III.书信的最后,犹大庄严地将荣耀归于上帝,第24—25节。 解释,


1.不管我们讨论的话题和原由,归荣耀于上帝都是最合适的结束语。2.上帝是大能的,也是大爱的,在祂的荣耀前,祂保守我们不失脚,赐给我们圣洁;我们的圣洁不像那些从来没有犯错的人那样(因为错误一旦发生则不可磨灭,即使全能的上帝自己也不能,否则就矛盾了),而是因着上帝的怜悯和耶稣基督的宝血,我们的罪得到赦免,于是才不至于毁灭。——在上帝的荣耀面前。 注意,


(1.)主的荣耀不久就会显现。对此的期待,我们现今觉得遥不可及,而很多人觉得无影无踪,但是主一定会来的,这将是清清楚楚真真实实的。众目都要看见祂,启示录1:7.这是现在我们信仰的对象,但不久以后(确切地说这时间不会太久了)这将是我们感官的实际;这位我们所信着的,我们很快就能见到祂。因着信祂,我们有着难以言说的喜乐和安慰,还有无从表达的惧怕和惊愕。参彼得前书1:8.



(2.)主显现到来时,所有真正虔诚的信徒都将通过祂——他们荣耀的头,呈现到父的面前寻求祂的认可、接纳和赏赐。他们是父赐给子的,是父赐给子的全部,过去从来没被遗落任何一个,以后也不会被遗落任何一个。他们不是个体或者单个的灵魂,而是全部呈上,完完全全的圣洁和喜乐。那时,耶稣基督将会把中保国度交给祂的神也即我们的神,交给祂的父也即我们的父,参约翰6:39和历代志上17:12以及哥林多前书15:24。


(3.)当信徒以圣洁被呈上,那将喜乐非常。唉!我们今天的过错使我们充满了恐惧,怀疑和忧伤。但是你们可以放心,如果我们虔诚,我们将会由我们亲爱的救赎主承担我们全部的罪,我们将会以圣洁被呈上;那儿没有罪恶没有忧伤;那儿有着完美的圣洁有着完美的喜乐。当然啦,能够并愿意行此事的上帝当之无愧拥有一切的荣耀,威严,国度,权柄,全都归于祂,并现今直到永远!我们和使徒一并,献上我们的整颗心,竭诚祷告,阿们!

--何叶 2012年2月5日 (日) 20:10 (CST)--何叶 2012年2月5日 (日) 20:38 (CST)

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犹大书 1:1 犹大书 1:2 犹大书 1:3 犹大书 1:4 犹大书 1:5

犹大书 1:6 犹大书 1:7 犹大书 1:8 犹大书 1:9 犹大书 1:10

犹大书 1:11 犹大书 1:12 犹大书 1:13 犹大书 1:14 犹大书 1:15

犹大书 1:16 犹大书 1:17 犹大书 1:18 犹大书 1:19 犹大书 1:20

犹大书 1:21 犹大书 1:22 犹大书 1:23 犹大书 1:24 犹大书 1:25


犹大书

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MHC:圣经目录

旧约(OT) 创(Gen) 出(Exod) 利(Lev) 民(Num) 申(Deut) 书(Josh) 士(Judg) 得(Ruth) 撒上(1Sam) 撒下(2Sam) 王上(1Kgs) 王下(2Kgs) 代上(1Chr) 代下(2Chr) 拉(Ezra) 尼(Neh) 斯(Esth) 伯(Job) 诗(Ps) 箴(Prov) 传(Eccl) 歌(Song) 赛(Isa) 耶(Jer) 哀(Lam) 结(Ezek) 但(Dan) 何(Hos) 珥(Joel) 摩(Amos) 俄(Obad) 拿(Jonah) 弥(Mic) 鸿(Nah) 哈(Hab) 番(Zeph) 该(Hag) 亚(Zech) 玛(Mal)

新约(NT) 太(Matt) 可(Mark) 路(Luke) 约(John) 徒(Acts) 罗(Rom) 林前(1Cor) 林后(2Cor) 加(Gal) 弗(Eph) 腓(Phil) 西(Col) 帖前(1Thess) 帖后(2Thess) 提前(1Tim) 提后(2Tim) 多(Titus) 门(Phlm) 来(Heb) 雅(Jas) 彼前(1Pet) 彼后(2Pet) 约一(1John) 约二(2John) 约三(3John) 犹(Jude) 启(Rev)

导航

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参考

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