MHC:犹大书 1:15-25

VV 15-25

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.

中文

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)

犹大书

犹 1

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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