MHC:猶大書 1:1-2

VV 1-2 <ref>http://www.ccel.org/ccel/henry/mhc6.Ju.ii.html</ref>

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.

中文

使徒的祝福。

1:1 耶穌基督的僕人，雅各的弟兄猶大，寫信給那被召、在父　神里蒙愛、為耶穌基督保守的人：1:2 願憐恤、平安、慈愛多多地加給你們！

我們且看前言，其中，

一、我們得解釋一下這封信的筆者，猶大。他和他的一位先祖同名，也就是雅各的兒子——族長。族長雖不是長子，但卻因為彌賽亞出身於其家族中（直系血親），他是最受人尊敬的一位。猶大曾是象徵價值、傑出和榮耀的名字；然而，

1.也曾有個惡者叫這名。有一個可恥的背信棄義的猶大（十二使徒之一，按其出生地而姓猶太），是出賣了他自己的主也就是我們的主的叛徒。也許同名對於至善至惡者都很尋常。也許以至善之人的名字命名可以是有教益的，儘管我們可以藉此斷定我們的善父善母或者祖宗先輩希望我們成為什麼樣的人，但根據我們將要證明的，卻並不能因此得出任何別的結論。不過，

2.我們的猶大是極其個別的。他是一位使徒，而出賣耶穌的猶大也是。但他是基督虔誠的信徒和隨從，但叛徒猶大卻不是。他是耶穌基督忠實的僕人，另一個猶大卻是基督的叛徒是兇手；所以得小心謹慎將這裡這個猶大與另外那個猶大區別開來。萬通博士於此的注釋說，神很小心使用合祂心意的虔誠僕人的好名聲。既然如此，那麼為什麼，我們對自己或別人的名聲和功績毫不吝惜呢？我們的使徒猶大在此稱自己為耶穌基督的僕人，視其為最榮耀的稱號。不論多麼權威與成就的人，做一個虔誠蒙神喜悅的基督僕人遠比做一個世人的王尊貴得多。他或許本可以根據肉體宣稱自己是基督的至親，但是他放棄了，心甘情願地在做基督僕人中得享榮耀。解釋，

（1.）做虔誠的耶穌基督的僕人遠比按屬世而與他同宗族有更大榮耀。基督的很多本親，以及祖先們，都早已作古；不是由於神對他們作為人的不喜愛，而是由於他們自己的淫亂不堪和冥頑不靈，這會使得人的後代和近親們因做一個虔誠的僕人，這是使後裔和近親們因忠實和傑出的虔誠最最受人尊敬的。想那時，挪亞的一個兒子也許在方舟中暫時倖免於一場洪水的浩劫，不料最後卻降服在神傾盆而下的盛怒中，慘遭永火的復仇。基督親口告訴我們說凡遵照（只遵照）天父旨意的就是祂的兄弟姐妹和母親了，也就是說，僅僅從身份考慮的話，這些人對他來說比本親更榮耀和受益（參看馬太福音12：48-50）。

（2.）儘管猶大是一位使徒，是基督國度里高貴的權者，卻在經文中自稱為僕人，對最卑微的虔誠的仆牧師來說（它相應地保守着每一個誠實的基督徒）成為基督耶穌的僕人實乃一份大榮耀。使徒們在成為使徒之前都是僕人，並且過去是僕人現在還是僕人。從那以後，在基督用人們身上具備所有就到主的治理的資格的或者一個又一個或者超越了遵照他們命令的眾教徒。在現實生活中，我們任何時候都要謹記我們救主的話，在你們中間就不會這樣了（參看馬太福音20:25-26）。雅各的弟兄，這位雅各即初期教會耶路撒冷的第一位主教，關於他的品行和殉道，約瑟夫（註：應指著名猶太史家約瑟夫）曾經提及，並將處死雅各的殘忍行為作為後來耶路撒冷城以及猶太民族遭遇的毀滅性災難的重要原因之一。我們的猶大就是這位雅各的弟兄，至於是嚴格意義上的親兄弟或者遠親（不過他們很熟）我不能確定。他卻以是如此之人的兄弟而覺得榮耀。我們應該敬重那些比我們年長，比我們有天賦，享有更多恩典，地位高於我們的人；不可嫉妒，也不可奉承，當我們有理由相信他們所行不義時絕不能仿效他們。正如，儘管使徒保羅對弟兄彼得懷有崇高的尊敬和深情的愛戴，但發現其有可指摘之處，也就是說確實應受指摘時仍舊當面抵擋（加拉太書2:11及下述經節）。

二、在此我們知道了這封信是寫給誰的，那便是，寫給所有受父神聖化、在耶穌基督里蒙保守、蒙召喚之人的。我以姓氏，也就是基督徒開頭，在慈愛的審判中，比我們所不能的，也比我們本不該的就更進了一步，在審判或勸勉中我們塑造成了彼此或者說接納了對方；因為顯來不對的就不對，也不該計入我們相互間一切的交易和指摘里，儘管是被誤導的熱情，然而任何中止神的良善表面也可以看起來對促進誠實是有利的。教會假裝不（我敢肯定這確實不該）評判隱秘的事（那些先於時間以前吸進光里的事），恐怕我們草率荒誕的熱情弊大於益，或者說我擔心這將一發不可收拾。稗子和麥子一起長（若基督可以是審判官），等到收割（參看馬太福音13:28-30）。然後主人自己，用適當的工具，花時間仔細將二者分別開。我們要儘可能地去想象每個人最好的一面，直到人暴露出了不好的一面；不要冒失地聽受或傳播負面消息，不要捏造和毀謗弟兄的品格。我們對使徒博大浩瀚的慈愛的描述，所能理解的就這麼一點（參看哥林多前書13）。我們對此要讓良心振奮，若非如此，基督的教會（哎，正如現時）充斥着嫉妒和紛爭，擾亂並各樣的壞事比比皆是（參看雅各書3:16）。或者，使徒可以借着傳講他們欣然領受並公然熱切表示要相信的道顯示出他們正蒙召成為基督徒，這便為教會的團契和弟兄們所領受了——基督為頭，信徒是肢體；真正的信徒徹徹底底，宣稱的信徒引人注目。請注意，基督徒是蒙召的，蒙召脫離塵世及其邪惡思想和性情——超越塵世，就到更高更美之物、天國，並那未見的永恆的一切，——蒙召脫離罪歸向基督，脫離空虛歸向充實，脫離污穢歸向聖潔；這在對神的旨意和恩典的追求中；神已召那些祂預先所定下的人（參保羅書8:30）。如此蒙召之人便是，

1、受聖化的：由父神聖化。聖潔在聖經中通常稱之為聖靈的做工，然而在這裡將其歸於父神，因為靈是以父並子的靈做工的。請注意，所有那些有效蒙召的人都是神應許的，讓我們得與神的性情有份（參看彼得後書1:4）；非聖潔沒有人能見主（希伯來書12:14）。請注意，我們的潔化不是我們自己的產物。任何人若得應許，都是蒙父神而來的，除外子或靈，因為他們本乃合一的，是一位神。我們的敗壞和污穢卻是出於我們自己；蛋我們的潔化和更新時從神及其恩典而來的；因此我們若敗壞在我們的污穢里我們就得承受責備，，然而我們若受到潔化和頌揚所有的榮耀和讚美都要歸於且唯獨歸於神。我承認，要對此給出一個清楚明白的解釋是很難的，但是我們絕不能否認也不可藐視必然的真理，因為對於其個別部分我們不能得到完全一致的見解；因為，在那種假設下，儘管我們時刻看見萬事萬物的對立面，我們仍可能認為我們中任何人都寸步難移。

2、蒙召的和得應許的都在耶穌基督里蒙保守。因為是上帝在人類的靈魂中開始恩典之工，所以也是上帝將恩典繼續，並將其完全。上帝在哪兒開始就在哪兒將其完全；儘管我們反覆無常，而祂卻始終如一。祂不會離棄自己親手所造的（參看詩篇138:8）因此我們不要相信自己，也不要相信我們已獲的恩典，卻要信靠且唯獨信靠神，用一切神指定的合神意的方式方法，像我們總是盼望神會保守我們那樣，盡心竭力地保守我們自己。解釋，

（1）信徒是蒙保守的，免入地獄之門，卻歸往天國的聖美。

（2）、凡蒙保守之人都是在耶穌基督里蒙保守着，一旦進到祂，只因為和祂相交，在祂裡面，祂就成了眾人的堅城要塞。

三、我們得到使徒的祝福：願憐憫加給你們，&c.因着神的憐憫，平安、和愛，我們的安慰、生命中實實在在的喜樂、一切更美的盼望全都滾滾而來。

1、神的憐憫是我麼所擁有所盼望的一切美好的源泉；憐憫不僅征對勞苦大眾，也賜給認罪悔改之人。

2.緊接着憐憫的是平安，這是從我們享有了憐憫的感覺中收穫的。除非我們借耶穌基督與神和好，否則我們不能擁有真真正正長長久久的平安。

3.因着從憐憫奔騰出平安，從平安便噴薄出愛，祂對我們的愛，我們對祂的愛，以及我們弟兄間對彼此的愛（醜惡被遺忘和忽略，神的恩典永存！）使徒猶大所禱告的這些可以得到大大增加，基督徒也許對自己的殘羹冷炙和鼠目寸光很不滿足，但靈魂和團契卻可以充充滿滿。請相信，神樂意賜給我們一切的恩典，每一份恩典裡面都是豐盛。我們若缺乏，斷不是在神裡面缺乏，必是在自我裡面缺乏。

--何葉 2012年1月30日 (一) 15:09 (CST)何葉

猶大書

猶 1

MHC:聖經目錄

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參考

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