MHC:猶大書 1

120721【譯】何葉-【校】湑然

這封信是寫給福音里的所有信徒的，目的顯然是為告誡信徒提防假教師。他們正準備偷偷溜進教會，伺機散播謬論邪說，企圖將所有基督徒削弱成信仰有名無實、信仰表裏不一。假教師一直這樣否認自身責任的神聖，教導信徒停留在罪的行徑里，並以永生的盼望加以引誘。這些誘惑者卑鄙無恥的特性已然原形畢露，他們難逃大審判。信的結尾是對信徒的警戒、忠告，同時飽含勸勉。

章節大綱　

第1-4節使徒猶大勸告要堅定不移持守信心　　

第5-7節警告要提防受假教師蠱惑的危險，並指出假教師及其跟隨者會受大懲罰　

第8-16節對這些引誘人的及其可悲結局的駭人描述。

第17-23節警告信徒不要稀奇這些引誘者在他們中出現　

第24-25節以鼓舞人心的頌讚結束書信　

1–4　

基督徒蒙召告別世人，擺脫邪惡的靈及邪惡的性情；蒙召超越世界，抵達更高更好，進到天堂，得那未見的永生；蒙召棄罪歸主，改虛浮為踏實，變骯髒為聖潔：這一切的蒙召全賴神的旨意和恩典。所以，如果得潔淨受讚美，一切的尊貴榮耀都要歸於且只歸於神。對人的靈魂開始恩典作為的是神，將此恩典繼續並完全的也是神。我們不要相信自己，也不要信積攢已得的恩典，而要信靠神，單單信靠祂。神的憐憫是我們所擁有和盼望的一切美好的源頭。憐憫，不只施給苦難者，也賜給罪人。隨之而來的是平安——從我們領受的憐憫中感受到的平安，而平安又噴湧出愛。基督對我們的愛，我們對基督的愛，以及弟兄彼此間的愛。猶大祈禱的不是基督徒滿足於小靈小信，而是祈禱眾靈魂和團契滿得平安、憐憫和愛。福音的大門向所有人敞開，但頑梗和惡毒卻常令人自閉門外。至終，能得恩膏的有且只有信徒——每一位信徒。這恩膏賜給剛強的，也賜給軟弱的。凡已領受這普遍救贖真理的，就當切而不怒地為之竭力爭辯。因真理而撒謊可恥，為真理而謾罵可悲。領受了真理就當像使徒那樣據理力爭，憑着為真理所持的耐心和勇氣忍耐，當所宣揚的信仰或要理的點滴概念不為人信奉時，我們也不必使人難堪。那些一味敗壞真理的人，躡手躡腳偷着進來的人，像蛇一樣匍匐爬行的人，我們必須與其勢不兩立，擲地有聲地為真理辯護。神施恩如雨，一直令人嘆為觀止地施恩如雨，福音恩惠豐豐盛盛無限量，目的是為救人棄罪就神，而人卻對此頑固不化，名目張膽地犯罪，這種輕慢褻瀆實在是令人髮指！

5–7

物質的權益、虛偽的宣言以及假冒的信奉，並不能保證那變得不信和不順服之人免於神的復仇。不信的以色列人在曠野被滅絕就是鮮活的例子，沒有任何人可以仗着特權肆意妄為。以色列人曾得享多如牛毛的神跡，但即便是他們也毀在了不信的罪里。還有那諸多的天使，竟然不滿意神分配的職位，驕傲就是直接導致牠們墮落的主要原因。天使墮落了尚且被拘留等到大日的審判；墮落的人又豈能逃脫大日審判呢？當然逃不了的！世人啊，趕緊想想吧！所多瑪的毀滅不正是一個大警告嗎？彼得前書2:11說得好啊：「我勸你們要禁戒肉體的私慾，這私慾是與靈魂爭戰的。」神一如從前，聖潔、公義、完全。詩篇4:4如此說：「你們應當畏懼，不可犯罪。」所以，凡引誘靈魂背逆基督的一切，我們都不要在其上停留，唯有靈魂被聖靈更新為神的樣式，才能保守我們不至毀在神的仇敵手中。我們要多思想天使的教訓，要明白其實受造物的價值尊嚴根本一無是處。恰如約伯記15:16一語道破：「何況那些污穢可憎，喝罪孽入水的罪人世人呢！」

8–16　　

假教師是做夢的人。他們大大玷污了靈魂，也大大重創了靈魂。他們有着攪擾的心思和煽風點火的靈，忘了凡掌權的都是神所命的（參看羅馬書13:1）。回顧關於摩西遺體的鬥爭，當時，撒旦為了誘惑以色列人敬拜牠，於是企圖將摩西的葬身之地公之於眾，但牠並沒得逞，只落得用絕望的毀謗泄憤的下場。這段歷史提醒所有爭論的人絕不要怨聲控告，同時藉此教導我們要保護屬神的人。過去現在都沒有公然藐視神的律法，也沒有背後詆毀主的命令，而本質卻是基督教敵人的，這樣的人我們若要揪出來，即便並非不能，也絕非易事。這些人經常吹噓自己是最有智慧的人，其實他們恰如這裏所比喻的，是沒有靈性的畜類。他們在最敞明的教導上敗壞自己，不怪他們的理解力不夠，而在於他們墮落的意願、錯亂的慾念和喜好。當人言不由衷、口是心非，信仰不公不義，這真是奇恥大辱。主自會在祂的時候以祂的方式對此進行排查；斷不像人那樣盲目地不分麥子稗子全都收割。人若在靈里開始，卻在肉身結束，實在很悲哀。這表示他們經歷了兩次死亡：曾經已在本性中墮落的狀態下死掉了，而今又因被證實為假冒偽善再次身亡。既是枯木，何必累贅地土？剪去燒了吧！洶湧的波濤雖令出海之人心驚膽戰，然而一旦進入港灣，咆哮與驚惶就都如過眼雲煙了。在這世界並那時的到來，假教師就準備接受最嚴厲的懲罰吧！他們發光好比流星，稍縱即逝，至終必將永遠沉入無底的黑暗。經文中沒有任何一處提到有關以諾的預言，然而卻有一節一目了然地證實了我們要信的全部要理。從中我們發現，早在洪水之前就已經預言了基督會前來審判。主的到來將是多麼榮耀的日子！請注意，「不虔誠」這詞數次重複。其實，很多時候，除非嘲笑真道，否則根本不是指言語虔誠或不虔誠，而是指不遵循聖靈的教導。彼此論斷，尤其是惡意中傷，毫無疑問要受到那日的審判。這些惡人和引誘人的對所發生的一切憤憤不平，從不滿意他們現時的境況與身份。他們的欲望、他們的嗜好，竟成了他們全部的法度規章。人，一旦滿足於罪惡的念想，就最可能屈服在不受約束的激情里，放浪形骸。主的僕人，從世界之初，已經將註定的審判昭告天下，所以我們務要引以為戒。我們要單單像僕人跟隨基督一樣地信靠順服。

17–23

　屬乎血氣的人背離基督及其教會，罪惡地勾結魔鬼，污穢地沉溺於世界，骯髒地縱情肉體。這比起因眾說紛紜、莫衷一是，因外在崇拜或表面體制的形式方法不同而脫離任何教會支派而言，更是罪大惡極。屬血氣的人沒有聖靈，任何沒有聖靈同在的人都不是屬基督的。恩典的信以慈愛行事，純淨內心、征服世人，是最聖潔的，據此就與假信和死信區別開來。當我們在聖靈里禱告，在聖靈的引導和感化下，按聖道的準則，滿懷信心、熱情，懇切地禱告，我們所求的才最有可能奏效，因為是在聖靈里禱告。對永生滿懷期待的相信，能武裝我們抵抗罪的誘惑，因為在喜樂的盼望中，鮮活的信心能幫助我們克制情思慾念。我們當彼此監督、誠實審慎地相互批評、相互效法榜樣。當然，務要心懷憐憫，區別對待軟弱犯罪與故意犯罪。對有些人，我們當輕言細語；對另一些人，我們要力告主的威嚴，存懼怕的心搭救。在黑暗的籠罩下，我們一切的努力必須伴之以決絕的恨罪，小心避免導致罪的產生，警防與罪有牽涉，遠離邪惡，杜絕邪惡。

24-25

神能夠且願意保守我們不跌倒，將我們無瑕無疵地呈現在祂榮耀的面前。無瑕無疵，不是說像從沒犯過罪的那樣，而是指因着神的憐憫和主受死的工價，早已得到最公正合法的判處。虔誠的信徒全都是父賜給主的，父所賜予的，主一個也沒落下，一個也不會落下。也許，我們因犯錯而滿心恐懼、懷疑、憂傷；但救主已為祂的子民擔當了一切，所以我們將呈現為無瑕無疵的。沒有罪，就沒有悲傷；有完美的聖潔，就有完美的喜樂。我們要更多仰望能保守我們不失腳的主，加增並持守祂在我們裏面的成就，直到我們在祂的榮耀面前無可指摘。那時，願我們的心得享世人買不到的喜樂；那時，願神喜悅我們，願慈愛救主的喜樂完全。願榮耀、威嚴、能力、權柄都歸與英明制定此計劃並誠實完滿將其成就的神，從今時直到永永遠遠。阿門！

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.

猶大書 1

--Michael 2012年2月1日 (三) 15:05 (CST)

我們這裏有，

一、關於本書信的作者、該教會的特點、對那個幸福的社區的祝福和特權， 1-2節。

二、撰寫此信的因由，3節。

三、邪惡、墮落的人的一個特點，他們出現在那些還處在嬰孩階段的教會中，並且會有其他的同類人繼承他們，那些就像在末世的邪靈和試探的人， 4節。

四、對那些硬着心嚮往這些東西並且跟隨效仿的人的警告，從神而來的嚴厲，向那些從埃及之地出來並且發怨言的不信的人，向那些墮落的天使，所多瑪和蛾摩拉的罪惡和懲罰， 5-7節

五、使徒將那些毀謗者比作這些，並且警告他們，詳盡的描述他們（8到13節）

六、然後（非常適用於其觀點）他引用了先知以諾對將來的審判的預言和解釋， 14，15節

七、詳述那些誘惑人的行為；警告不要違背誠實的心，而傾向於了樂意許可去做這樣的事情；同時指出這事是老早以前就被預言過的， 16-19節。

八、勸戒他們持守信仰、熱切禱告，警醒不要從上帝的愛中失落，並且對永生有一個活潑的盼望，20和21節。

九、指導他們如何對待那些在錯誤和羞恥中的人， 22和23節。

十、最後兩節以讚美頌歌結束。

分工和進展情況

請大家現在這裏領取任務,然後在這裏記錄翻譯緊張情況.一個部分可以有多個人,一個人也可以領取多個部分.

概述

--Michael 2012年1月30日 (一) 14:38 (CST)

我目前在翻譯這裏 Michael

1-2節

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裏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像每個人最好的一面，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，然而在這裏將其歸於父神，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，在祂裏面，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，每一份恩典裏面都是豐盛。我們若缺乏，斷不是在神裏面缺乏，必是在自我裏面缺乏。 --何葉 2012年1月30日 (一) 15:09 (CST)何葉

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.	對信心的敦促；並結語。 1:15要在眾人身上行審判，證實那一切不敬虔的人所妄行的一切不敬虔的事，又證實不敬虔的罪人所說頂撞他的剛愎話。1:16這些人是私下議論，常發怨言的，隨從自己的情慾而行，口中說誇大的話，為得便宜諂媚人。1:17親愛的弟兄啊，你們要記念我們主耶穌基督之使徒從前所說的話。1:18他們曾對你們說過，末世必有好譏誚的人，隨從自己不敬虔的私慾而行。1:19這就是那些引人結黨，屬乎血氣、沒有聖靈的人。1:20親愛的弟兄啊，你們卻要在至聖的真道上造就自己，在聖靈里禱告1:21保守自己常在神的愛中，仰望我們主耶穌基督的憐憫，直到永生。1:22有些人存疑心，你們要憐憫他們；1:23有些人你們要從火中搶出來，搭救他們；有些人你們要存懼怕的心憐憫他們，連那被情慾沾染的衣服也當厭惡。1:24那能保守你們不失腳，叫你們無瑕無疵、歡歡喜喜站在他榮耀之前的我們的救主獨一的神，1:25願榮耀、威嚴、能力、權柄，因我們的主耶穌基督歸於他，從萬古以前並現今，直到永永遠遠。阿們！這裏: I、使徒進一步擴充了惡徒和唆使者的特徵：他們蠱惑人心，他們怨聲載道（第16節）。解釋，此起彼伏的幽怨性情，如果被放縱被體現，就會把人放倒在一個極其糟糕的品性下；至少這一點是非常軟弱的，對絕大部分弟兄來說都是非常惡劣的。他們怨尤神和神的旨意，責備人和人的引導；他們憤恨發生的一切事情，從不滿意自己在世間的地位和境遇，總是覺得自己所得所有的不夠好。他們僅有的準則和律法就是追求自己的貪念：意圖，欲望，妄想。注意，那些縱情在罪惡欲望中的人最傾向於在沒有約束的激情中墮落。 II.他繼續警醒勸戒他致信的基督徒（第17-23節）。在此， 1.他呼喚大家牢記之前的警戒：親愛的弟兄啊，你們要記念我們主耶穌基督之使徒從前所說的話（第17節）。「記住，你們不要覺得奇怪（以至於跌倒和觸犯，錯亂了你們的信仰），那些引誘的人，正如之前被警告和描述的那些人將會（也許早期）在基督教會裏出現，我們主耶穌基督的使徒們早就說過的，因此這事的發生正是你們信仰的最好見證，而不該絲毫動搖和混淆你們的信仰。」解釋，（1.）傳道者要彰顯出對受道者赤誠的愛。刺耳的話語和嚴酷的教條從來不會也永遠不會使人信服，更難以說服任何人。（2.）鼓舞人心的話語已經被說（或寫）出來，人要適時記念並回想，如此才是對危險錯誤最好的防範；人要一直這樣，直到學會說得比上帝自己的話更好。（3.）如果謬誤和迫害在基督教會中出現並盛行，我們不該恐慌；預言早就告知了這些。因此，當我們見證預言兌現時，我們不該反感基督徒、基督教義、和十字架。參看提摩太前書4:1，和提摩太後書3:1，以及彼得後書3.我們不要對此感到奇怪，卻要因此感到安慰，因為在所有這些混淆中耶穌基督必將保守教會，很好地兌現祂的承諾，陰間的權柄不能勝過祂，馬太福音16:18. （4.）信仰越受奚落和迫害，我們就要越快拿起並保持；我們早就被警戒過的，我們要顯示出已經提早做好了準備；在試煉下我們要站立住腳，心裏切勿即刻就動搖，帖撒羅尼迦後書2:2. 2.猶大警誡弟兄們防範那些引誘人的，並進一步對他們可憎品性進行描述：這就是那些引人結黨，屬乎血氣，沒有聖靈的人（第19節）。解釋，（1.）屬乎血氣之人是最嚴重的離神背道主義。他們背離神背離主背離教會，投向魔鬼投向塵世投向肉身，過程不虔誠，實踐很邪惡；這遠比脫離一個有形的教會的任何一個分支部分糟糕得多，因為有形的教會的理論和方式以及條件僅僅是表面的治理和崇拜。儘管很多人能堅忍不拔地忍耐住前者，然而大部分卻不斷地對後者責怨，似乎沒有違背宗教的惡行，其實他們所滿足的是分裂。（2.）屬乎血氣的人沒有靈，沒有來自神和主的靈，也就是沒有聖靈，而人若沒有基督的靈，就不是屬基督的，羅馬書8:9。（3.）那些越敗壞的人，我們越要竭力拯救，並稱許我們自己去拯救；撒旦和其傀儡越忙於做審判和實踐的偽證，我們應該越堅韌地持守住徹底的教義和完全的言語，緊緊地持守住真道的信息，正如我們早就被（神）告知那樣，存清潔的良心，固守真道的奧秘，提多書1:9；提摩太前書3:9。 3.猶大告誡基督徒們要不折不撓地堅守真道和聖靈。（1.）親愛的弟兄啊，你們卻要在至聖的真道上造就自己（第20節）。解釋，牢牢把持住我們的信仰的方法就是緊緊堅持在耶穌基督里。我們已經在純正的真道和虔敬忠實的心上搭建好了根基，我們得在上邊建造，不斷地取得進步；我們要謹慎用什麼材料在上邊建造，即是說，要用金、銀、寶石，而不是草、木，禾秸，哥林多前書，3:12.靠着完全的信念和恆常的禱告，即便遭到火燒的試煉，我們也總能得勝；然而，不論我們在地基里摻進何種元素，即便主要是虔敬，我們也難免遭受虧損，雖然我們人會得救，但我們的全部工程會被燒毀；並且，一旦我們自己逃跑，那麼將會遭遇更大的危險和艱難，就像逃離一個四面圍火的房子一樣。（2.）在聖靈里禱告。解釋， [1.]禱告護持着信仰；在至聖的真道里增強我們自身的方法就是恆切禱告，羅馬書12:12. [2.]當我們在聖靈中求禱，我們的禱告才最有望得勝，也就是說要在聖靈的引領和感化下，按照祂的話語的準則，用信心，懇切，和持久的堅韌迫切祈求；不管神應允禱告是否有約定俗成的方式，我們都是藉聖靈求禱。（3.）保守自己常在神的愛中（第21節）。 [1.]「保持在上帝充滿生機活力的愛的恩典中，並在你的靈魂中實踐。」[2.]「警惕你自己脫離了上帝賜給你的愛、喜樂、振奮、和偉大的顯現；如果你保持在上帝的愛中，你自己就當一切行在上帝的旨意中。」（4.）仰望我們主耶穌基督的憐憫，直到永生。 [1.]只有仰望主的憐憫才能得到永生；我們唯一的認罪是憐憫，卻不是功績；如果是功績，那麼也不是我們自己的功績，而是耶穌基督的功績，是那對我們有功績的我們的主的功績。除祂以外，我們別無它途可以求禱，也別無它法可懷着切實的盼望。[2.]聖經上說，不僅要藉着我們的創造主神的憐憫，也要藉着我們的救贖主耶穌基督的憐憫；所有上天堂的人都必須藉着我們的主耶穌基督才能到達；因為在天下人間，除了主耶穌教基督以外，沒有賜下別的名我們可以靠着得救，使徒行傳4:12和4:10 。[3.]期待永生的信仰能裝備我們提防罪惡的陷阱（彼得後書3:14）；充滿喜樂的盼望能幫助我們克制邪惡的欲望。 4.他指導大家如何對待那些犯錯誤的弟兄們：有些人存疑心，你們要憐憫他們；有些人你們要從火中搶出來，搭救他們；有些人你們要存懼怕的心憐憫他們，連那被情慾沾染的衣服也當厭惡（第22與23節）。解釋，（1.）我們應該竭盡所能拯救弟兄脫離魔鬼的圈套，使他們得以從危險的錯誤和惡劣的行為中得到拯救（或得到恢復，擺脫糾纏）。我們不僅（在神之下）要看守自己保持在神的愛中，也要盡我們所能看守我們的每一個弟兄都保守在神的愛中；對此，除了邪惡的該隱，再沒有任何人違逆，創世記4:9。我們應該緊密看守彼此，而不是論斷、指摘對方，我們要給我們中的所有人豎立好榜樣。（2.）我們要心存憐憫，區別對待。那該怎樣對待呢？我們要準確分辨究竟是軟弱犯錯還是故意犯錯。 [1.]對於有的弟兄我們要憐憫，溫和地對待他們，使其在順服中得以重建，而不必糾纏在我們的責難和他們的過犯里一味的苛刻和嚴厲，也不要因我們對他們的引導而幸災樂禍傲慢居大；當他們表現出明顯甚或有強烈希望的虔誠悔改時，我們不要敵視也不要厭惡與他們重修舊好：如果上帝都給予了原諒，我們何不該給予原諒？其實，我們對神的寬恕的渴求遠比他們所需要的所能要的更無窮無盡，只是也許我們和他們都沒有充分意識到這點。 [2.]對於其他人我們要懷懼怕的心拯救之，對其強調主懲治的恐怖；「竭力恐嚇他們脫離罪惡；勸誡他們警醒進到地獄或招致永滅。」但是如果管理中，智慧和審慎,甚至最大的公義和嚴厲的責難成為了首當其衝的親密，該怎麼辦呢——（我做，掂量着行）；似乎他早就說過：「懼怕使你們在自己的良好意圖和正直構想中免於因魯莽愚昧的管理而受挫，面對這種懼怕，你們沒變得堅強，卻代之以要求收回，甚至在比先前的例子中需要更大程度的嚴厲對待。」當我們確信我們初衷的誠實，認為我們主要是正當的時，我們常傾向於過猶不及；然而最激烈的不是無需激怒，也不是輕易被激怒，也不是無止盡的發怒，以免因為我們的過犯他們更加地堅硬。——「連那被情慾沾染的衣服也當厭惡，也就是說，保持你們自己最遠距離地遠離邪惡和貌似邪惡的一切，並盡心竭力勸誡其他人也這樣行。各樣的惡事要禁戒不作，」帖撒羅尼迦前書5:22. III.書信的最後，猶大莊嚴地將榮耀歸於上帝，第24—25節。解釋， 1.不管我們討論的話題和原由，歸榮耀於上帝都是最合適的結束語。2.上帝是大能的，也是大愛的，在祂的榮耀前，祂保守我們不失腳，賜給我們聖潔；我們的聖潔不像那些從來沒有犯錯的人那樣（因為錯誤一旦發生則不可磨滅，即使全能的上帝自己也不能，否則就矛盾了），而是因着上帝的憐憫和耶穌基督的寶血，我們的罪得到赦免，於是才不至於毀滅。——在上帝的榮耀面前。注意，（1.）主的榮耀不久就會顯現。對此的期待，我們現今覺得遙不可及，而很多人覺得無影無蹤，但是主一定會來的，這將是清清楚楚真真實實的。眾目都要看見祂，啟示錄1:7.這是現在我們信仰的對象，但不久以後（確切地說這時間不會太久了）這將是我們感官的實際；這位我們所信着的，我們很快就能見到祂。因着信祂，我們有着難以言說的喜樂和安慰，還有無從表達的懼怕和驚愕。參彼得前書1:8. （2.）主顯現到來時，所有真正虔誠的信徒都將通過祂——他們榮耀的頭，呈現到父的面前尋求祂的認可、接納和賞賜。他們是父賜給子的，是父賜給子的全部，過去從來沒被遺落任何一個，以後也不會被遺落任何一個。他們不是個體或者單個的靈魂，而是全部呈上，完完全全的聖潔和喜樂。那時，耶穌基督將會把中保國度交給祂的神也即我們的神，交給祂的父也即我們的父，參約翰6:39和歷代志上17:12以及哥林多前書15:24。（3.）當信徒以聖潔被呈上，那將喜樂非常。唉！我們今天的過錯使我們充滿了恐懼，懷疑和憂傷。但是你們可以放心，如果我們虔誠，我們將會由我們親愛的救贖主承擔我們全部的罪，我們將會以聖潔被呈上；那兒沒有罪惡沒有憂傷；那兒有着完美的聖潔有着完美的喜樂。當然啦，能夠並願意行此事的上帝當之無愧擁有一切的榮耀，威嚴，國度，權柄，全都歸於祂，並現今直到永遠！我們和使徒一併，獻上我們的整顆心，竭誠禱告，阿們！ --何葉 2012年2月5日 (日) 20:10 (CST)--何葉 2012年2月5日 (日) 20:38 (CST)