MHC:猶大書 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

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)

猶大書

猶 1

MHC:聖經目錄

舊約(OT) 創(Gen) 出(Exod) 利(Lev) 民(Num) 申(Deut) 書(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) 詩(Ps) 箴(Prov) 傳(Eccl) 歌(Song) 賽(Isa) 耶(Jer) 哀(Lam) 結(Ezek) 但(Dan) 何(Hos) 珥(Joel) 摩(Amos) 俄(Obad) 拿(Jonah) 彌(Mic) 鴻(Nah) 哈(Hab) 番(Zeph) 該(Hag) 亞(Zech) 瑪(Mal)

新約(NT) 太(Matt) 可(Mark) 路(Luke) 約(John) 徒(Acts) 羅(Rom) 林前(1Cor) 林後(2Cor) 加(Gal) 弗(Eph) 腓(Phil) 西(Col) 帖前(1Thess) 帖後(2Thess) 提前(1Tim) 提後(2Tim) 多(Titus) 門(Phlm) 來(Heb) 雅(Jas) 彼前(1Pet) 彼後(2Pet) 約一(1John) 約二(2John) 約三(3John) 猶(Jude) 啟(Rev)

導航

首頁 基督徒百科 翻譯規範 MHC:亨利馬太聖經注釋翻譯 聖經 目錄 使用說明 MHC:任務列表 神同在聖經 歌珊地聖經引擎

參考

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