MHC:犹大书 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

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)

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参考

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