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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, Jude 1:1,2. II. The occasion of writing this epistle, Jude 1:3. 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, Jude 1:4. 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, Jude 1:5-7. V. To these the apostle likens the seducers against whom he was warning them, and describes them at large, (Jude 1:8-10, inclusive). VI. Then (as specially suitable to his argument) he cites an ancient prophecy of Enoch foretelling and describing the future judgment, Jude 1:14,15. 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, Jude 1:16-19. 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, Jude 1:20,21. IX. Directs them how to act towards the erroneous and scandalous, Jude 1:22,23. And, X. Closes with an admirable doxology in the Jude 1:24,25.
1-2
Apostolic Benediction (66 AD)
简体中文
使徒的祝福（公元66年）
¹ 耶稣基督的仆人、雅各的弟兄犹大，写信给那被父神分别为圣、在耶稣基督里蒙保守、蒙召的人：
² 愿怜恤、平安、爱心多多地加给你们。
此处我们有前言或引言，其中：
一、我们看见关于这封信执笔者的记述——「犹大」。他与自己的一位先祖——先祖雅各的儿子——同名；这位先祖虽非长子，却是众子中最卓越的，弥赛亚正是从他（按最直接的谱系）而出。这是一个有价值、卓越、尊荣的名字；然而：1. 他有一位恶名昭彰的同名者。有一位犹大（十二使徒之一，因出生之地而被称为「加略人」）是卑鄙的叛徒，出卖了他和我们的主。同样的名字可能为最好的人和最坏的人所共有。以卓越善良之人的名字命名可能有所教益，但不能由此推断我们将来会成为怎样的人，尽管我们倒可以由此推断我们善良的父母或先祖盼望并期望我们成为怎样的人。2. 我们的犹大却是另一个人。他是使徒，加略人也是使徒；但他是基督真诚的门徒和跟从者，那一位却不是。他是耶稣基督忠心的仆人，那一位却是他的出卖者和凶手；因此此处一位与另一位被小心地分别开来。曼顿博士对此批注说，神格外留心他真诚有用的仆人的好名声。那么，我们为何要挥霍自己或彼此的名声与功用呢？我们的使徒在此自称是耶稣基督的仆人，视这为最尊荣的头衔。作基督真诚有用的仆人，比作地上的君王——无论何等有权势、何等兴盛——更为尊荣。他本可以按肉体与基督的亲属关系自称，但他放弃这一点，宁愿以作他的仆人为荣。请注意：(1) 作耶稣基督忠心的仆人，实在比按肉体与他有亲属关系更为尊荣。基督许多肉体的亲属——正如他的先祖中也有许多人——灭亡了；这不是因为他作为人对他们缺乏天然的爱，而是因为他们自己不信、心里刚硬；这应当使那些以真诚可嘉之敬虔著称之人的后裔和近亲「以敬虔的嫉妒心对自己警觉」。挪亚的儿子可以在方舟中从洪水的暂时毁灭中被救出来，至终却可能被神震怒的洪水所淹没，受「永远之火的刑罚」。基督亲口告诉我们：「凡听了他的话而遵行的（唯如此行者），就是他的弟兄、姐妹和母亲了」——即比他仅仅按肉体关系而论的至亲骨肉更为尊荣、更为有利地与他相连。见太12:48-50。(2) 使徒犹大虽是使徒——基督国度中尊荣的职员，却自称仆人；这对最低微真诚的传道人（也按比例对每个正直的基督徒）是极大的尊荣——他是「基督耶稣的仆人」。使徒在作使徒之前是仆人，作使徒之后仍不过是仆人。所以，基督的传道人一切对同工或对所托羊群的专横辖制之主张，都当远远抛开。愿我们常常把亲爱救赎主的话摆在眼前：「你们中间不可这样」（太20:25、26）。——「雅各的弟兄」，即古人所称「耶路撒冷的第一位主教」；约瑟夫曾提到他的品格和殉道，并将那城那民的可怕毁灭归咎于这恶毒的残害，视为主要原因之一。我们的犹大就是这位雅各的弟兄，是在最严格意义上还是在较宽（却十分常见）的意义上，我不作断定。然而他以作这样一位人的弟兄为尊荣。我们当敬重那些在年纪、恩赐、恩典、地位上高过我们的人；不嫉妒他们，却也不奉承他们，更不可单单因他们的榜样而被引带，当我们有理由认为他们行得不对之时。使徒保罗正是在他看见该被责备——即实在有可责之处——之时，当面抵挡了他的同工使徒彼得，尽管他对他极其敬重爱戴（加2:11及以下）。
二、此处我们被告知这封信是写给谁的——即是写给一切「被父神分别为圣、在耶稣基督里蒙保守、蒙召的人」。我从末项起——「蒙召」，即「称为基督徒」；在爱心的判断上，我们对彼此所作的判断或所怀的意见，不能也不可越过这一点；因为所未显明的事就不算数，在我们彼此对待和彼此评判中也当不予计算，无论神的良善对诚实却走错了的热心可能作出怎样的让步。教会并不自称（我确信也不应当）审判「隐秘暗藏的事」（即在时机未到之前被拉到光中的事），免得我们轻率颠倒的热心所造成的害处大于益处——恐怕它常常如此。「稗子和麦子」（若由基督作判断者）「要一齐生长，直到收割的时候」（太13:28-30）；那时他必借合宜的工具适时将它们分开。我们当尽可能对每个人作最好的评价，直到相反之事显明；不可急于接受或传播——更不可编造——弟兄的不利评价。这是我们对使徒那段详尽优美的爱心篇章（林前13:1-13）所能作出的最低限度的应用；我们也当凭良心努力行出来；在我们如此行之前，基督教会必（唉！今日正是如此）充满了「嫉妒纷争、混乱和各样的坏事」（雅3:16）。或者，使徒所说的「蒙召作基督徒」，可以指着他们因所传之道蒙召——他们甘心领受，并真诚宣告相信，于是被接入教会的交通——基督为头，信徒为肢体；真实的信徒在实际上，承认的信徒在表面上。请注意：基督徒就是蒙召的人——从世界和世界的邪恶灵性脾气中召出来——召到比世界更高更美的事上——召到天上、看不见的永存之事上——从罪中召到基督面前，从虚妄召到敬虔，从不洁召到圣洁；这是照着神的旨意和恩典——「因为他预先所定下的人，又召他们来」（罗8:30）。这样蒙召的人：1. 是分别为圣的：「被父神分别为圣」。圣经通常将成圣说成是圣灵的工作，但此处归之于父神，因为圣灵是作为父和子的灵而作成这工。请注意：一切有效蒙召的人都得以成圣，「与神的性情有分」（彼后1:4）；「非圣洁没有人能见主」（来12:14）。请注意，我们的成圣不是我们自己的工作。若有人成圣，乃是父神使他成圣——并不排除子或灵，因为三者为一，同是一位神。我们的败坏与污染是出于自己；但我们的成圣与更新是出于神和他的恩典；所以我们若在自己罪孽中灭亡，必当自负其责；但我们若成圣得荣耀，一切的尊荣荣耀都当归给神，唯独归给他。我承认此事难以清楚明白地说明，但我们不可因不能完全调和真理的各部分，就否认或轻忽必需的真理；因为若照此推论，我们可能否认我们任何人能从如今所站之地挪动一寸，尽管我们每时每日看见相反之事。2. 蒙召并成圣的人是「在耶稣基督里蒙保守」的。正如在人心里的恩典之工是神开始的，照样也是他进行并完成的。他开始的，他必完成；我们虽善变，他却恒常。「他必不放弃自己手所做的工」（诗138:8）。所以我们不要倚靠自己，也不要倚靠自己已经领受的恩典积蓄，而当倚靠他，唯独倚靠他；同时仍要借一切合宜所定的途径，努力保守自己——正如我们盼望他保守我们一样。请注意：(1) 信徒得以「保守」，脱离地狱之门，并得以进入天堂之荣耀。(2) 一切蒙保守的人都是在耶稣基督里蒙保守——在他里面作为他们的「保障与坚固台」，唯有常在他里面，并唯借与他联合，才得如此。
三、我们有使徒的祝福：「愿怜恤归给你们」等等。从神的怜恤、平安、爱心，流出我们一切的安慰、我们在今生一切真实的享受、以及对来世一切的盼望。1. 神的「怜恤」是我们已有或所盼望的一切美善的源头与泉源；这怜恤不仅是对可怜之人的，更是对有罪之人的。2. 仅次于怜恤的是「平安」——我们从感受到已蒙怜恤而得着平安。除非借耶稣基督与神和好，我们不能有真实而持久的平安。3. 从怜恤生出平安，照样从平安生出「爱心」——他对我们的爱、我们对他的爱，以及我们彼此相爱（被可悲地忽略的恩典啊！）。使徒祈求这些可以多多加添——使基督徒不以零碎狭窄的小量为足；而使灵魂和教会都充满这些。请注意：神预备要供给我们各样的恩典，并在每一样恩典上充满。我们若受到限制，不是被他限制，而是被我们自己限制。
英文原文
Apostolic Benediction (66 AD)
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 Mt 12:48-50. (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, Mt 20:25,26. —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, Ga 2:11, 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 (Mt 13:28-30); 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 (1Co 13:1-13), 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 3:16. 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, Ro 8:30. 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 (2Pe 1:4); for without holiness no man shall see the Lord, Heb 12:14. 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 138:8. 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, etc. 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.
3-7
The Common Salvation; Monuments of Judgment (66 AD)
简体中文
共同的救恩；审判的鉴戒（公元66年）
³ 亲爱的弟兄啊，我想尽心力写信给你们，论我们同得的救恩，就必须写信劝你们，要为从前一次交付圣徒的真道竭力地争辩。
⁴ 因为有些人偷着进来，就是自古被定受刑罚的，是不虔诚的，将我们神的恩变作放纵情欲的机会，并且不认独一的主宰——我们的主耶稣基督。
⁵ 虽然我也愿意提醒你们，你们已经一次晓得这事：就是主救了百姓出埃及地，后来就把那些不信的灭绝了。
⁶ 又有不守本位、离开自己住处的天使，主用永远的锁链把他们拘留在黑暗里，等候大日的审判。
⁷ 又如所多玛、蛾摩拉和周围城邑的人，也照他们一味的行淫，随从逆性的情欲，就受永火的刑罚，作为鉴戒。
我们在其中有：一、使徒写这封信给刚刚归主的犹太人和外邦人的目的：要在基督徒的信仰上建立他们，并在与此确实相符的实践和为人上建立他们，又要在公开勇敢的信仰宣告上建立他们——尤其在明显遭反对之时，无论是借巧妙的诱惑，还是借猛烈不仁的逼迫。但我们当时刻十分小心，确实要确认：我们所信、所承认、所传扬、所争辩的，真的是基督徒的信仰；不是这个或那个党派的区分性徽章，不是任何晚于圣福音书作者和使徒所受灵感之著作的东西。在此请注意：1. 福音的救恩是共同的救恩——即以最真诚的提供和邀请，向一切得以听见这通知的人类提供：因为使命如此说（可16:15、16）：「你们往普天下去，传福音给凡受造的听」等等。神必是按他所说的而行；他并不以虚空的言语欺哄我们——无论人怎样行；所以除了那些固执不悔改、至终拒绝的人之外，没有人被排除在这些恩典的邀请和应许之外。「愿意的，都可以白白取生命的水喝」（启22:17）。这救恩的应用是向一切信徒，也唯独向信徒；既向软弱的，也向刚强的。不要因自己所知甚少、与自己无干的隐秘旨意而灰心。神的旨意是隐晦的，他的圣约是明白的。「一切良善的基督徒都聚集在基督这共同的头里面，受同一位圣灵感动，受同一准则引导，在此同一施恩宝座前相会，并盼望不久在一共同的产业中相聚」——那必定是荣耀的产业，但它究竟是什么、何等荣耀，我们现在不能知道，目前也无须知道；但它将远远超过我们如今一切的盼望和期望。2. 这共同的救恩是一切圣徒所信之信仰的内容。其教义是他们所有人都最衷心同意的；他们视之为「可信的话，值得全然接受」（提前1:15）。这是那「一次」（或「一次永远」）「交付圣徒的真道」——其上不能加添什么，其中不可删减什么，其中也不可多改少改。我们当在此持守；在此我们是安全的；我们若再往前挪动一步，就有被缠累或被引诱的危险。3. 众使徒和福音书作者所写给我们论的，都是这共同的救恩。凡仔细读过他们著作的人都无法怀疑这一点。竟有人以为他们所写的主要是为维护某些特定的方案和见解——尤其是那些他们从未想过、也不可能想到的——真是奇怪。他们已经借着圣灵的默示，向我们充分宣告了一切「为每个人所当信当行的」必需之事，为要在共同的救恩上得着个人的份，这就够了。4. 那些传讲或写作论到这共同救恩的人，当尽一切努力好好去作：不可献上自己所付代价为零或近乎为零、毫不费力、毫不思想的祭给神或他的百姓（撒下24:24）。这样对待神是不敬，对待人是不义。使徒（虽受灵感）仍「想尽心力」写信论到这共同的救恩。那些没有受灵感的人若不尽心力——或几乎不尽——只是对百姓（甚至奉神的名）信口而言（拉丁原文作「quicquid in buccam venerit」——「嘴里想到什么就说什么」），只要用圣经的话，就不在乎怎样解释、怎样应用，他们将会如何呢？论到圣事的人，当时时以最大的敬重、谨慎和殷勤去谈论。5. 那些已领受这共同救恩教义的人，当为它竭力争辩。「竭力」，不是「狂怒」。为基督徒信仰争辩、或在基督徒道路上争战的，必须「按规矩争战」，否则劳苦归于徒然，并有失去冠冕的大危险（提后2:5）。「人的怒气并不成就神的义」（雅1:20）。为真理而说谎是坏的，为真理而吵骂也好不了多少。请注意：领受了真理的人，当为真理争辩。但如何争辩？像使徒那样——借着忍耐勇敢地为真理受苦，不是借着勉强别人——若他们不肯立刻接受我们所乐于（不论证或不论证地）称为信仰或根基的每个见解——而使人受苦。我们不可让自己被任何「用诡诈狡黠、似是而非的借口」「欺骗」的人，夺去基督徒信仰的任何基要条款（弗4:14）。使徒保罗告诉我们，他「在大争战中」传「神的福音」（注意是福音）（帖前2:2），就是（我所理解的）以恳切之心，以衷心的热心，并以对所传之工果效的重大关切而传。但若要把「争战」按通常意义来理解，我们必须公正地考虑使徒是与谁争战、如何争战——详述此事在此并不合适。
二、使徒有此必要如此写信的缘由。正如恶行催生良法，照样危险的错谬也常常为重要真理的正当辩护提供合理的机会。在此请注意：1. 不虔不义之人是基督信仰和教会平安的大敌。那些否认或败坏前者、扰乱后者的人，此处被明称为「不虔诚的人」。我们若能在自己的地方教会和会众之中，除了真正敬虔的人之外没有别人（无论是传道人还是平信徒），就可能有真理与平安——这是极可慕的事——但这种福分，在天上之前几乎不可指望、不可期望。不敬虔的人提出疑难，不过是为自己自私、野心、贪婪的目的推波助澜。这在过去一切世代都是教会的灾祸，恐怕在时间存续之内，没有任何一个世代能完全免于这样的人和这样的行为。请注意：切断我们与教会关系的，正是那切断我们与基督关系的——即掌权的不信和不敬虔。我们不可给特定的党派或个人贴上这样的标签，尤其不可毫无证据地这样做——或如常常发生的那样，毫无一点证据地这样做。那些「在世上没有神」、不顾神和良心的人，才是不敬虔的人。当惧怕也当躲避的，不仅是那些因犯罪而行恶的人，还包括那些因忽略的罪而不敬虔的人——例如，他们在神面前禁止祷告；当因怕失去富人的宠眷和自己指望从中得着的益处，而不敢按地位本分当行的去责备富人；「懒惰地作耶和华的工作」等等。2. 那些将「神的恩变作放纵情欲的机会」的人，是「不敬虔之人中最坏的」——他们因神的恩典如此奇妙地丰富、至今仍丰富，就更大胆地得着鼓励去犯罪；他们因福音恩典的宽广与丰满而更加硬着心行不敬虔的事——而恩典的目的正是要使人转离罪、归向神。所以，在如此大的恩典之下放纵纵欲，把它当作「贪婪地行一切污秽」的机会，并借这最后的、最有力的、要使我们从其中回转的恩典来坚固自己在这样的路上——这是使自己成为最卑鄙、最坏、最无望的罪人。3. 那些将神的恩变作放纵情欲机会的人，实际上就是「不认独一的主宰——我们的主耶稣基督」；即他们否认自然宗教和启示宗教两者。他们攻击自然宗教的根基，因为他们「不认独一的主宰——神」；他们推翻启示宗教的整个框架，因为他们「不认主耶稣基督」。他在世上建立启示宗教的伟大目的，正是要把我们带到神面前。否认启示宗教实际上就是推翻自然宗教，因为二者同立同倒，彼此相互给予亮光与力量。但愿我们现代的自然神论者——他们活在福音光照之中——会郑重思考此事，并谨慎、殷勤、公正地省察：阻碍他们接受福音的究竟是什么，同时他们却自称完全相信自然宗教的一切原则与本分！这两者彼此对应之精确，前所未有；因此接受其一而拒绝其二，似乎荒谬。人当认为较合理的途径是两者都接受或两者都拒绝；尽管在当今这个时代，他们所扮演的角色或许更显合理。4. 那些将神的恩变作放纵情欲机会的人，是「自古被定受刑罚的」。他们犯罪干犯那最后的、最大的、最完全的救法；因此无可推诿。这样犯罪的人必死在自己的伤口、自己的病患之中，「自古被定受这种刑罚」——无论这话是什么意思。但倘若我们的译者认为合适，将原文（希腊文 palai progegrammenoi）译作「自古预先写过要受此刑的」，即作为那些因自己的罪和愚昧将成为此刑罚之正当对象的人，又有何不可呢？这样，朴素的基督徒就不必为关于「弃绝」的暗昧、可疑、令人困惑的思想所烦扰——这原是最强壮的头脑也不能深究，实在只能承受少许而不受大损失的。圣灵所默示的作者早已预告，在末后的时代必有这样的引诱人和恶人兴起，人既预先受警戒，就可预先武装起来——这难道还不够吗？5. 我们当竭力为真道争辩，抵挡那些要败坏或扭曲真道的人——就是那些「偷着进来」的。这无疑是一个可悲的品格，但常被软弱无知的人滥用，甚至被那些自己正是偷着进来的人滥用——他们以为自己的「ipse dixit」（拉丁文，意为「他亲口所说」）当成为一切跟从者和仰慕者的律法。忠心谦卑的传道人，确实是帮助百姓的喜乐、平安与安慰的；「并不是要辖制他们的信心！」无论谁企图败坏信仰，我们都当竭力抵挡。撒但的工具和差役越是忙碌诡诈地要从我们夺去真理，我们越当恳切地持守它——只要我们十分确定，我们没有把错误或伤害性的品格加在人、党派或见解之上。
三、使徒奉基督的名，向那些已经承认他圣洁信仰、却又离弃并对它不忠的人，所发出的明确警告（犹1:5-7）。此处我们看见神从前对罪人之审判的复述，目的是唤醒并惊吓那些在这封信中受警戒的人。请注意：神的审判常常是「in terrorem」（拉丁文，意为「作为对别人的警戒」）而被宣告和执行，并非出于对犯罪者本人直接的或特别的愤怒；这并非说神不向他们发怒，而是说或许不比那些至少目前逃脱的人更甚。「我愿意提醒你们」。我们已经知道的事，仍需要被提醒。所以基督教会中始终需要并使用一种常设的职分——尽管信仰一切基要的教义，都已经借着明明白白的话，或借着最接近、最明白、最直接的推论而启示出来，使「奔跑的人也能读、能明白」。为这样的目的，并不需要什么无误的解释者——无论是实在的，还是自以为是的。有人（软弱地）提出：「如果圣经已经如此清楚地包含了一切得救所必需的事，常设的职分还有什么需要或用处呢？我们为何不可满足于留在家里，读自己的圣经呢？」受灵感的使徒在此已经充分（虽非完全）回答了这异议。讲道并不是为要在每篇讲章中教导我们一些新的、前所未知的事；而是「为提醒我们」，使被遗忘的事重新被想起，激发我们的情感，并坚定我们的立志，使我们的为人与信仰相称。「虽然你们已经晓得这些事」，却仍需「晓得更加完全」。有许多事我们曾经知道，却不幸地忘记了。重新被提醒，难道无用无益吗？
那么，我们基督徒需要被提醒的这些事是什么？
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不信的以色列人在旷野中的灭亡（犹1:5）。保罗曾以此提醒哥林多人（林前10:1-33）。那一章的1-10节（正如圣经始终是自己最好的注释）是这封犹大书信第5节最好的说明。所以谁也不可因自己的特权而自恃，因为许多借一连串惊人的神迹被带出埃及的人，却因不信死在旷野。「所以你不可自高，反要惧怕」（罗11:20）。「我们既蒙留下有进入他安息的应许，就当畏惧，免得你们中间或有人似乎是赶不上了」（来4:1）。他们有充足的神迹：那是他们每日的粮；然而连他们也因不信而灭亡。我们有比他们更大（大得多）的优越条件；愿他们的错误——如此致命的错误——成为我们严肃的警戒。
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我们在此被提醒天使的堕落（犹1:6）。有众多的天使「离开自己的住处」；即他们不满意宇宙的最高君王所派定分配给他们的职分和岗位，却以为（如同我们这个时代——不，每一个时代——中不满的传道人那样）自己应当更好；他们要既作「仆役」，又要作「君主」，实际上要他们的君主作他们的仆役——一切只照他们所要的而行；这样，骄傲便是他们堕落的主要原因或诱因。他们就这样离弃自己的岗位，背叛了创造他们、掌管他们的主。然而神没有宽容他们（尽管他们如此崇高伟大）；他不肯屈从他们；他丢弃了他们——正如明智善良的君王丢弃自私诡诈的臣相；而伟大、全智的神绝不会像世上最明智最善良的君王常常那样，不知道他们正在筹划什么。结果他们怎样呢？他们妄想挑衅并正面抗拒全能者本身；但神胜过了他们，把他们丢进地狱。那些在第一状态中不肯作造他们之主并遵他旨意的仆人，如今作了他公义的俘虏，「被永远的锁链拘留在黑暗之中」。在此看见堕落天使的光景：他们在「锁链」之中，被拘禁在神的权能和公义之下，被看守「等候大日的审判」；他们在「黑暗」之中，虽一度是「光明的天使」；他们黑暗到如此可怕的地步，以致仍然继续与神争战，仿佛至少还有一线希望能在此冲突中得胜占上风。何等可怕的迷惑！光与自由原是相配的，锁链与黑暗是何等相称！那些一度在最真意义上作天使的魔鬼，如今被「拘留」等等。请注意：确实有将来的审判；堕落的天使「被看守等候大日的审判」；堕落的人还能逃脱吗？必然不能。愿每位读者及时思考此事。他们的锁链之所以称为「永远的」，是因为他们绝无可能挣脱，也无从逃脱；他们被紧紧拘禁其中。神的旨意、公义、震怒，正是那把堕落天使拘禁得如此牢固的锁链。听啊，要惧怕啊，你们犯罪必死的人！
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使徒在此提醒我们记念所多玛和蛾摩拉的毁灭（犹1:7）。「又如」等等。圣经正是借用「五城」——即那五座城——的毁灭，以烧着硫磺火湖来形容受刑之人的痛苦；他们犯下可憎的恶行——非以最深恶痛绝之心便不应提起、不应想象的恶行；他们的毁灭是给众人特别的警戒，叫人防备并逃避「与灵魂争战的肉体私欲」（彼前2:11）。「这些私欲使所多玛人被天火所灭，他们如今正在『受永火的刑罚』；所以当谨慎，不可效法他们的罪，免得同样的灾祸追上你们，正如追上他们一样。神如今仍是那时一样圣洁、公义、纯洁的神；片刻的兽性之乐能补偿你们受永火之刑吗？所以『当畏惧，不可犯罪』」（诗4:4）。
英文原文
The Common Salvation; Monuments of Judgment (66 AD)
³ Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.
⁴ For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.
⁵ I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.
⁶ And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
⁷ Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.
We have here, I. The design of the apostle in writing this epistle to the lately converted Jews and Gentiles; namely, to establish them in the Christian faith, and a practice and conversation truly consonant and conformable thereunto, and in an open and bold profession thereof, especially in times of notorious opposition, whether by artful seduction or violent and inhuman persecution. But then we must see to it very carefully that it be really the Christian faith that we believe, profess, propagate, and contend for; not the discriminating badges of this or the other party, not any thing of later date than the inspired writings of the holy evangelists and apostles. Here observe, 1. The gospel salvation is a common salvation, that is, in a most sincere offer and tender of it to all mankind to whom the notice of it reaches: for so the commission runs (Mk 16:15,16), Go you into all the world, and preach the gospel to every creature, etc. Surely God means as he speaks; he does not delude us with vain words, whatever men do; and therefore none are excluded from the benefit of these gracious offers and invitations, but those who obstinately, impenitently, finally exclude themselves. Whoever will may come and drink of the water of life freely, Re 22:17. The application of it is made to all believers, and only to such; it is made to the weak as well as to the strong. Let none discourage themselves on the account of hidden decrees which they can know little of, and with which they have nothing to do. God's decrees are dark, his covenants are plain. "All good Christians meet in Christ the common head, are actuated by one and the same Spirit, are guided by one rule, meet here at one throne of grace, and hope shortly to meet in one common inheritance," a glorious one to be sure, but what or how glorious we cannot, nor at present need to know; but such it will be as vastly to exceed all our present hopes and expectations. 2. This common salvation is the subject-matter of the faith of all the saints. The doctrine of it is what they all most heartily consent to; they esteem it as a faithful saying, and worthy of all acceptation, 1Ti 1:15. It is the faith once, or at once, once for all, delivered to the saints, to which nothing can be added, from which nothing may be detracted, in which nothing more nor less should be altered. Here let us abide; here we are safe; if we stir a step further, we are in danger of being either entangled or seduced. 3. The apostles and evangelists all wrote to us of this common salvation. This cannot be doubted by those who have carefully read their writings. It is strange that any should think they wrote chiefly to maintain particular schemes and opinions, especially such as they never did nor could think of. It is enough that they have fully declared to us, by inspiration of the Holy Ghost, all that is necessary for every one to believe and do, in order to obtain a personal interest in the common salvation. 4. Those who preach or write of the common salvation should give all diligence to do it well: they should not allow themselves to offer to God or his people that which costs them nothing, or next to nothing, little or no pains or thought, 2Sa 24:24. This were to treat God irreverently, and man unjustly. The apostle (though inspired) gave all diligence to write of the common salvation. What then will become of those who (though uninspired) give no diligence, or next to none, but say to the people (even in the name of God) quicquid in buccam venerit—whatever comes next, who, so that they use scripture-words, care not how they interpret or apply them? Those who speak of sacred things ought always to speak of them with the greatest reverence, care, and diligence. 5. Those who have received the doctrine of this common salvation must contend earnestly for it. Earnestly, not furiously. Those who strive for the Christian faith, or in the Christian course, must strive lawfully, or they lose their labour, and run great hazard of losing their crown, 2Ti 2:5. The wrath of man worketh not the righteousness of God, Jam 1:20. Lying for the truth is bad, and scolding for it is not much better. Observe, Those who have received the truth must contend for it. But how? As the apostles did; by suffering patiently and courageously for it, not by making others suffer if they will not presently embrace every notion that we are pleased (proved or unproved) to call faith, or fundamental. We must not suffer ourselves to be robbed of any essential article of Christian faith, by the cunning craftiness or specious plausible pretences of any who lie in wait to deceive, Eph 4:14. The apostle Paul tells us he preached the gospel (mind it was the gospel) with much contention (1Th 2:2), that is (as I understand it), with earnestness, with a hearty zeal, and a great concern for the success of what he preached. But, if we will understand contention in the common acceptation of the word, we must impartially consider with whom the apostle contended, and how, the enlarging on which would not be proper for this place.
II. The occasion the apostle had to write to this purport. As evil manners give rise to good laws, so dangerous errors often give just occasion to the proper defence of important truths. Here observe, 1. Ungodly men are the great enemies of the faith of Christ and the peace of the church. Those who deny or corrupt the one, and disturb the other, are here expressly styled ungodly men. We might have truth with peace (a most desirable thing) were there none (ministers or private Christians) in our particular churches and congregations but truly godly men—a blessing scarcely to be looked or hoped for on this side heaven. Ungodly men raise scruples, merely to advance and promote their own selfish, ambitious, and covetous ends. This has been the plague of the church in all past ages, and I am afraid no age is, or will be, wholly free from such men and such practices as long as time shall last. Observe, Nothing cuts us off from the church but that which cuts us off from Christ; namely, reigning infidelity and ungodliness. We must abhor the thought of branding particular parties or persons with this character, especially of doing it without the least proof, or, as it too often happens, the least shadow of it. Those are ungodly men who live without God in the world, who have no regard to God and conscience. Those are to be dreaded and consequently to be avoided, not only who are wicked by sins of commission, but also who are ungodly by sins of omission, who, for example, restrain prayer before God, who dare not reprove a rich man, when it is the duty of their place so to do, for fear of losing his favour and the advantage they promise themselves therefrom, who do the work of the Lord negligently, etc. 2. Those are the worst of ungodly men who turn the grace of God into lasciviousness, who take encouragement to sin more boldly because the grace of God has abounded, and still abounds, so wonderfully, who are hardened in their impieties by the extent and fulness of gospel grace, the design of which is to reduce men from sin, and bring them unto God. Thus therefore to wax wanton under so great grace, and turn it into an occasion of working all uncleanness with greediness, and hardening ourselves in such a course by that very grace which is the last and most forcible means to reclaim us from it, is to render ourselves the vilest, the worst, and most hopeless of sinners. 3. Those who turn the grace of God into lasciviousness do in effect deny the Lord God, and our Lord Jesus Christ; that is, they deny both natural and revealed religion. They strike at the foundation of natural religion, for they deny the only Lord God; and they overturn all the frame of revealed religion, for they deny the Lord Jesus Christ. Now his great design in establishing revealed religion in the world was to bring us unto God. To deny revealed religion is virtually to overturn natural religion, for they stand or fall together, and they mutually yield light and force to each other. Would to God our modern deists, who live in the midst of gospel light, would seriously consider this, and cautiously, diligently, and impartially examine what it is that hinders their receiving the gospel, while they profess themselves fully persuaded of all the principles and duties of natural religion! Never to tallies answered more exactly to each other than these do, so that it seems absurd to receive the one and reject the other. One would think it were the fairer way to receive both or reject both; though perhaps the more plausible method, especially in this age, is to act the part they do. 4. Those who turn the grace of God into lasciviousness are ordained unto condemnation. They sin against the last, the greatest, and most perfect remedy; and so are without excuse. Those who thus sin must needs die of their wounds, of their disease, are of old ordained to this condemnation, whatever that expression means. But what if our translators had thought fit to have rendered the words palai progegrammenoi—of old fore-written of, as persons who would through their own sin and folly become the proper subjects of this condemnation, where had the harm been? Plain Christians had not been troubled with dark, doubtful, and perplexing thoughts about reprobation, which the strongest heads cannot enter far into, can indeed bear but little of, without much loss and damage. Is it not enough that early notice was given by inspired writers that such seducers and wicked men should arise in later times, and that every one, being fore-warned of, should be fore-armed against them? 5. We ought to contend earnestly for the faith, in opposition to those who would corrupt or deprave it, such as have crept in unawares: a wretched character, to be sure, but often very ill applied by weak and ignorant people, and even by those who themselves creep in unawares, who think their ipse dixit should stand for a law to all their followers and admirers. Surely faithful humble ministers are helpers of their people's joy, peace, and comfort; not lords of their faith! Whoever may attempt to corrupt the faith, we ought to contend earnestly against them. The more busy and crafty the instruments and agents of Satan are, to rob us of the truth, the more solicitous should we be to hold it fast, always provided we be very sure that we fasten no wrong or injurious characters on persons, parties, or sentiments.
III. The fair warning which the apostle, in Christ's name, gives to those who, having professed his holy religion, do afterwards desert and prove false to it, Jude 1:5-7. We have here a recital of the former judgments of God upon sinners, with design to awaken and terrify those to whom warning is given in this epistle. Observe, The judgments of God are often denounced and executed in terrorem—for warning to others, rather than from immediate or particular displeasure against the offenders themselves; not that God is not displeased with them, but perhaps not more with them than with others who, at least for the present, escape. I will put you in remembrance. What we already know we still need to be put in remembrance of. Therefore there will always be need and use of a standing stated ministry in the Christian church, though all the doctrines of faith, the essentials, are so plainly revealed in express words, or by the most near, plain, and immediate consequence, that he who runs may read and understand them. There wants no infallible interpreter, really or conceitedly such, for any such end or purpose. Some people (weakly enough) suggest, "If the scriptures do so plainly contain all that is necessary to salvation, what need or use can there be of a standing ministry? Why may we not content ourselves with staying at home, and reading our Bibles?" The inspired apostle has here fully, though not wholly, answered this objection. Preaching is not designed to teach us something new in every sermon, somewhat that we knew nothing of before; but to put us in remembrance, to call to mind things forgotten, to affect our passions, and engage and fix our resolutions, that our lives may be answerable to our faith. Though you know these things, yet you still need to know them better. There are many things which we have known which yet we have unhappily forgotten. Is it of no use or service to be put afresh in remembrance of them?
Now what are these things which we Christians need to be put in remembrance of?
1. The destruction of the unbelieving Israelites in the wilderness, Jude 1:5. Paul puts the Corinthians in mind of this, 1Co 10:1-33. The 1Co 10:1-10 of that chapter (as the scripture is always the best commentary upon itself) are the best explication of the Jude 1:5 of this epistle of Jude. None therefore ought to presume upon their privileges, since many who were brought out of Egypt by a series of amazing miracles, yet perished in the wilderness by reason of their unbelief. Let us not therefore be high-minded, but fear, Ro 11:20. Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Heb 4:1. They had miracles in abundance: they were their daily bread; yet even they perished in unbelief. We have greater (much greater) advantages than they had; let their error (their so fatal error) be our awful warning.
2. We are here put in remembrance of the fall of the angels, Jude 1:6. There were a great number of the angels who left their own habitation; that is, who were not pleased with the posts and stations the supreme Monarch of the universe had assigned and allotted to them, but thought (like discontented ministers in our age, I might say in every age) they deserved better; they would, with the title of ministers, be sovereigns, and in effect their Sovereign should be their minister—do all, and only, what they would have him; thus was pride the main and immediate cause or occasion of their fall. Thus they quitted their post, and rebelled against God, their Creator and sovereign Lord. But God did not spare them (high and great as they were); he would not truckle to them; he threw them off, as a wise and good prince will a selfish and deceitful minister; and the great, the all-wise God, could not be ignorant, as the wisest and best of earthly princes often are, what designs they were hatching. After all, what became of them? They thought to have dared and outfaced Omnipotence itself; but God was too hard for them, he cast them down to hell. Those who would not be servants to their Maker and his will in their first state were made captives to his justice, and are reserved in everlasting chains, under darkness. Here see what the condition of fallen angels is: they are in chains, bound under the divine power and justice, bound over to the judgment of the great day; they are under darkness, though once angels of light; so horribly in the dark are they that they continue to fight against God, as if there were yet some small hope at least left them of prevailing and overcoming in the conflict. Dire infatuation! Light and liberty concur, chains and darkness how well do they agree and suit each other! The devils, once angels in the best sense, are reserved, etc. Observe, There is, undoubtedly there is, a judgment to come; the fallen angels are reserved to the judgment of the great day; and shall fallen men escape it? Surely not. Let every reader consider this in due time. Their chains are called everlasting, because it is impossible they should ever break loose from them, or make an escape; they are held fast and sure under them. The decree, the justice, the wrath of God, are the very chains under which fallen angels are held so fast. Hear and fear, O sinful mortals of mankind!
3. The apostle here calls to our remembrance the destruction of Sodom and Gomorrah, Jude 1:7. Even as, etc. It is in allusion to the destruction of Pentapolis, or the five cities, that the miseries of the damned are set forth by a lake that burneth with fire and brimstone; they were guilty of abominable wickedness, not to be named or thought of but with the utmost abhorrence and detestation; their ruin is a particular warning to all people to take heed of, and fly from, fleshly lusts that war against the soul, 1Pe 2:11. "These lusts consumed the Sodomites with fire from heaven, and they are now suffering the vengeance of eternal fire; therefore take heed, imitate not their sins, lest the same plagues overtake you as did them. God is the same holy, just, pure Being now as then; and can the beastly pleasures of a moment make amends for your suffering the vengeance of eternal fire? Stand in awe, therefore, and sin not," Ps 4:4.
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Contumacious Professors (66 AD)
简体中文
顽梗背道的承认者（公元66年）
⁸ 这些作梦的人，也像他们污秽身体，轻慢主治的，毁谤在尊位的。
⁹ 天使长米迦勒为摩西的尸首与魔鬼争辩的时候，尚且不敢用毁谤的话罪责他，只说：主责备你吧。
¹⁰ 但这些人毁谤他们所不知道的；他们本性所能知道的事，正如那没有灵性的畜类，在这些事上竟败坏了自己。
¹¹ 他们有祸了！因为走了该隐的道路，又为利往巴兰的错谬里直奔，并在可拉的背叛中灭亡了。
¹² 这样的人在你们的爱席上是玷污，他们同席的时候，无所畏惧地喂养自己；他们是没有雨的云彩，被风飘荡；是秋天没有果子的树，死而又死，连根被拔出来；
¹³ 是海里的狂浪，涌出自己可耻的沫子来；是流荡的星，有墨黑的幽暗永远为他们存留。
¹⁴ 亚当的七世孙以诺曾预言这些人说：看哪，主带着他的千万圣者降临。
使徒在此指控那些当时正在引诱基督门徒离弃他圣洁信仰之承认与实践的欺骗者。他称他们为「作梦的人」，因为迷惑就是一场梦，是一切污秽的起头和入口。请注意：罪就是污秽；它使人在至圣的神眼中成为可憎可鄙，并使人（或迟或早，或作为悔改者，或作为受刑至极、无路可逃者）在自己眼中也成为可鄙，过不久在周围一切人的眼中也成为可鄙。「这些作梦的人」在地上把自己梦见入了愚人的乐园，至终却梦见入了真实的地狱：愿他们的品格、行径与结局，成为我们及时而充分的警戒；同样的罪必产生同样的刑罚与灾祸。在此，
一、这些欺骗者的品格被描述出来。
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他们「污秽身体」。肉体或身体是许多可怖污染的直接所在，也常是其刺激之因；然而这些虽是在身体中、违背身体而行的，却大大污秽了灵魂，使灵魂严重受伤残害。「肉体的私欲是与灵魂争战的」（彼前2:11）；在林后7:1我们读到「身体灵魂一切的污秽」——二者虽属不同种类，却都污秽全人。
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他们「轻慢主治的，毁谤在尊位的」，心思扰乱、性情煽动，忘记了「掌权的都是神所命的」（罗13:1）。神要我们「不要毁谤人」（多3:2）；但毁谤的罪加增，乃在于我们所说是针对官长——就是神所设立在我们之上的人——谤讟他们就是谤讟神自己。或者如有些人所理解的，这是指着宗教而言——宗教本当下在这下界掌权——这样的恶言者轻慢良心的主治，拿它当作笑谈，要把它赶出世界；至于神的话——良心的准则——他们更是轻慢。神圣旨意的启示在他们看算不得什么；它们是信仰与行为的准则——但必须等他们解释过、把自己的意思强加于周围的人之后才算。或者如另一些人所解的，这里所说或所指的「在尊位的」，是那些真正特别属神的人——按诗篇作者的话：「不可难为我受膏的人，也不可恶待我的先知」（诗105:15）。「他们毁谤」等等。宗教及其认真的认信者历来处处被人谤讟。尽管宗教之中尽都是极其美好、配受我们最高敬重之事——既因它能成全我们的本性，又因它服事于我们最真实最高的利益——然而这「教门」，正如它的仇敌所称的，「到处被毁谤」（徒28:22）。
使徒借此机会引出「天使长米迦勒」等等（犹1:9）。解经家对这里「摩西的尸首」所指何事，颇感为难。有人以为魔鬼争辩说，摩西当有公开隆重的葬礼，他埋葬之处当广为人知，盼望借此吸引天然倾向此道的犹太人，再犯一次新鲜的拜偶像之罪。斯科特博士以为，「摩西的尸首」当理解为犹太教会，魔鬼竭力争辩要毁灭它——正如新约的体裁中基督教会被称为基督的身体。另有人提出别的解释，此处我不以这些烦扰读者。虽然这场争辩极其激烈恳切，而米迦勒终久得胜，他却「不敢用毁谤的话罪责魔鬼」；他知道正当的事业不需要用这样的兵器来维护。经上说「他不敢」，他为何不敢？不是因为他怕魔鬼，而是因为他相信神必不喜悦——若在这样的争辩中他如此行事；他认为与神人的大仇敌较量谁更能谩骂对方，是有失身份的：这是给一切辩士的备忘录——永不可把毁谤的控告带入争辩之中。真理不需要虚谎或粗鄙之言的支持。有人说，米迦勒不敢对魔鬼提出毁谤之控告，是因他预先知道，在那兵器上魔鬼会比他更厉害。有人以为使徒此处所指的是民20:7-14那段值得注意的经文。撒但要描绘摩西的不利之色，而那良善的人在那时刻、在那场合，确实给了太多可乘之机。米迦勒据这记载，起来为摩西辩护，以正直刚强之灵的火热，对撒但说：「主责备你吧。」他不肯与魔鬼站着争辩，也不肯就那特别之事的是非展开详细的辩论。他知道摩西是他的同仆，是神所喜爱的，他不能容忍摩西受辱——即便受辱于众魔之首也不可；就在义怒中呼喊：「主责备你吧」：正如我们主自己所说（太4:10）：「撒但，退去吧。」摩西是尊贵的，是官长，是伟大的神所爱所提拔的；天使长认为这样的人竟被一个卑鄙的叛道之灵如此对待——无论其品级何等高——是难以容忍的。所以这里的教训是：我们当挺身维护神所承认的人，无论撒但和他的工具在非难他们和他们的行为上何等严苛。那些（特别）每逢正直官长在行为上稍有闪失就加以非难的人，可能要听见：「主责备你吧」；而神的责备比漫不经心的罪人如今所想的更难承担。
3.「他们毁谤他们所不知道的」等等（犹1:10）。请注意：那些谤讟宗教和敬虔的人，正是「毁谤他们所不知道的」；因为若是他们认识宗教，就必加以称赞，因为对宗教真正能说的，无非是良善卓越之事；而宗教的认信者中竟能公正地说出与之不同甚至相反的话，实在可悲。敬虔的生活是最安全、最幸福、最舒适、最尊贵的生活。又请注意：人最容易毁谤自己所最不知道的人和事。多少人若被人更清楚认识，就不至受谗讟之舌所害！反之，退隐生活也掩护了某些人免受公正的非难。「但他们本性所能知道的事」等等。要找到基督教的顽固仇敌——不在其日常行为中公开或暗中违背自然宗教的最基本原则的——是难的，若非不可能：许多人以为这话苛刻不仁慈；但恐怕在「神公义审判显明之日」这事要显为太过真实。使徒将此类人比作「没有灵性的畜类」，尽管他们常自以为——即便不最有智慧——至少也是人类中最机智的。「在这些事上他们败坏了自己」；就是在最明显、最自然、最必需的事上——那些向自然理性和良心最敞开最显然的事上——连这些事上他们也败坏、贬损、污秽自己：过错无论何在，不在他们的悟性或认识，而在他们败坏的意志和失序的胃口与情感；他们本可以也本应当行得更好，但那样他们就必须以暴力对待那些他们宁可放纵也不肯治死的卑污情感。
- 在犹1:11使徒把他们描绘为该隐的「跟随者」，在犹1:12、13描绘为无神论不敬虔之人——对神或来世少有思想，或许并不相信——又贪婪，只要能得着眼前属世的好处，就不顾将来如何——又是背叛神和人的，像可拉一样奔入必死无疑的尝试，正如他所死的那样。论到这样的人使徒又说：(1)「这样的人在你们的爱席上是玷污」——即古人所常说的「爱席」（希腊文 agapai）。他们或因某种方法或某种不幸，被接纳在其中，却是其中的玷污——既被玷污又玷污人。请注意：那些认信宗教、参与其最庄严之设立的人，若在内心和生活上与宗教不相称、甚至相悖，这对宗教虽不公正，虽属偶然，却是极大的羞辱：「这些人就是玷污」。然而在地上一切基督徒团体中——连最好的也不例外——这样的瑕疵何等常见！实在可叹。愿主在他的时候用他的方式补救，不是用人盲目的严苛方式——连麦子带稗子一齐拔出来。但在我们所等候、所盼望、所预备的天国里，没有这种疯狂的工作，没有这些失序的作为。(2)「他们同席的时候，无所畏惧地喂养自己。」无疑其中有十足的饕餮之徒；这样的人只顾以美食的丰盛与精致来满足自己的胃口；他们不顾所罗门的警戒（箴23:2）。请注意：在平常的吃喝上，圣洁的敬畏是必需的，在宴乐上更是如此；尽管我们有时在平常的一餐上比在筵席上更容易不察觉地被胜过；因为在所假设的情形中，我们警惕较少，而有时至少对某些人而言，筵席的丰盛本身就是它的解药，对另一些人却可能成为危险的网罗。(3)「他们是没有雨的云彩」——在大旱之时应许甘雨，却一点也不兑现所应许的。形式主义的认信者正是如此，他们起初应许极大，如同早春时节早开花的树，至终却结出少而又少、甚至不结果子。「被风飘荡」——又轻又空，容易被风吹来吹去，随风转向；空虚无根基的认信者正是如此，是每个引诱者的容易猎物。听见许多人如此自信地谈论自己所几乎一无所知之事，却没有智慧和谦卑去分辨、去感受自己所知何其少，实在令人惊讶。这世界若不是人知道得更多，就是在实际上知道自己所知何其少，那该何等有福。(4)「是秋天没有果子的树」等等。它们是树，因为栽在主的葡萄园里，却是不结果子的树。请注意：「果子枯萎」的树，可以公正地说是不结果子的。与其不结果，不如压根儿没有。人以「圣灵开始，却以肉体结束」，似乎是常有的事，也是可怕的事。经文说到「死而又死」的人。一次死应当够了；我们之中没有人——直到恩典以非同寻常的较高程度更新我们——喜欢想到死一次，尽管这是为众人所定的。那么「死而又死」是什么意思呢？他们一度死在天然的、堕落的、滑跌的状态中；但他们似乎恢复了，如同一个昏厥的人，当他们承担基督教的认信时，仿佛被带回生命。然而如今他们又死了——因他们显然已证明了自己的虚伪：无论他们外表如何，里面没有真正活泼的东西。「连根被拔出来」——正如我们通常对待死树，不再指望它结果子。它们「死了，死了，死了，为何还占着地土呢？」拿去烧了吧。(5)「是海里的狂浪」——凶猛、喧嚷、吵闹；充满言语与骚动，却少有（如果有的话）意义和含义：「涌出自己可耻的沫子来」，给见识更好、性情更平静的人带来许多不安，至终却要转为他们自己更大的羞耻和当得的羞辱。诗篇作者的祷告当常常成为每个正直善良之人的祷告：「愿纯全正直保守我」（诗25:21），若不然，就让我不被保守。诚实如今若算不得什么，诡诈不久就更算不得什么，而且是在极短的时候之内。狂浪对航行的旅客是可畏的；然而当他们到了港口，狂浪就被遗忘，仿佛不再存在：它们的喧嚷与可畏永远结束了。(6)「是流荡的星」——运动不规则的行星，不像恒星那样保持稳定规则的轨道，却改变自己的位置，以致人有时很难知道去何处寻找它们。这个比喻极为生动地刻画了假师傅：他们有时在这里，有时在那里，以致人不知在何处、如何才能把他们定下来。至少在大事上，总该有些固定稳定的东西；这是无需无误性，无需我们这些必死之人有任何此类主张的。在宗教和政治——当今争论的大题目——之中，聪明善良、正直无私的人，应当能在某些根本之点上意见一致，而不把民众抛入极度的忧愁和精神痛苦之中，也不把他们的激情煽动为狂怒暴怒，却不让他们知道自己所说的是什么、所肯定的是什么。
二、这恶人的结局被宣告：「有墨黑的幽暗永远为他们存留。」假师傅当预期在今世和来世受最重的刑罚：不是每一个因错误而教导了不正确之事的人（因为若如此，谁还敢在任何公众聚会中打开圣经教导别人，除非他以为自己与天上的神使者同等或更高？），而是每一个支吾其词、假冒为善、要把别人引入旁门左道，好有机会从他们获利或掠夺，或（用使徒的话说）「在他们身上取利」的人（彼后2:3）。但此事不必多言。至于「墨黑的幽暗永远」，我只要说：这可怕的话，连同它所含的一切可怖之意，属于那真实地——而非诬枉地——被称为「败坏神之道、出卖人灵魂」的假师傅。这若不能使传道人和百姓都谨慎，我就不知什么能了。
论到以诺的预言（犹1:14、15），圣经别处别地都没有提及；然而如今它既是圣经所说的，就表明确有此预言。圣经中一节明文就足以证明我们所当信的任何一点，尤其是关于事实之事；但在信仰的事——必需得救的信仰——上，神没有看见合适（他的圣名是应当称颂的，他没有）如此严厉地试炼我们。基督徒信仰中真正称为基要条款的，没有一条不是在新约中再三反复强调的；借此我们可以知道圣灵所最看重的，也就是我们当最看重的。有人说以诺这预言是在犹太教会中借传统保存下来的；另有人说使徒犹大是直接受灵感而知道这事：无论如何，确实有这样一个日期古老、由来已久、在旧约教会中普遍接受的预言；它是我们新约信经中的一个要点。请注意：1. 基督来施行审判，早在先祖时代中期就已被预言，因此那时这已是人所接受、所承认的真理。「主带着他的千万圣者降临」——包括天使和「被成全之义人的灵魂」两者。基督「带着千万这样的人」降临时，那是何等荣耀的时刻！我们被告知他如此降临所要成就的重大可畏的目的：「向众人施行审判」。2. 那时——如此久远之前——它就被说成是迫在眉睫的事：「看哪，主降临」；「他正要来了，你们还未察觉他就要到了，除非你们十分谨慎殷勤，否则你们还未预备好迎见他、安然见主。」他降临，(1)「向众人施行审判」——审判恶人。(2)「定他们的罪」。请注意：基督不会没有事先的审判和定罪就定任何人的罪——这样的定罪至少要使他们自己哑口无言。他们那时不能、也不敢坚持任何借口或辩护。那时「各人的口必被塞住」，审判官和他的判决必被（一切公正的人）所赞同所称赞，连有罪的受刑者也必无言可答——尽管他们现在不乏大胆而似是合理的辩词，并以一切自信加以宣扬；然而囚犯在监中彼此之间的戏耍式审判，与在堂上正当法官面前的真实审判，不久就要显为截然不同的事。
我不能略过犹1:15而不留意其中「不虔诚」一词重复的次数何等多、何等有力——不下四次：不虔诚的人、不虔诚的罪人、不虔诚的行为，并就其方式说「不虔诚地」行的。如今「敬虔」或「不敬虔」在人看来算不得什么，除非是讥笑甚至嘲弄这些说法本身；但在圣灵的语言中并非如此。请注意：在审判之日，忽略的罪与犯罪的罪一样都要交账。又请注意：彼此之间的「刚愎的话」，尤其是毫无根据的，必在「大日的审判」中被审问。愿我们都及时谨慎。「你若」，我们一位敬虔的老清教徒说，「击打（一个误称为异端的，或）一个分裂派，而神发现一个真正的圣徒在那里流血，你当留心，你将如何交代。」到天使面前说这是错误，可能已经太迟了（传5:6）。此处我只是借用那位受灵感作者的话。
英文原文
Contumacious Professors (66 AD)
⁸ Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.
⁹ Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
¹⁰ But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.
¹¹ Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.
¹² These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;
¹³ Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.
¹⁴ And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,
The apostle here exhibits a charge against deceivers who were now seducing the disciples of Christ from the profession and practice of his holy religion. He calls them filthy dreamers, forasmuch as delusion is a dream, and the beginning of, and inlet to, all manner of filthiness. Note, Sin is filthiness; it renders men odious and vile in the sight of the most holy God, and makes them (sooner or later, as penitent or as punished to extremity and without resource) vile in their own eyes, and in a while they become vile in the eyes of all about them. These filthy dreamers dream themselves into a fool's paradise on earth, and into a real hell at last: let their character, course, and end, be our seasonable and sufficient warning; like sins will produce like punishments and miseries. Here,
I. The character of these deceivers is described.
1. They defile the flesh. The flesh or body is the immediate seat, and often the irritating occasion, of many horrid pollutions; yet these, though done in and against the body, do greatly defile and grievously maim and wound the soul. Fleshly lusts do war against the soul, 1Pe 2:11; and in 2Co 7:1 we read of filthiness of flesh and spirit, each of which, though of different kinds, defiles the whole man.
2. They despise dominion, and speak evil of dignities, are of a disturbed mind and a seditious spirit, forgetting that the powers that be are ordained of God, Ro 13:1. God requires us to speak evil of no man (Tit 3:2.); but it is a great aggravation of the sin of evil-speaking when what we say is pointed at magistrates, men whom God has set in authority over us, by blaspheming or speaking evil of whom we blaspheme God himself. Or if we understand it, as some do, with respect to religion, which ought to have the dominion in this lower world, such evil-speakers despise the dominion of conscience, make a jest of it, and would banish it out of the world; and as for the word of God, the rule of conscience, they despise it. The revelations of the divine will go for little with them; they are a rule of faith and manners, but not till they have explained them, and imposed their sense of them upon all about them. Or, as others account for the sense of this passage, the people of God, truly and specially so, are the dignities here spoken of or referred to, according to that of the psalmist, Touch not mine anointed, and do my prophets no harm, Ps 105:15. They speak evil, etc. Religion and its serious professors have been always and every where evil spoken of. Though there is nothing in religion but what is very good, and deserves our highest regards, both as it is perfective of our natures and as it is subservient to our truest and highest interests; yet this sect, as its enemies are pleased to call it, is every where spoken against, Ac 28:22.
On this occasion the apostle brings in Michael the archangel, etc., Jude 1:9. Interpreters are at a loss what is here meant by the body of Moses. Some think that the devil contended that Moses might have a public and honourable funeral, that the place where he was interred might be generally known, hoping thereby to draw the Jews, so naturally prone thereto, to a new and fresh instance of idolatry. Dr. Scott thinks that by the body of Moses we are to understand the Jewish church, whose destruction the devil strove and contended for, as the Christian church is called the body of Christ in the New-Testament style. Others bring other interpretations, which I will not here trouble the reader with. Though this contest was mightily eager and earnest, and Michael was victorious in the issue, yet he would not bring a railing accusation against the devil himself; he knew a good cause needed no such weapons to be employed in its defence. It is said, he durst not bring, etc. Why durst he not? Not that he was afraid of the devil, but he believed God would be offended if, in such a dispute, he went that way to work; he thought it below him to engage in a trial of skill with the great enemy of God and man which of them should out-scold or out-rail the other: a memorandum to all disputants, never to bring railing accusations into their disputes. Truth needs no supports from falsehood or scurrility. Some say, Michael would not bring a railing accusation against the devil as knowing beforehand that he would be too hard for him at that weapon. Some think the apostle refers here to the remarkable passage we have, Nu 20:7-14. Satan would have represented Moses under disadvantageous colours, which he, good man, had at that time, and upon that occasion, given but too much handle for. Now Michael, according to this account, stands up in defence of Moses, and, in the zeal of an upright and bold spirit, says to Satan, The Lord rebuke thee. He would not stand disputing with the devil, nor enter into a particular debate about the merits of that special cause. He knew Moses was his fellow-servant, a favourite of God, and he would not patiently suffer him to be insulted, no, not by the prince of devils; but in a just indignation cries out, The Lord rebuke thee: like that of our Lord himself (Mt 4:10), Get thee hence, Satan. Moses was a dignity, a magistrate, one beloved and preferred by the great God; and the archangel thought it insufferable that such a one should be so treated by a vile apostate spirit, of how high an order soever. So the lesson hence is that we ought to stand up in defence of those whom God owns, how severe soever Satan and his instruments may be in their censures of them and their conduct. Those who censure (in particular) upright magistrates, upon every slip in their behaviour, may expect to hear, The Lord rebuke thee; and divine rebukes are harder to be borne than careless sinners now think for.
3. They speak evil of the things which they know not, etc., Jude 1:10. Observe, Those who speak evil of religion and godliness speak evil of the things which they know not; for, if they had known them, they would have spoken well of them, for nothing but good and excellent can be truly said of religion, and it is sad that any thing different or opposite should ever be justly said of any of its professors. A religious life is the most safe, happy, comfortable, and honourable life that is. Observe, further, Men are most apt to speak evil of those persons and things that they know least of. How many had never suffered by slanderous tongues if they had been better known! On the other hand, retirement screens some even from just censure. But what they know naturally, etc. It is hard, if not impossible, to find any obstinate enemies to the Christian religion, who do not in their stated course live in open or secret contradiction to the very principles of natural religion: this many think hard and uncharitable; but I am afraid it will appear too true in the day of the revelation of the righteous judgment of God. The apostle likens such to brute beasts, though they often think and boast themselves, if not as the wisest, yet at least as the wittiest part of mankind. In those things they corrupt themselves; that is, in the plainest and most natural and necessary things, things that lie most open and obvious to natural reason and conscience; even in those things they corrupt, debase, and defile themselves: the fault, whatever it is, lies not in their understanding or apprehensions, but in their depraved wills and disordered appetites and affections; they could and might have acted better, but then they must have offered violence to those vile affections which they obstinately chose rather to gratify than to mortify.
4. In Jude 1:11 the apostle represents them as followers of Cain, and in Jude 1:12,13, as atheistical and profane people, who thought little, and perhaps believed not much, of God or a future world—as greedy and covetous, who, so they could but gain present worldly advantages, cared not what came next—rebels against God and man, who, like Core, ran into attempts in which they must assuredly perish, as he did. Of such the apostle further says, (1.) These are spots in your feasts of charity—the agapai or love-feasts, so much spoken of by the ancients. They happened, by whatever means or mischance, to be admitted among them, but were spots in them, defiled and defiling. Observe, It is a great reproach, though unjust and accidental, to religion, when those who profess it, and join in the most solemn institution of it, are in heart and life unsuitable and even contrary to it: These are spots. Yet how common in all Christian societies here on earth, the very best not excepted, are such blemishes! The more is the pity. The Lord remedy it in his due time and way, not in men's blind and rigorous way of plucking up the wheat with the tares. But in the heaven we are waiting, hoping, and preparing for, there is none of this mad work, there are none of these disorderly doings. (2.) When they feast with you, they feed themselves without fear. Arrant gluttons, no doubt, there were; such as minded only the gratifying of their appetites with the daintiness and abundance of their fare; they had no regard to Solomon's caution, Pr 23:2. Note, In common eating and drinking a holy fear is necessary, much more in feasting, though we may sometimes be more easily and insensibly overcome at a common meal than at a feast; for, in the case supposed, we are less upon our guard, and sometimes, at least to some persons, the plenty of a feast is its own antidote, as to others it may prove a dangerous snare. (3.) Clouds they are without water, which promise rain in time of drought, but perform nothing of what they promise. Such is the case of formal professors, who at first setting out promise much, like early-blossoming trees in a forward spring, but in conclusion bring forth little or no fruit.—Carried about of winds, light and empty, easily driven about this way or that, as the wind happens to set; such are empty, ungrounded professors, and easy prey to every seducer. It is amazing to hear many talk so confidently of so many things of which they know little or nothing, and yet have not the wisdom and humility to discern and be sensible how little they know. How happy would our world be if men either knew more or practically knew how little they know. (4.) Trees whose fruit withereth, etc. Trees they are, for they are planted in the Lord's vineyard, yet fruitless ones. Observe, Those whose fruit withereth may be justly said to be without fruit. As good never a whit as never the better. It is a sad thing when men seem to begin in the Spirit and end in the flesh, which is almost as common a case as it is an awful one. The text speaks of such as were twice dead. One would think to be once dead were enough; we none of us, till grace renew us to a higher degree than ordinary, love to think of dying once, though this is appointed for us all. What then is the meaning of this being twice dead? They had been once dead in their natural, fallen, lapsed state; but they seemed to recover, and, as a man in a swoon, to be brought to life again, when they took upon them the profession of the Christian religion. But now they are dead again by the evident proofs they have given of their hypocrisy: whatever they seemed, they had nothing truly vital in them.—Plucked up by the roots, as we commonly serve dead trees, from which we expect no more fruit. They are dead, dead, dead; why cumber they the ground? Away with them to the fire. (5.) Raging waves of the sea, boisterous, noisy, and clamorous; full of talk and turbulency, but with little (if any) sense or meaning: Foaming out their own shame, creating much uneasiness to men of better sense and calmer tempers, which yet will in the end turn to their own greater shame and just reproach. The psalmist's prayer ought always to be that of every honest and good man, "Let integrity and uprightness preserve me (Ps 25:21), and, if it will not, let me be unpreserved." If honesty signify little now, knavery will signify much less, and that in a very little while. Raging waves are a terror to sailing passengers; but, when they have got to port, the waves are forgotten as if no longer in being: their noise and terror are for ever ended. (6.) Wandering stars, planets that are erratic in their motions, keep not that steady regular course which the fixed ones do, but shift their stations, that one has sometimes much ado to know where to find them. This allusion carries in it a very lively emblem of false teachers, who are sometimes here and sometimes there, so that one knows not where nor how to fix them. In the main things, at least, one would think something should be fixed and steady; and this might be without infallibility, or any pretensions to it in us poor mortals. In religion and politics, the great subjects of present debate, surely there are certain stamina in which wise and good, honest and disinterested, men might agree, without throwing the populace into the utmost anguish and distress of mind, or blowing up their passions into rage and fury, without letting them know what they say or whereof they affirm.
II. The doom of this wicked people is declared: To whom is reserved the blackness of darkness for ever. False teachers are to expect the worst of punishments in this and a future world: not every one who teaches by mistake any thing that is not exactly true (for who then, in any public assembly, durst open a Bible to teach others, unless he thought himself equal or superior to the angels of God in heaven?) but every one who prevaricates, dissembles, would lead others into by-paths and side-ways, that he may have opportunity to make a gain or prey of them, or (in the apostle's phrase) to make merchandize of them, 2Pe 2:3. But enough of this. As for the blackness of darkness for ever, I shall only say that this terrible expression, with all the horror it imports, belongs to false teachers, truly, not slanderously so called, who corrupt the word of God, and betray the souls of men. If this will not make both ministers and people cautious, I know not what will.
Of the prophecy of Enoch, (Jude 1:14,15) we have no mention made in any other part or place of scripture; yet now it is scripture that there was such prophecy. One plain text of scripture is proof enough of any one point that we are required to believe, especially when relating to a matter of fact; but in matters of faith, necessary saving faith, God has not seen fit (blessed be his holy name he has not) to try us so far. There is no fundamental article of the Christian religion, truly so called, which is not inculcated over and over in the New Testament, by which we may know on what the Holy Ghost does, and consequently on what we ought, to lay the greatest stress. Some say that this prophecy of Enoch was preserved by tradition in the Jewish church; others that the apostle Jude was immediately inspired with the notice of it: be this as it may, it is certain that there was such a prophecy of ancient date, of long standing, and universally received in the Old-Testament church; and it is a main point of our New-Testament creed. Observe, 1. Christ's coming to judgment was prophesied of as early as the middle of the patriarchal age, and was therefore even then a received and acknowledged truth.—The Lord cometh with his holy myriads, including both angels and the spirits of just men made perfect. What a glorious time will that be, when Christ shall come with ten thousand of these! And we are told for what great and awful ends and purposes he will come so accompanied and attended, namely, to execute judgment upon all. 2. It was spoken of then, so long ago, as a thing just at hand: "Behold, the Lord cometh; he is just a coming, he will be upon you before you are aware, and, unless you be very cautious and diligent, before you are provided to meet him comfortably." He cometh, (1.) To execute judgment upon the wicked. (2.) To convince them. Observe, Christ will condemn none without precedent, trial, and conviction, such conviction as shall at least silence themselves. They shall have no excuse or apology to make that they either can or dare then stand by. Then every mouth shall be stopped, the Judge and his sentence shall be (by all the impartial) approved and applauded, and even the guilty condemned criminals shall be speechless, though at present they want not bold and specious pleas, which they vent with all assurance and confidence; and yet it is certain that the mock-trials of prisoners in the jail among themselves and the real trial at the bar before the proper judge soon appear to be very different things.
I cannot pass Jude 1:15 without taking notice how often, and how emphatically, the word ungodly is repeated in it, no fewer than four times: ungodly men, ungodly sinners, ungodly deeds, and, as to the manner, ungodly committed. Godly or ungodly signifies little with men now-a-days, unless it be to scoff at and deride even the very expressions; but it is not so in the language of the Holy Ghost. Note, Omissions, as well as commissions, must be accounted for in the day of judgment. Note, further, Hard speeches of one another, especially if ill-grounded, will most certainly come into account at the judgment of the great day. Let us all take care in time. "If thou," says one of our good old puritans, "smite (a miscalled heretic, or) a schismatic, and God find a real saint bleeding, look thou to it, how thou wilt answer it." It may be too late to say before the angel that it was an error, Ec 5:6. I only here allude to that expression of the divinely inspired writer.
15-25
Exhortation to the Faithful; Conclusion (66 AD)
简体中文
对忠信者的劝勉；结语（公元66年）
¹⁵ 要向众人施行审判，又定那一切不敬虔之人，因他们所行一切不敬虔的事，又因他们刚愎的口所说的，一切顶撞他的刚愎话，有罪。
¹⁶ 这些人是私下议论人、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。
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。
¹⁸ 他们曾对你们说过，末世必有好讥诮的人随自己不敬虔的私欲而行。
¹⁹ 这就是那些引人结党、属乎血气、没有圣灵的人。
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，
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。
²² 有些人你们要怜悯他们；要加以分别；
²³ 有些人你们要从火中抢出来搭救他们；又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。
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，
²⁵ 愿荣耀、威严、权能、权柄，因我们的主耶稣基督归与他，从万古以前并现在，直到永永远远。阿们。
在此：1. 使徒进一步发挥这些恶人和引诱者的品格：他们是「私下议论人、常发怨言的」等等（犹1:16）。请注意：发怨言、常抱怨的性情，若放纵并表达出来，就使人品格极其不良；这样的人至少极其软弱，多半极其邪恶。他们向神和他的护理发怨言，向人和他们的行为发怨言；他们对所发生的一切都动怒，对自己的境遇和处境总不满意，以为那不配自己。这样的人「随从自己的情欲而行」；他们的意志、他们的胃口、他们的嗜好，是他们唯一的规则和律法。请注意：放纵自己罪恶胃口的人，最容易屈服于自己无法控制的激情。
二、他进而警戒和劝勉他所写信的人（犹1:17-23）。在此：
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他召他们记念自己曾如何预先受警戒：「亲爱的弟兄啊，你们要记念」等等（犹1:17）。「要记念」，留心不要以为希奇（以致跌倒被绊倒，信心因此动摇），以为上述所描绘所警戒的那些引诱者，竟会（且如此早地）在基督教会中兴起——因为这一切早已由「我们主耶稣基督的使徒」预先说过，因此这事在事件中的应验，反而是你们信心的确证，而非丝毫摇动、扰乱你们信心的缘由。」请注意：(1) 要劝服人，必须显明自己真诚爱所要劝服的人。苦毒的话和苛刻的待遇从来没有、也永不能说服人，更不用说劝服人。(2) 受灵感之人所说（或所写）的话，若被妥善记念和反复思想，就是防备危险错谬最好的保障；这始终如此，直到人学会比神自己说得更好。(3) 错谬和逼迫在基督教会中兴起并得势，我们不当因此跌倒；这是早已预言的，所以当我们看见它应验时，不当因此看轻基督的位格、教义或十字架。见提前4:1、提后3:1、彼后3:3。我们不要以为希奇，倒要以此安慰自己：在这一切混乱之中，基督必维护他的教会，并成就他的应许——「阴间的门不能胜过它」（太16:18）。(4) 宗教越被讥笑被逼迫，我们越当紧紧抓住持守它；既预先受警戒，就当显明自己是预先武装了的；在这样的试炼之下，我们当坚定站立，「不要轻易动心」（帖后2:2）。
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他借进一步描绘引诱者可憎的品格来警戒他们：「这就是那些引人结党」等等（犹1:19）。请注意：(1) 属肉体的人是最坏的分裂者。他们借不敬虔的道路和败坏的行为，使自己与神、基督和他的教会分离，归附魔鬼、世界和肉体；这比因见解或外在治理或敬拜的方式与情形，从有形教会的某个具体分支分离要糟糕得多——尽管许多人对前者能耐心容忍，对后者却丰富地、几乎不停地谩骂，仿佛除了他们所称的「分裂」之外，没有别的罪是当受刑罚的。(2) 属肉体的人「没有圣灵」——就是没有神和基督的灵、圣洁的灵；「人若没有基督的灵，就不是属基督的」（罗8:9）。(3) 别人越坏，我们越当努力并显明自己是好的；撒但和他的工具越忙碌地要败坏别人的判断或行为，我们越当持守纯正的教义和良好的为人，「坚守所教真实的道」，「在清洁的良心中持守信仰的奥秘」（多1:9、提前3:9）。
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他劝勉他们在真理和圣洁上恒心坚持。
(1)「在至圣的真道上造就自己」（犹1:20）。请注意：持守所承认之道的途径，就是在这道上继续前进。我们既在纯正的信仰和真诚正直的心中打好了根基，就必须在其上建造，不断长进；我们又当留意用什么材料建造——「金、银、宝石」，不是「木、禾秸、草」（林前3:12）。正确的原则和端正的为人能经得起火的试炼；但无论我们掺入多少卑贱的杂质，即便我们大体真诚，也必因此受亏损——我们工作中那部分必被烧毁；我们纵然得救，也是极大危险、千钧一发，如同从四面着火的房子中逃出来。
(2)「在圣灵里祷告」。请注意：[1] 祷告是信心的乳母；「在至圣的真道上造就自己」的途径，就是「恒切祷告」（罗12:12）。[2] 我们的祷告最易蒙允准，当我们「在圣灵里祷告」——即在他的引导和感动之下，照他话语的准则，以信心、恳切和恒切不倦的坚持而祷告；这才是「在圣灵里祷告」，无论是用还是不用固定的成文形式。
(3)「保守自己常在神的爱中」（犹1:21）。[1]「要在你们灵魂里维持对神之爱的活泼有力的行动和操练。」[2]「当防备自己被抛出神对你的爱，或抛出其中可喜、可慰、可坚壮的彰显之外；当保守自己在神的道路上，若愿继续在他的爱中。」
(4)「仰望……怜悯」等等。[1] 永生只能借「怜悯」得着仰望；怜悯是我们唯一的凭据，不是功劳；若说是功劳，不是我们自己的，而是别人的——他为我们赚得了我们原本不能要求、也无充分根据盼望的事。[2] 这里说的，不仅是借神作为创造者的怜悯，而是借「我们主耶稣基督」作为救赎主的怜悯；一切进入天国的人，必须借我们主耶稣基督进入；因为「在天下人间，没有赐下别的名，我们可以靠着得救」——唯有主耶稣的名（徒4:12、犹1:10）。[3] 对永生的相信期望，将武装我们抵挡罪的网罗（彼后3:14）；对那有福盼望的活泼信心，将帮助我们治死那可咒诅的私欲。
- 他指导他们当如何对待陷入错谬的弟兄：「有些人你们要怜悯他们；要加以分别」等等（犹1:22、23）。请注意：(1) 我们当尽一切所能救拔别人脱离魔鬼的网罗，使他们得救脱离危险的错谬或有害的行为，或在被缠累其中时得着挽回。我们不仅（在神之下）是自己的看守者，每个人都当尽己所能作「兄弟的看守者」；唯有恶人该隐才会反对此说（创4:9）。我们当彼此守望，当忠心却智慧地彼此责备，并向周围一切人树立好榜样。(2) 这事必须「以怜悯之心，加以分别」而作。怎么分别？我们必须区分软弱的和故意的。[1]「有些人」我们必须「怜悯」，以一切温柔待他们，「用温柔的心把他挽回过来」，在非难他们和他们的行为上不必苛刻严厉，在待他们的事上也不可骄傲自大；不可难以平息，也不可拒绝与他们和好，或拒绝恢复他们从前与我们的友情——当他们显出或至少极有盼望地显出真诚悔改的记号之时：神若赦免了他们，我们为何不赦免？我们远比他们更需要神的赦免，也更比他们需要赦免我们——尽管或许他们和我们对此都不够公正、不够充分地感受到。[2]「有些人你们要从火中抢出来搭救他们，要存惧怕的心」——以「主的可畏」劝勉他们；「要竭力把他们从罪中惊吓出来；要把地狱和刑罚讲给他们听。」但若是谨慎小心地施行最公正严厉的责备才是此处首要所暗示的（我只是提出供思考）——那又如何呢？仿佛他说：「当惧怕，免得因急躁不智的处理，破坏了自己善意和诚实的设计，以致你不但没有挽回，反倒使他们在硬化之中——在他们身上所需的严厉程度大于前一种情形之时。」我们常常在确知自己真心诚意、又自以为大体正确之时，做得过分；然而连最坏的人也不可无故、急躁、或至极地激怒，免得他们因我们的过失而更加刚硬。「连那被情欲沾染的衣服也当厌恶」——即与那属于恶或看似恶的事保持最远的距离，并立志努力使别人也如此。「各样恶事要禁戒不作」（帖前5:22）。
三、使徒以一段将荣耀归给伟大之神的庄严颂赞结束这封信（犹1:24、25）。请注意：1. 无论我们所论的是什么主题、什么论证，将荣耀归给神，是我们最适合用以结束的。2. 神能——他也既如此愿意又如如此能——「保守我们不失脚，叫我们无瑕无疵地站在他荣耀之前」；不是作为从未有过错的人（因为已经做过的事，就是全能者自己也不能使之变为未做——这含着矛盾），而是作为其过错不归在他们身上以致他们灭亡的人——若没有神的怜悯和救主的功劳，那些过错本可以公正地归在他们身上。「在他荣耀之前」。请注意：(1) 主的荣耀不久就要显明出来。我们如今把它看作遥远的，太多的人更把它看作不确定的，但它必来到，且必是明显可见的。「众目要看见他」（启1:7）。如今这是我们信心的对象，但不久（这事必不能「如今」太久）这将是我们感官的对象；我们现在所信的，不久就要亲眼看见——若不是说不出的喜乐和安慰，就是言语不能表达的恐怖和惊惶。见彼前1:8。(2) 一切真实真诚的信徒必被献上——在主救赎主显现降临之时，由他——他们荣耀的元首——献于父面前，为要得他的称许、悦纳和赏赐。他们本是父所赐给他的，「凡父所赐给他的，他没有失落一个」，也不会失落任何一个，连一个灵魂也不失落，他要把他们全都献上——完全圣洁、完全幸福——当他把其中保之国交还给「他的神、也是我们的神，他的父、也是我们的父」之时（约6:39、17:12；林前15:24）。(3) 信徒被献上之时无瑕无疵，那是「欢欢喜喜」的。唉！如今我们的过错使我们满了恐惧、疑惑和忧愁。「但可以放心」；我们若是真诚的，就必如此——我们亲爱的救赎主已经担保了——我们必「无瑕无疵地被献上」；没有罪的地方就没有忧愁；圣洁完全之处，喜乐也就完全。这位能也愿如此行的神，实在配得将「荣耀、威严、权能、权柄」归给他，「从今直到永远」！我们在此很可以与使徒一同加上衷心的「阿们」。
英文原文
Exhortation to the Faithful; Conclusion (66 AD)
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, etc., Jude 1:16. 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, Jude 1:17-23. Here,
1. He calls them to remember how they have been forewarned: But, beloved, remember, etc., Jude 1:17. "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 1Ti 4:1, 2Ti 3:1, 2Pe 3:3. 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, Mt 16:18. (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, 2Th 2:2.
2. He guards them against seducers by a further description of their odious character: These are those who separate, etc., Jude 1:19. 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, Ro 8:9. (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 1:9, 1Ti 3:9.
3. He exhorts them to persevering constancy in truth and holiness.
(1.) Building up yourselves in your most holy faith, Jude 1:20. 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, 1Co 3:12. 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, Ro 12:12. [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, Jude 1:21. [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, etc. [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, Ac 4:12, Jude 1:10. [3.] A believing expectation of eternal life will arm us against the snares of sin (2Pe 3:14); 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, etc., Jude 1:22,23. 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, Ge 4:9. 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," 1Th 5:22.
III. The apostle concludes this epistle with a solemn ascription of glory to the great God, Jude 1:24,25. 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, Re 1:7. 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 1Pe 1:8. (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, Joh 6:39,17:12, 1Co 15:24. (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.
我们在其中有：一、关于这封信执笔者的记述、教会的品格、那有福团体的祝福与特权（犹1:1、2）。二、写这封信的缘由（犹1:3）。三、对邪恶乖谬之人的描绘——他们在教会尚处幼稚阶段时已经兴起，后世也必有同样邪恶灵性与性情的人接续他们（犹1:4）。四、警戒人不可听从、不可追随这样的人，其根据是神对出埃及时不信发怨言之以色列人的严厉，对堕落天使的严厉，以及所多玛、蛾摩拉的罪恶与刑罚（犹1:5-7）。五、使徒将他所警戒的引诱人与这些人相比，并详细描述他们（犹1:8-10）。六、接着（特别适合他的论点）他引用了以诺的古老预言，预言并描述将来的审判（犹1:14、15）。七、他进一步发挥引诱人的品格，并防备敬虔人的心可能因如此早地容许这些事而跌倒——指出古时早已预言这些事必将如此（犹1:16-19）。八、劝他们在信仰上坚持，恳切祷告，防备脱离神的爱，并对永生存活泼的盼望（犹1:20、21）。九、指导他们当如何对待错谬与可耻的人（犹1:22、23）。十、以一段可钦佩的颂赞结束（犹1:24、25）。