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犹大书生命读经 · 第1篇

为信仰争辩

Contending for the Faith
1读经：犹大书一至七节。我们由本篇信息开始犹大书生命读经。犹大书的主题是为信仰争辩。在三节，犹大劝我们『要为那一次永远交付圣徒的信仰竭力争辩。』在本篇信息中，我们要看这封书信的前七节。
1Scripture Reading: Jude 1-7 With this message we begin the life-study of the book of Jude. The subject of Jude is contending for the faith. In verse 3 Jude entreats us to “contend for the faith once for all delivered to the saints.” In this message we shall cover the first seven verses of this Epistle
引言
INTRODUCTION
2一、二节是犹大书的引言。在这两节中，犹大说，『耶稣基督的奴仆，雅各的兄弟犹大，写信给那蒙召，在父神里蒙爱，并蒙耶稣基督保守的人：愿怜悯、平安与爱，繁增的归与你们。』犹大和雅各都是主耶稣肉身的兄弟。（太十三55。）雅各是使徒之一，（加一19，）也是耶路撒冷的长老之一，(徒十五2，13，二一18，）与彼得、约翰同被称为召会的柱石。加二9。）他也写了雅各书。（雅一。）犹大没有列在十二使徒当中，我们也没有听说他是召会中的长老。不过，他却写了这封简短而绝佳的书信。
2Verses 1 and 2 are the introduction to the book of Jude. In these verses Jude says, “Jude, a slave of Jesus Christ, and brother of James, to those who are called, beloved in God the Father and kept by Jesus Christ: mercy to you and peace and love be multiplied.” Both Jude and James were brothers of the Lord Jesus in the flesh (Matt. 13:55). James was one of the apostles (Gal. 1:19) and one of the elders in Jerusalem (Acts 15:2, 13; 21:18), reputed with Peter and John to be a pillar of the church (Gal. 2:9). He also wrote the Epistle of James (James 1:1). Jude was (not listed among the twelve, nor are we told that he l was an elder in a church. Nevertheless, he wrote this Epistle, a short yet excellent book.
3按一节，本书是写给『那蒙召，在父神里蒙爱，并蒙耶稣基督保守的人。』『蒙耶稣基督保守』也可繙作『为著耶稣基督蒙保守。』『蒙』是指保守的力量与凭藉，『为著』是指保守的目的和目标。所有的信徒都是父赐给主的，（约十七6，）他们是为著祂蒙保守，也是蒙祂保守的。1许多圣经教师相信，这封书信和彼得前后书同是写给在基督里的犹太信徒。用犹大的话说，这些信徒是蒙召，在父神里蒙爱，并蒙耶稣基督保守的人。在二节，犹大说，『愿怜悯、平安与爱，繁增的归与你们。』在这问安里题到怜悯而不题恩典，也许是由于召会的堕落与背道。（参犹21～22。）在提摩太前后书，保罗在他开头的问安里说到神的怜悯。神的怜悯比神的恩典达到的更远。在召会堕落的光景中，神的怜悯是需要的。
3According to verse 1, this book is addressed to “those who are called, beloved in God the Father and kept by Jesus Christ.” The Greek word rendered “by” may also be translated “for.” “By” denotes the strength and means of keeping; “for” denotes the purpose and object of keeping. All the believers have been given to the Lord by the Father (John 17:6), and they are being kept for Him and by Him. Many Bible teachers believe that this Epistle, like and 2 Peter, was written to Jewish believers in Christ. In Jude’swords, these believers were called, beloved in God the Father, and kept by Jesus Christ. In verse 2 Jude says, “Mercy to you and peace and love be multiplied.” The fact that mercy is mentioned instead of grace in this greeting may be due to the church’s degradation and apostasy (see vv. 21-22). In 1 and 2 Timothy Paul includes God’s mercy in his opening greeting. God’s mercy reaches farther than His grace. In the degraded situation of the churches, God’s mercy is needed.
4我们是罪人，在可怜的光景中。但神的怜悯达到我们，把我们从可怜的光景中带出来，使我们彀资格接受祂的恩典。原则上，恩典要求我们多少要在好的光景中。然而，因著怜悯比恩典搆得更远，所以能达到那些光景最可怜的人。
4As sinners, we were in a pitiful situation. But God’s mercy reached us and brought us out of that situation and qualified us to receive His grace. In principle, grace requires that we be in a somewhat good condition. However, because mercy reaches farther than grace, it is able to reach those who are in a most pitiful condition.
5三节说，『亲爱的，我尽心竭力要写信给你们，论到我们共享之救恩的时候，就不得不写信劝你们，要为那一次永远交付圣徒的信仰竭力争辩。』(犹3。）犹大在这里说到我们共享的救恩。这是指一般的救恩，是所有信徒共同享有的，就如共同的信仰一样。(多一4。）
5Verse 3 says, “Beloved, using all diligence to write to you concerning our common salvation, I found it necessary to write to you, entreating you to contend for the faith once for all delivered to the saints.” Here Jude speaks of our common salvation. This is general salvation, which is common to and held by all believers, like the common faith (Titus 1:4
6有些基督徒误用犹大所说为信仰争辩的话。他们以为，为信仰争辩意思就是为施浸和洗脚这类的事争辩。有些人争论蒙头的事，或擘饼聚会中要用怎样的饼。然而，三节的信仰不指这类的事。这节的信仰不是主观的，乃是客观的；不是指我们的相信，乃是指我们的信仰，就是我们所相信之物。这信仰指新约的中心内容，成了我们共有的信仰，（徒六7，提前一19，三9，四1，五8，六10，21，提后三8，四7，多一13，）我们相信，就能得著我们共享的救恩。这信仰（不是任何道理）已经一次永远的交付圣徒；我们应当
6Some Christians misapply Jude’sword about contending for the faith. They think that to contend for the faith means to contend for matters such as baptism and foot washing. Some argue concerning head covering or about the kind of bread used in the Lord’stable. However, the faith in verse 3 does not refer to such matters. The faith in this verse is not subjective; it is objective. It does not refer to our believing, but refers to our belief, to what we believe. The faith denotes the contents of the New Testament as our faith (Acts 6:7; 1 Tim. 1:19; 3:9; 4:1; 5:8; 6:10, 21; 2 Tim. 2:18; 3:8; 4:7; Titus 1:13), in which we believe for our common salvation. This faith, not any doctrine, has been delivered once for all to the saints. For this faith we should contend (1 Tim. 6:12
7为这信仰竭力争辩。（提前六12。）
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8在旧约里，神赐给亚伯拉罕应许；后来，神藉著摩西将律法赐给以色列人。约翰福音告诉我们，主耶稣来了，恩典就来了。（约一17。）这里有三件重要的事：应许、律法、和恩典。有些圣经教师说到应许时代、律法时代、和恩典时代。
8In the Old Testament God gave Abraham a promise. Later, through Moses God gave the law to the children of Israel. In the Gospel of John we are told that when the Lord Jesus came, grace came (1:17). Here we have three important matters: promise, law, and grace. Some Bible teachers speak of the dispensation of promise, the dispensation of law, and the dispensation of grace
9要明白新约的真理，我们需要看见，神首先赐给亚伯拉罕应许。我们可以说，这应许是在神对待人的『主要轨道』上。但因著神选民的无知和不信，神就必须将律法赐给以色列人。在加拉太书，保罗将律法比作亚伯拉罕的妾夏甲，而不比作亚伯拉罕的妻子撒拉。(加四21～25。)这就是说，夏甲是律法的象征或豫表。因此，律法的地位不是妻子的地位，乃是妾的地位。如今在新约里，神赐下信仰来顶替律法。
9In order to understand the truth in the New Testament, we need to see that God first gave a promise to Abraham. We may say that this promise was on the “main track” of God’s dealing with man. But because of the ignorance and unbelief of God’s chosen people, it was necessary for God to give the law to the children of Israel. In the book of Galatians Paul likens the law to Hagar, Abraham’s concubine, not to Sarah, Abraham’s wife (Gal. 4:21-25). This means that Hagar was a type, or prefigure, of the law. Hence, the position of the law is not that of the wife, but that of a concubine. Now in the New Testament God gives faith instead of the law.
10神所赐的信仰有主观的一面和客观的一面。主观的一面论到我们的相信，客观的一面论到我们所相信的事物。三节的信仰不是指我们相信的能力；乃是指我们所相信的事物。因此，信仰是指新约的中心内容。彼得在他的第二封书信里告诉我们，我们已经分得同样宝贵的信。（彼后一l。）这信是主观的，是指我们里面的信。与犹大三节的信仰不同，因为犹大书的信仰是客观的。就著客观的意义说，信仰等于神在新约中所赐给我们之遗命的内容。律法包括十诫和一切附属典章的内容。律法是在旧约里所赐的，但神在新约里所赐的，乃是包括神新遗命一切项目的信仰。这遗命甚至包括三一神。然而，牠并不包括蒙头、洗脚、或施浸的方法这类的事。虽然如此，有些信徒却为这类的事争辩，以为他们在为信仰争辩。但那不是正确的领会犹大所说，要为那一次永远交付圣徒的信仰竭力争辩的意思。
10With the faith given by God there is both a subjective side and an objective side. The subjective side concerns our believing, and the objective side concerns the things we believe. In verse 3 the faith does not denote our ability to believe; rather, it refers to what we believe. Hence, the faith refers to the contents of the New Testament. Peter tells us in his second Epistle that like precious faith has been allotted to us (2 Pet. 1:1). This faith is subjective and refers to the faith that is within us. This differs from the faith in Jude 3, for the faith here is objective. The faith in the objective sense is equal to the contents of God’s will given to us in the New Testament. The law includes the contents of the Ten Commandments and all the subordinate ordinances. The law was given in the Old Testament, but what God gives in the New Testament is the faith that includes all the items of God’s new will. This will even includes the Triune God. However, it does not include such matters as head covering, foot washing, or methods of baptism. Nevertheless, some believers contend for such things, thinking that they are contending for the faith. But that is not the correct understanding of what Jude means by contending for the faith once for all delivered to the saints
11为信仰争辩，就是为神新遗命中基本且要紧的事争辩。这些基本的事中，有一件就是基督为救赎我们而死。假定摩登派的人告诉你，耶稣不是为救赎而死在十字架上，乃是因著祂是殉道者，为自己的教训牺牲自己。对基督的死这样的领会乃是异端，与神新遗命中主要的一项相对。我们需要为著基督救赎的真理竭力争辩。许多年前，我们在中国为救赎的真理争辩，驳斥『罪人必读』这本书，书中宣称罪人在耶稣的血以外能讨神喜欢，也能得救。圣经清楚的说，『没有流血，就没有赦罪。』（来九22。）我们驳斥那本异端的书，给信徒豫防注射，抵挡摩登派的教训。
11To contend for the faith is to contend for the basic and crucial matters of God’s new will. One of these basic matters is Christ’s death for our redemption. Suppose a modernist tells you that Jesus died on the cross not for redemption, but because He was a martyr and sacrificed Himself for His teachings. This understanding of the death of Christ is heretical. It is contrary to one of the main items of God’s new will. We need to contend for the truth concerning Christ’s redemption. Many years ago in China we contended for the truth of redemption when we fought against the book For Sinners Only, a book which claims that a sinner can be favored by God or saved apart from the blood of Jesus. The Bible clearly says that without the shedding of blood there is no forgiveness of sins (Heb. 9:22). We fought against that heretical book and inoculated the believers against its modernistic teachings
12我们感谢主，今天在美国许多基要派的圣经教师也驳斥异端、摩登的教训。这是为那一次永远交付圣徒的信仰竭力争辩。这信仰已经一次永远交付圣徒，我们现今需要作的，乃是为这信仰竭力争辩。
12We thank the Lord that in this country today many fundamental Bible teachers are also fighting against heretical, modernistic teachings. This is to contend for the faith once for all delivered to the saints. This faith has been delivered to the saints once for all, and what we need to do now is to contend for it.
背道者的异端
THE HERESIES OF THE APOSTATES
13在四节，犹大接著说，『因为有些人偷看进来，就是自古豫先所记载要受审判的不敬虔之人，将我们神的恩典变作放纵情欲的机会，并且否认我们独一的主人和主，耶稣基督。』犹大四至十九节与彼后二章是非常相近的平行语，指明犹大书写于召会背道堕落之时。
13In verse 4 Jude goes on to say, “For certain men have crept in unnoticed, who of old have been written of beforehand for this judgment, ungodly men, perverting the grace of our God into licentiousness, and denying our only Master and Lord, Jesus Christ.” Verses 4 through 19 of Jude are in close parallel with chapter two of 2 Peter. This indicates that the Epistle of Jude was written in the time of the church’s apostasy and degradation
14在四节，犹大说有些人『偷著进来。』这话直译为『由旁边进来，』或『由边门溜进来。』我们可比较这话与彼后二章一节的『偷著引进。』正如仇敌偷著进来，将稗子撒在麦子中间，见太十三，）背道者也偷著进来。『审判』一辞是指以下经节所揭示，对偷著进来之背道者的审判。这里的审判乃是为刑罚而定罪，即被定罪受刑罚。犹大在这里说到不敬虔，将我们神的恩典变作放纵情欲的机会，并且否认我们的主人和主，耶稣基督。这些异端背道者的邪恶是双重的；（一）将神的恩典变作邪荡，变作滥用自由；（参加五13，彼前二16；）（二）否认主的作头和作主。这两件事是并行的。将神的恩典变作滥用自由而邪荡，需要否认主的管理和权柄。
14In verse 4 Jude says that certain men have “crept in unnoticed.” Literally the Greek means to get in by the side, or slip in by a side door. We may compare this with “secretly bring in” in 2 Peter 2:1. As the enemy crept in to sow tares among the wheat (see Matt. 13), the apostates have crept in unnoticed. The words “this judgment” refer to the judgment of the creeping in unnoticed of the apostates, the judgment unfolded in the following verses. Judgment here is the condemnation for punishment, and it refers to being condemned to be punished. Here Jude speaks of ungodly men, who pervert the grace of God into licentiousness and deny our Master and Lord, Jesus Christ. The evil of these heretical apostates is twofold: perverting the grace of God into wantonness, that is, into the abuse of freedom (see Gal. 5:13; 1 Pet. 2:16), and denying the headship and lordship of the Lord. These two go together. Turning the grace of God into an abused freedom for wantonness requires denying the Lord’s rule and authority
对背道之审判的历史鉴戒以色列人
HISTORICAL EXAMPLES OF THE LORD’S JUDGMENT UPON APOSTASY The Children of Israel
15在五至七节，犹大题出一些主对背道之审判的历史鉴戒。头一个是以色列人的事例：『虽然你们一次永远知道了一切的事，我仍要题醒你们；从前主救了神的百姓出埃及地，后来却把那些不信的毁灭了。』（犹5。）在那些从埃及地被领出来的人中，有背道的事。这就是说，不信的以色列人成了背道者。犹大在这一节告诉我们，主把那些不信的毁灭了。
15In verses 5 through 7 Jude gives some historical examples of the Lord’s judgment upon apostasy. The first example is that of the children of Israel: “But I intend to remind you, though you know all things once for all, that the Lord, having saved a people out of the land of Egypt, afterward destroyed those who did not believe” (v. 5). There was apostasy among those who were led out of the land of Egypt. This means that the unbelieving children of Israel became apostates. In this verse Jude tells us that the Lord destroyed those who did not believe.
不守自己权位的天使
The Angels Who Did Not Keep Their Own Principality
16六节说，『又有不守自己权位，离弃自己住处的天使，主用永远的锁炼把他们拘留在幽冥里，等候大日的审判。』这里的天使与彼后二章四节者同；他们就是创世记六章的『神的儿子们。』『权位』原文意权能的起首，权柄的首位。因此是在高位上原有的尊荣。堕落的天使不守他们原有的尊荣和地位，反倒离弃了自己在天上的住处，在挪亚的时候到地上来与人的女儿行淫。（创六2，彼前三19。）『幽冥』指他他拉的幽暗坑，（彼后二4，）『大日的审判』也许是指白色大宝座的末后审判。
16Verse 6 says, “And angels who did not keep their own principality, but abandoned their own dwelling place, He has kept in eternal bonds under gloom for the judgment of the great day.” The angels here are the same as those in 2 Peter 2:4; they are the “sons of God” in Genesis 6. The Greek word translated “principality” is arche. This word means the beginning of power, the first place of authority; hence, original dignity in a high position. The fallen angels did not keep their original dignity and position, but abandoned their own dwelling place, which is in heaven, to come to earth at Noah’st i me to commit fornication with the daughters of men (Gen. 6:2; 1 Pet. 3:19). The “gloom” is the gloomy pits of Tartarus (2 Pet. 2:4), and the judgment of the great day will probably be the final judgment of the great white throne
所多玛与蛾摩拉
Sodom and Gomorrah
17在七节，犹大接著说，『又如所多玛、蛾摩拉和周围城邑的人，也照他们的样子一味的行淫，随从相异的肉体，就受永火的刑罚，立为鉴戒。』『照他们』就是照前节所说堕落的天使。这证明前节的天使就是创世记六章二节所说神的儿子们，他们藉人体娶人为妻，与相异（和天使不同之人）的肉体行淫乱。所多玛、蛾摩拉和周围城邑的人，与男性，就是与有异于神藉著神所创造的本性，为人类婚姻所命定的肉体，（创二18～24，）放纵情欲，(罗一27，利十八22，）他们这样与相异的肉体行淫，乃是照著前节所说那些天使的样子
17In verse 7 Jude continues, “As Sodom and Gomorrah and the cities around them, who in like manner with these gave themselves over to fornication and went after other flesh, are set forth as an example, undergoing the penalty of eternal fire.” The word “as” here is important and means in the same manner as. This word proves that the angels in the preceding verse are the sons of God in Genesis 6:2, who committed fornication with strange flesh and were condemned by God for the judgment of the great day, for immediately following that was the judgment on Sodom, Gomorrah, and the cities around them. The relative pronoun “who” in verse 7 refers to Sodom, Gomorrah, and the cities around them
18而行，就受了永火的刑罚。
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19我们若将犹大书与彼得后书相比，就会看见这两封书信说到许多相同的点。这指明众使徒与早期的教师们必定为著这些事有过交通。不然，彼得和犹大怎能写得这么相似？这两位弟兄都有犹太背景，也都背负著为新约真理吹号的责任，他们定罪同样的事，并强调凡走背道之路的人必遭神审判。否认主的身位和祂救赎的工作是极其严肃的。有些摩登派的人这样否认主，甚至在今生就遭到神的审判。牛津运动或世界道德重整运动活跃于中国的时候，有些摩登派的人竟大胆的说，耶稣基督不是童女所生的神的儿子，乃是马利亚的私生子。这不仅是异端，更是亵渎。宣称我们的主耶稣基督是马利亚的私生子，是何等的亵渎！至终，有些将这类异端、亵渎之事教训人的，不得善终。他们不但将来要受神审判，今生也受了
19The phrase “in like manner” means in the manner of committing fornication with strange flesh, as the fallen angels did. The fallen angels committed fornication with another race, which to them was strange flesh. The Sodomites indulged their lusts with males (Rom. 1:27; Lev. 18:22), with flesh different from and strange to what God ordained by the nature of His creation for human marriage (Gen. 2:18-24). In verse 7 “other flesh” denotes flesh that is strange or different, and “these” refers to the fornicating angels in the preceding verse. If we compare Jude with 2 Peter, we shall see that these two Epistles cover many of the same points. This indicates that the apostles and early teachers must have had fellowship regarding these matters. Otherwise, how could Peter and Jude have written in a way that is so similar? These two brothers, both of whom had a Jewish background and bore the responsibility to sound the trumpet for the New Testament truths, condemned the same things and emphasized the fact that anyone who takes the way of apostasy will suffer God’s judgment
20神的审判。结果，他们不得善终。
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21我们需要从犹大书和彼得后书学习敬畏神，对于主的身位和祂救赎的工作也要非常谨慎。因为我们生活在弯曲的世代中，青年人特别需要儆醒。我们对于神的话都必须有基本的领会，这会保护我们。正如彼得所说，话要成为我们里面照耀的灯。（彼后一。）我们若与背道者、异端者接触，就会晓得他们论到基督和祂救赎工作的教训是错误的、亵渎的，我们也不会听从他们。因著我们在中国的时候与摩登派争战，那里的基督徒就受到保护。当然，其他基督徒也忠信的与异端的教训争战。今天我们都需要为那一次永远交付圣徒的信仰，忠信的竭力争辩。
21It is extremely serious to deny the Lord’s Person and His redemptive work. Certain modernists who deny the Lord in this way have suffered God’s judgment even in their life time. When the Oxford movement, or Buchmanism, was active in China, some modernists were so bold as to say that Jesus Christ was not the Son of God born of a virgin, but was the illegitimate son of Mary. This is not only heretical; it is blasphemous. What blasphemy it is to claim that our Lord Jesus Christ was the illegitimate son of Mary! Eventually, some of those who taught such heretical and blasphemous things did not have a good end in life. Not only will they be judged by God in the future—they were judged by God during their lifetime. As a result, the ending of their life was not at all good. We need to learn from the books of Jude and 2 Peter to fear God and to be very careful concerning the Lord’s Person and His redemptive work. Because we live in a perverted age, the young people especially need to be on the alert. We all must have a basic understanding of the Word of God. This will protect us. As Peter says, the Word will be a lamp shining within us (2 Pet. 1:19). Then if we come in contact 19 with apostates and heretics, we will know that their teaching concerning the Person of Christ and His redemptive work is false and blasphemous, and we will not listen to them. Because we fought against modernism when we were in China, the Christians there were protected. Of course, other Christians were also faithful to fight against heretical teachings. Today we all need to be faithful to contend for the faith once for all delivered to the saints.