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犹大书生命读经 · 第2篇

背道者的邪恶 ,及其在主审判下的刑罚

Evils of the Apostates and their Punishment Under the Lord’s Judgment
1读经：犹大书八至十九节。在前篇信息中，我们看见犹大书的主题是为信仰争辩。犹大嘱咐我们要为信仰争辩，然后接著说到背道的事。(犹4。）在五至七节，他题到主对背道之审判的一些历史鉴戒。现今在八至十九节，他指出背道者的邪恶，及其在主审判下的刑罚。让我们逐一来看这些经文，并留意一些要紧的点。
1Scripture Reading: Jude 8-19 In the foregoing message we saw that the subject of the Epistle of Jude is contending for the faith. Jude charges us to contend for the faith, and then he goes on to speak concerning apostasy (v. 4). In verses 5 through 7 he gives some historical examples of the Lord’s judgment upon apostasy. Now in verses 8 through 19 he points out the evils of the apostates and their punishment under the Lord’s judgment. Let us consider these verses one by one and pay attention to certain crucial points
轻慢主治者
DESPISING LORDSHIP
2八节说，『然而，这些作梦的人，还是照样玷污肉体，轻慢主治者，毁谤在尊位的。』四节所说不敬虔的人，乃是作梦的人，他们徒有基督徒之名，行事却如作梦，将神的恩典变作放纵情欲的机会，以玷污自己的肉体，并且否认耶稣基督为我们独一的主人和主，轻慢祂的主权，毁谤祂属天行政里的掌权者。
2Verse 8 says, “Yet in like manner these dreamers also defile the flesh and despise lordship and revile dignities.” The ungodly men spoken of in verse 4 are dreamers, bearing the name of Christians yet doing things as in dreams, such things as perverting the grace of God into licentiousness to defile their flesh and denying Jesus Christ as our only Master and Lord, despising His lordship and reviling the authorities in His heavenly government
3按我们历年来所观察的，那些否认主耶稣，拒绝相信神圣言的人，最终就丢弃他们良心里的感觉。用保罗的话说，他们的良心被烙过，（提前四2，）没有正确的尽功用。结果，他们可能变得污秽、不道德。人的良心一旦被烙过，他就不再有保护和防卫了。背道者玷污肉体，轻慢主治者，毁谤在尊位的，因为他们不在意神的行政。他们不尊重神的权柄，是完全不法的。他们轻慢主治者；这些主治者概指一切有权治理者，当然包括神所膏而设立的主基督。祂是神圣行政、管理和权柄的中心。（徒二36，弗一21，西一16。）他们也毁谤在尊位的；在尊位的概指有权有位的天使和世人。犹大在九节继续说，『天使长米迦勒与魔鬼争辩，为摩西的身体争论的时候，尚且不敢以神对他的判辞毁谤他，只说，主责备你罢。』主把摩西的身体埋在摩押地谷中无人知道的地方；（申三四6；）主必定是特意这样作的。当摩西和以利亚与基督一同显现在变化山上时，（太十七3，）摩西必定是在他这蒙主保守并复活的身体里显出。也许有鉴于此，摩鬼想要对他的身体作些甚么，天使长就为此与他争辩。彼后二章十一节所说的是一般的，但这里说到摩西的身体，是确定的事例。
3According to what we have observed throughout the years, those who deny the Lord Jesus and refuse to believe the holy Word eventually cast off the feeling in their conscience. In Paul’swords, their conscience has been seared (1 Tim. 4:2) and does not function properly. As a result, they may become unclean and immoral. Once a person’s conscience has become seared, he no longer has a protection or safeguard. The apostates defile the flesh, despise lordship, and revile dignities because they do not care for God’s government. Having no regard for God’s authority, they are altogether lawless. They despise lordship; that is, they despise the lordship of Christ, which is the center of the divine government, dominion, and authority (Acts 2:36; Eph. 1:21; Col. 1:16). They also revile dignities, which probably refer to both angels and men in power and authority. In verse 9 Jude continues, “But Michael the archangel, when disputing with the Devil, arguing concerning the body of Moses, did not dare to bring a reviling judgment against him, but said, The Lord rebuke you.” The body of Moses was buried by the Lord in a valley in the land of Moab, in a place known by no man (Deut. 34:6). It must have been purposely done in this manner by the Lord. When Moses and Elijah appeared with Christ on the mount of transfiguration (Matt. 17:3), Moses must have been manifested in his body, which was kept by the Lord and resurrected. Probably, in view of this, the Devil attempted to do something to his body, and the archangel argued with him concerning this. The reference in 2 Peter 2:11 is general, but this is a definite case, concerning the body of Moses.
4犹大指出，米迦勒没有以神对魔鬼的判辞毁谤他，只说，『主责备你罢。』这指明在主属天的行政里，魔鬼撒但甚至比天使长米迦勒还要高。神是这样设立、安排他的。（结二八14。）无论如何，他还是在主之下，所以米迦勒对他说，主责备你罢；米迦勒守住了他在神圣权柄等次上的地位。
4Jude points out that Michael did not bring a reviling judgment against the Devil, but said, “The Lord rebuke you.” This indicates that, in the Lord’she aven ly government, the Devil, Satan, was even higher than the archangel Michael. God appointed and set him so (Ezek. 28:14). In any case, Satan was under the Lord. Therefore, Michael said to him, “The Lord rebuke you.” Michael kept his position in the order of divine authority
毁谤他们所不认识的
REVILING WHAT THEY DO NOT KNOW
5十节说，『但这些人毁谤他们所不认识的；他们本性所知道的，与那没有理性的畜类一样，在这些事上正被败坏。』十节所说的『这些人，』指八节里那些作梦的人。认识，指对著不见的事物较深的知觉；知道，指对看得见的物体肤浅的了解。我们需要知道看得见的事物，也需要认识看不见的事物。本性，也是本能的意思。这些作梦的人毁谤他们该认识却不认识的；他们所知道的，乃是凭本性、本能，不用理性，与那只有本能的畜类一样。他们没有用理智，运用人更深、更高的知识，包括人良心的知觉。他们所应用本能的领悟力，是肤浅而低下的，与那没有人类理性的畜类一样。他们这样作就把自己败坏、毁坏了。
5Verse 10 says, “But these revile whatever they do not know; and whatever they understand naturally, as animals without reason, in these they are being corrupted.” The first mention of the word “these” in verse 10 refers to the dreamers in verse 8. In Greek the word “know” here denotes a deeper sensing of invisible things, and the word for “understand” denotes a superficial realization of visible objects. We need both an understanding of visible things and a knowing of invisible things. The Greek word rendered “naturally” also means instinctively. These dreamers revile what they do not know, things which they should know; and what they understand they understand naturally, instinctively, without reason, as animals of instinct. They do not exercise the deeper and higher knowledge of man with reason, including the consciousness of man’s conscience. What they practice is the shallow and base instinctive understanding, like that of animals without human reason. By behaving this way they are being corrupted or destroyed
该隐的道路、巴兰的错谬、可拉的背叛
THE WAY OF CAIN, THE ERROR OF BALAAM, AND THE REBELLION OF KORAH
6十一节说，『他们有祸了！因为走了该隐的道路，又为工价向著巴兰的错谬直闯，并在可拉的背叛中灭亡了。』犹大在这里说到该隐的道路、巴兰的错谬、以及可拉的背叛。该隐的道路是指随从己意事奉神的宗教道路，这异端的道路弃绝了神所要求、所命定血的救赎。那些跟从该隐道路的人乃是照著肉体，因神真实的子民对神忠信的见证，而嫉妒他们。（创四2～8。）
6Verse 11 says, “Woe to them! Because they have gone in the way of Cain, and poured themselves out in the error of Balaam for reward, and perished in the rebellion of Korah.” Here Jude refers to the way of Cain, the error of Balaam, and the rebellion of Korah. The way of Cain is the way of serving God religiously after one’s own will and rejecting heretically the redemption by blood required and ordained by God. Those who follow the way of Cain are according to the flesh and envy God’st rue people because of their faithful testimony to God (Gen. 4:2-8).
7今天有些所谓的基督徒跟从该隐的道路，照著己意事奉神。他们喜欢怎么作，就怎么作；这就是随从己意、宗教的事奉神。我们已经指出，该隐弃绝神所要求血的救赎，也嫉妒他的兄弟亚伯。亚伯是神真实的儿女，他的见证对神是忠信的，且为神所悦纳。神喜悦亚伯的供物。但该隐嫉妒他的兄弟，到一个地步，竟把他杀了。原则上，已过十九个世纪以来，这事一直发生。蒙神悦纳的人，在那些随从己意、宗教的事奉神之人的手中受苦。犹大在十一节说，那些背道者『为工价向著巴兰的错谬直闯。』背道者这样直闯，意思就是专心于巴兰的错谬，卤莽冲入巴兰的错谬，纵情奔入巴兰的错谬。
7Today some so-called Christians follow the way of Cain in that they serve God according to their own will. Because they like to do things a certain way, they do them that way. This is to serve God religiously after one’sown will. We have pointed out that Cain rejected redemption by blood as required by God, and he was also envious of his brother, Abel. Abel was a true child of God, and his testimony was faithful to God and accepted by Him. God was pleased with Abel’s offering. But Cain envied his brother to such an extent that he killed him. In principle, this has happened throughout the last nineteen centuries. The ones accepted by God suffer at the hands of those who serve God religiously according to their own will. In verse 11 Jude says that the apostates have “poured themselves out in the error of Balaam for reward.” For the apostates to pour themselves out in this way means that they gave themselves up to this error, rushed headlong into it, ran riotously into it
8巴兰的错谬，指虽然明知与真理相背，且与神的子民敌对，仍然为著工价教导人错误的道理，并滥用某些恩赐的影响力，将神的子民从对主纯洁的敬拜，迷引到对偶像邪恶的敬拜。（民二二7，21，三一16，启二14。）巴兰晓得他所教导的与神的真理相背，且与神的子民敌对，而他明知如此，却为著利益这样教导。今天一些圣经教师与传道人，已经落入巴兰的错谬中。他们中间有些人认识圣经更深的真理，然而，他们害怕失去财物的支持，就不敢教导这些真理。例如在一九六三年，我和一位传道人有很好的交通。他告诉我他认识召会的真理。但他说他无法教导这真理，因为他若这样作，他的组织就会失去财物的支持。这指明他只教导那些能叫他得著财物支持的事。他至少在某种程度上实行了巴兰的错谬。
8The error of Balaam is the error of teaching wrong doctrine for reward, although the one teaching knows that it is contrary to the truth and against the people of God. The error of Balaam also involves abusing the influence of certain gifts to lead the people of God astray from the pure worship of the Lord to idolatrous worship (Num. 22:7, 21; 31:16; Rev. 2:14). Balaam knew that what he taught was against God’st ruth and against His people, and he knowingly taught it for gain. Today certain Bible teachers and preachers have fallen into the error of Balaam. Some of these know the deeper truths of the Word. However, fearing the loss of financial support, they do not dare to teach these truths. For example, in 1963 I had a pleasant fellowship with a particular preacher. He told me that he knew the truth concerning the church. But he said that he could not teach this truth, because if he did so, his organization would lose financial support. This indicates that he taught only those things that would enable him to receive financial support. At least to some extent, he practiced the error of Balaam.
9我们若认识真理，就该不惜任何代价教导真理，传讲真理。但我们若因害怕损失，或因贪求财利，而不敢教导并传讲真理，我们就是实行巴兰的错谬。有些传道人因著害怕失去财物的支持而不传讲真理，这是何等羞耻！原则上，这就是巴兰的错谬。犹大在十一节也说到那些在可拉的背叛中灭亡的人。背叛一辞直译是顶撞，反对。可拉的背叛乃是背叛神行政中的代表权柄，以及神藉著祂的代表（如摩西）所说的话，因而带来毁灭。(民十六1～40。）摩西是神权柄和说话的代表，但可拉和其他二百五十个人竟背叛摩西的权柄和说话。实际上，这权柄和说话乃是出于神，不是出于摩西。摩西的权柄就是神的权柄，他的说话就是神的说话。但可拉和他一党的人却背叛这个。结果，可拉和那些同他一起的人就受到严厉的审判：地开了口，把他们全都吞了下去。我们由历史晓得，神总是藉著代表权柄说话。背叛这权柄和说话，原则上就是在可拉的背叛中。
9If we know the truth, we should teach it and preach it at any cost. But if we dare not teach and preach the truth because we fear loss or because we desire financial gain, we are practicing the error of Balaam. What a shame that certain preachers do not preach the truth because they fear the loss of financial support! In principle, this is the error of Balaam. In verse 11 Jude also speaks of those who perished in the rebellion of Korah. The Greek word translated “rebellion” here literally means contradiction, speaking against. The rebellion of Korah was a rebellion against God’s deputy authority in His government and His word spoken by His deputy (like Moses). This brings in destruction (Num. 16:1-40). Moses was God’s deputy in authority and also in the speaking of His word. But Korah and two hundred fifty others rebelled against Moses’ authority and speaking. Actually, this authority and speaking were of God, not of Moses. Moses’ authority was God’s authority, and his speaking was God’s speaking. Nevertheless, Korah and his group rebelled against this. As a result, Korah and those with him suffered a serious judgment: the earth opened and swallowed them all. We know from history that God always speaks through a deputy authority. To rebel against this authority and speaking is, in principle, to be in the rebellion of Korah
暗礁
HIDDEN REEFS
10犹大在十二节接著说，『这样的人，在你们的爱筵上乃是暗礁，与你们同吃的时候，无所惧怕；他们是只𫗪养自己的牧人；是没有雨水的云彩，被风飘荡；是秋天没有果子的树，死而又死，连根被拔出来。』暗礁，原文意磐石。『这里也许指沉在海中的磐石，』（Darby，达秘，）因此是暗礁。彼后二章十三节的『斑点，』原文与这里的暗礁非常相近。事实上，这二辞是指两种不同的东西；斑点是宝石表面的瑕疵，暗礁是在水底下。早期的异端者不仅是表面的斑点，也是水底的暗礁，二者对在基督里的信徒都是损害。十二节所说的爱筵，指由神的爱（卓越的爱－约壹四10～11，21）所发动的爱筵。早期信徒常常在爱里，为著交通和敬拜，一同用饭，（徒二46，）并把这种筵席和主的晚餐联在一起，（林前十一20～21，33，）称之为爱筵。
10In verse 12 Jude goes on to say, “These are hidden reefs in your love feasts, feasting together with you without fear, shepherds that feed themselves, waterless clouds, carried along by winds, autumn trees without fruit, having died twice, rooted up; wild waves of the sea, foaming out their own shames, wandering stars, for whom the gloom of darkness has been kept for eternity.” The Greek word translated “hidden reefs,” spilades, originally meant a rock. It may allude here to a sunken rock with the sea over it (Darby); hence, hidden rocks. The Greek word spiloi for “spots” in 2 Peter 2:13 is very close to spilades; hence, some translations render this spots. Actually, these two words refer to two different things. The spots are defects on the surface of precious stones; the hidden rocks are at the bottom of the water. The early heretics were not only spots on the surface but also hidden rocks at the bottom, both of which were a damage to the believers in Christ. The love feasts mentioned in verse 12 were feasts of love motivated by God’s love (agape — 1 John 4:10-11, 21). In the early days the believers were accustomed to eating together in love for fellowship and worship (Acts 2:46). This kind of feasting was joined to the Lord’s supper (1 Cor. 11:20-21, 33) and called a love feast.
11犹大称背道者为『只𫗪养自己的牧人。』那些追求宴乐的异端者，（彼后二13，）假装是牧人，但在爱筵上只𫗪养自己，不关心别人。对别人来说，他们是没有雨水的云彩，没有生命供应人。
11Jude calls the apostates “shepherds that feed themselves.” The pleasure-seeking heretics (2 Pet. 2:13) pretend to be shepherds, but at the love feasts they only fed themselves, having no concern for others. To others, they were waterless clouds, having no life supply to render
没有果子的树
trees without fruit
12这些异端者也被称为『秋天没有果子的树，死而又死，连根被拔出来。』秋天是收果子的季节。只顾自己的背道者似乎是到了结果子季节的树，却没有果子使别人满足。他们死而又死，不但外面的现象是死的，像大多的树在秋天那样，连里头的性质也是死的。他们是死透了，应当连根被拔出来。
12These heretics are also called “autumn trees without fruit, having died twice, rooted up.” Autumn is a season for reaping fruit. The self-seeking apostates seem to be fruit trees in season, but they have no fruit to satisfy others. They have died twice, not only outwardly in appearance as most trees do in autumn, but also inwardly in nature. They are thoroughly dead; they should be uprooted
狂浪与流荡的星
WILD WAVES AND WANDERING STARS
13在十三节，犹大接著说到异端者『是海里的狂浪，涌出自己可耻的泡沫；是流荡的星，有黑暗的幽冥为他们永远存留。』在圣经的隐喻里，牧人、云彩、树和星都是正面的表号，暗礁、浪、海却是反面的。这些背道者是假牧人、虚空的云彩、枯树、流荡的星，又是暗礁、海里的狂浪，毫无节制的涌出自己可耻的泡沫。流荡之星的隐喻，指明这些反覆无常的教师、背道者，未稳固的定在属天启示不变的真理上，反倒在神像星一样的子民（但十二3，腓二１５）中流荡。他们的定命乃是那为他们永远存留的黑暗幽冥。反覆无常的背道者，今天是流荡的星，将来要被禁入黑暗的幽冥里。
13In verse 13 Jude goes on to speak of the heretics as “wild waves of the sea, foaming out their own shames, wandering stars, for whom the gloom of darkness has been kept for eternity.” Shepherds, clouds, trees, and stars are positive figures in biblical metaphor, but hidden reefs, waves, and the sea are negative. These apostates are false shepherds, empty clouds, dead trees, and wandering stars. They are hidden reefs and wild, raging waves of the sea, foaming out, without restraint, their own shame. The metaphor of wandering stars indicates that the erratic teachers, the apostates, are not solidly fixed in the unchanging truths of the heavenly revelation, but are wandering about among God’s star-like people (Dan. 12:3; Phil. 2:15). Their destiny will be the gloom of darkness, which has been kept for them for eternity
主带著千万圣者来临
THE LORD COMING WITH MYRIADS OF SAINTS
14犹大在十四节继续说，『亚当的七世孙以诺，也曾豫言这些人说，看哪，主带著祂的千万圣者来临。』这里所说主的来临，必是指主巴路西亚（来临）的显现，如帖后二章八节，马太二十四章二十七、三十节，撒迦利亚十四章四至五节所说的。这里的圣者，也许包括圣徒（帖前三13）和天使，（太十六27，二五31，可八38，）如在撒迦利亚十四章五节者。
14In verse 14 Jude continues, “And Enoch, the seventh from Adam, prophesied also of these, saying: Behold, the Lord came with myriads of His saints.” The coming of the Lord spoken of here must be the appearing of the Lord’s parousia (coming), as mentioned in 2 Thessalonians 2:8; Matthew 24:27, 30; and Zechariah 14:4-5. The Greek words rendered “myriads of His saints” may also be translated “His holy myriads.” These myriads probably include, as in Zechariah 14:5, the saints (1 Thes. 3:13) and the angels (Matt. 16:27; 25:31; Mark 8:38
15关于十四节的千万圣者，人也许有不同的意见。有人可能宣称这里的圣者是天使，有人可能说这些圣者是信徒。按照圣经，当主耶稣回来审判所有的人事物时，祂要带著圣天使和圣别的信徒来临。在祂眼中，这些天使和信徒都是圣者。当主耶稣回来时，祂要带著祂的天使和得胜者而来。得胜者要构成基督的新妇，也要成为祂的军队。所以，主要带著这些圣徒和天使来临，与敌基督和他的军队争战。
15Different opinions may beheld concerning the myriads of the saints, or the holy myriads, in verse 14. Some may claim that the saints here are angels, and others may say that these saints are believers. According to the Scriptures, when the Lord Jesus comes back to judge all persons and things, He will come both with the holy angels and with the holy believers. In His sight, both these angels and believers are holy ones. When the Lord Jesus comes back, He will come with His angels and with the overcomers. The overcomers will make up Christ’s bride, who will also be His army. Therefore, the Lord will come with these saints and angels to fight against Antichrist and his army
对不敬虔之人的审判
JUDGMENT UPON THE UNGODLY
16我们从十五节看见，主来『要在众人身上行审判，定罪那一切不敬虔的人，凭不敬虔所行一切不敬虔的事，又定罪不敬虔之罪人所说一切顶撞祂的刚愎话。』主的来临是要完成神行政的审判，对付一切不敬虔的人。犹大在十五节四次使用『不敬虔』一辞。他说到不敬虔的人，以及他们凭不敬虔所行不敬虔的事。他也说到不敬虔之罪人所说顶撞主的刚愎话。这一切都要在主来临时受祂审判。犹大在十六节说，这些不敬虔的人是牢骚求疵、怨尤不平的。他们随从自己的情欲而行，口中说矜夸的大话，并且为了利益奉承人。然后在十七、十八节，犹大题醒信徒，要记念主耶稣基督的使徒所说的话，就是在末后的时期必有好讥诮的人，随从自己不敬虔的私欲而行。
16We see from verse 15 that the Lord will come “to execute judgment against all, and to convict all the ungodly concerning all their ungodly works which they have done in an ungodly way, and concerning all the hard things which ungodly sinners have spoken against Him.” The Lord’s coming will be to carry out God’s governmental judgment, and by this judgment all the ungodly ones will be dealt with. In verse 15 Jude uses the word “ungodly” four times. He speaks of the ungodly and their ungodly works which they have done in an ungodly way. He also mentions the hard things which ungodly sinners have spoken against the Lord. All this will be judged by the Lord at His coming. In verse 16 Jude says that these ungodly ones are murmurers and complainers. They go on according to their own lusts, their mouths speak great swelling things, and they admire persons for the sake of advantage. Then in verses 17 and 18 Jude reminds the believers of the words spoken by the apostles of the Lord Jesus Christ that in the last time there will be mockers going on according to their ungodly lusts
没有灵
NOT HAVING SPIRIT
17犹大在十九节说，『这就是那些制造分裂，属魂而没有灵的人。』属魂是『魂』的形容词。『魂是人所是的中心，是每个人的自我。魂在每个人里面，与人较高的部分，灵，相连，也与人较低的部分，体，相连；一个引牠向上，一个拉牠向下。凡降服于较低欲望的人，就是属肉的；凡藉著他的灵与神的灵交通，专注于全人更高目标的，就是属灵的。凡留在半途，只想到自己和自己的利益，无论是肉体的，或是理性的，都是属己（属魂）的；这样的人，他里面的灵下沉并堕落为附属品，附属于较低的魂。』（Alford，阿福德。
17In verse 19 Jude says, “These are those who make separations, soulish, not having spirit.” The Greek word translated “soulish” is psychikos, the adjective form of psyche, which means soul. “The psyche (soul) is the center of the personal being, the ‘I’ of each individual. It is in each man bound to the spirit, man’s higher part, and to the body, man’slower part; drawn upwards by the one, downwards by the other. He who gives himself up to the lower appetites, is fleshy; he who by communion of his spirit with God’s Spirit is employed in the higher aims of his being, is spiritual. He who rests midway, thinking only of self and self’sin te rest, whether animal or intellectual, is the psychikos, the selfish (soulish) man, the man in whom the spirit is sunk and degraded into subordination to the subordinate psyche (soul)” (Alford).
18犹大在十九节说到背道者『没有灵。』这是指人的灵，不是指神的灵。背道者缺灵，他们『不是真的没有灵，因灵是他们三部分性质中的一部分；（帖前五23，）但从价值的意义说，他们已经没有灵。他们的灵堕落了，服在魂，就是自我生命的权势之下，以致失去了本身真正的活力。』（Alford，阿福德。）他们不在意，也不运用灵。他们没有在与神的灵的交通中，藉著他们的灵接触神，也没有在他们的灵里生活行动。他们的肉体拉他们向下，使他们成为属肉的，以致失去良心的知觉，成为没有理性的畜类。(犹10。）
18In verse 19 Jude speaks of the apostates as “not having spirit.” This is the human spirit, not the Spirit of God. The apostates are devoid of spirit. They “have not indeed ceased to have a spirit, as a part of their own tripartite nature (1 Thes. 5:23), but they have ceased to possess it in any worthy sense: it is degraded beneath and under the power of the psyche (soul), the personal life, so as to have no real vitality of its own” (Alford). They do not care for their spirit or use it. They do not contact God by their spirit in communion with the Spirit of God; neither do they live and walk in their spirit. They have been drawn downward by their flesh and have become fleshy, so that they have lost the consciousness of their conscience and become animals without reason (Jude 10