Books
犹大书生命读经 · 第3篇

对信徒的嘱咐

Charges to the Believers
1读经：犹大书二十至二十五节。犹大在二十至二十三节给信徒一些嘱咐。在二十、二十一节，他嘱咐信徒要在至圣的信仰上建造自己，并活在三一神里面。然后在二十二、二十三节，他嘱咐信徒要存畏惧的心，以怜悯照顾别人。
1Scripture Reading: Jude 20-25 In verses 20 through 23 Jude gives certain charges to the believers. In verses 20 and 21 he charges the believers to build themselves up in the holy faith and to live in the Triune God. Then in verses 22 and 23 he charges the believers to care for others with mercy in fear
在至圣的信仰上
BUILDING OURSELVES UP
建造自己
IN OUR MOST HOLY FAITH
2犹大在二十节说，『亲爱的，你们却要在至圣的信仰上建造自己，在圣灵里祷告。』这里的信仰，指客观的信仰，就是我们所相信而叫我们在基督里得救，新约中宝贵的事物。在这至圣信仰的根基上，并在其范围里，藉著在圣灵里祷告，我们就把自己建造起来；我们所领略之信仰的真理，以及藉著祷告所享受的圣灵，对于我们得建造乃是必需的。信仰与那灵都是圣的。说二十节的信仰是客观的信仰并没有错。然而，我们需要看见，这客观的信仰产生主观的信。信首先是指包含在神的话里，且由这话传输的真理。神在圣经里写出来的话，以及在真实、正确的传讲和教导中说出来的话，都包含真理，并将真理传输给我们。我们所说的真理，就是神所是的实际、神所经过之过程的实际，以及神所完成、达到并得著之事的实际。因此，真理乃是实际，包括一切关于神所是、神所经过、神所完成、达到并得著之事的事实。这一切都启示在新约里。我们也许在圣经里读到，也许藉著人的传讲和教导而听见。但无论那一种情形，这实际都是包含在神圣的话里，且由这话传输给我们。我们聆听含有真理的话语时，基督的灵就在我们里面作工。基督的灵总是照著神的话，并与神的话一同作工。这就是说，基督的灵与神的话合作。这样合作的结果，至终在我们的经历中，就有了像照相机的快门所发出来的『卡嗒』一声，而话里所包含的『风景』就印在我们的灵上，成了我们的出，这就是所分给我们的信，作我们从神所得的分，（彼后一1，）这分一点不差就是新约的产业。
2In verse 20 Jude says, “But you, beloved, building up yourselves in your most holy faith, praying in the Holy Spirit.” The faith here is objective faith and refers to the precious things of the New Testament in which we believe for our salvation in Christ. On the foundation of this holy faith and in the sphere of it, through praying in the Holy Spirit, we build up ourselves. The truth of the faith in our apprehension and the Holy Spirit through our prayer are necessary for our building up. Both the faith and the Spirit are holy. It is correct to say that faith in verse 20 is objective faith. However, we need to realize that this objective faith produces subjective faith. Faith first refers to the truth contained in the Word of God and conveyed by the Word, The written word of God in the Bible and the spoken word in the genuine and proper preaching and teaching contain the truth and convey the truth to us. By truth we mean the reality of what God is, the reality of the process through which God has passed, and the reality of what He has accomplished, attained, and obtained. Hence, truth as reality includes all the facts concerning what God is, what God has passed through, what God has accomplished, and what God has attained and obtained. All this is revealed in the New Testament. We may read about this in the Bible, or we may hear it through someone’sp reaching and teaching. But in either case this reality is contained in the holy Word and conveyed by the Word to us. As we listen to the word that contains the truth, the Spirit of Christ works within us. The Spirit of Christ always works according to the Word and with the Word. This means that the Spirit of Christ cooperates with the Word. As a result of this cooperation, eventually in our experience there is a “click,” like that made by the shutter of a camera, and the “scene” of what is contained in the Word is impressed on our Life-study of 2 Peter, this is the faith allotted to us as our portion from God (2 Pet. 1:1), and this portion is nothing less than the New Testament inheritance.
3信是客观的，也是主观的，我们在至圣的信仰上建造自己，不仅是在客观的信上，更特别是在主观的信上建造自己。主观的信来自客观的信。换句话说，信含示我们所相信的，也含示我们的相信。这就是至圣的信仰。这信不是出于我们自己；我们在自己里面没有这样的信。至圣的信仰乃是从神而来、属于神、甚至与神一同赐给我们的大福。这信进到我们里面，乃是带著神，带著神一切的所是，带著神所经过的一切，带著神在基督里、并藉著那灵所完成的一切，也带著神所得著并达到的一切。这一切都在这信里，与神一同进到我们里面。只要我们有这信，我们就有经过过程的神、救赎、重生、神圣的生命、以及一切关于生命和敬虔的事。我们也有地位和特权来有分于并享受神圣的性情。所以，我们一旦有了这信，就有了一切。现在我们需要在这至圣的信仰上建造自己。我们用甚么材料在至圣的信仰上建造自己？答案乃是：这信不仅是我们建造所用的材料，也是我们建造的基础或根基。我们若没有信，就没有材料，也没有建造的基础，根基。这就是说，我们没有信，就没有甚么可在其上建造，也没有甚么可用来建造。我们信徒乃是以至圣信仰的内容来建造自己，也是以这信为根基来建造自己。赞美主，我们有这样的信！
3This faith is both objective and subjective. As we build ourselves up in our most holy faith, we build ourselves up in a faith that is not only objective but especially subjective. The subjective faith comes out of the objective faith. In other words, faith implies both what we believe in and also our believing. This is the most holy faith. This faith is not something of ourselves. In ourselves we do not have such a faith. The most holy faith is a great blessing given to us from God, of God, and even with God. When this faith comes into us, it comes with God, with all that God is, with all that God has passed through, with all that God has accomplished in Christ and through the Spirit, and with all that God has obtained and attained. All this comes into us with God in this faith. As long as we have this faith, we have the processed God, redemption, regeneration, the divine life, and all things related to life and godliness. We are also positioned and privileged to partake of the divine nature and enjoy it. Therefore, once we have this faith, we have everything. Now we need to build ourselves up in this holy faith. With what materials do we build ourselves up in our holy faith? The answer is that this faith is both the materials with which we build and also the base or foundation on which we build. If we do not have faith, we do not have the materials, and we do not have the base, the foundation, on which to build. This means that without faith we have nothing to build on and nothing to build with. As believers, we build ourselves up with the content of our most holy faith, and we build ourselves up on this faith as a foundation. Praise the Lord that we have such a faith
4中文和合本圣经将二十节的信仰繙作『真道。』这节的信仰的确含示真道的意思，因为信是由真道（神的启示）的内容产生出来的。神启示的话包含了神的所是、过程、救赎的工作、成就与得著的神圣实际，而这话将这一切神圣的实际都传输到我们里面。当我们听见关于这实际的话，圣灵就在我们里面作工，以呼应这些话；结果就是信。
4The Chinese version of the Bible translates the Greek word for faith in verse 20 with a word that means “the true word.” Faith in this verse surely implies the true word, for faith is produced out of the contents of the true word, God’sr evelation. The word of God’sr evelation contains the divine reality of God’s being, process, redemptive work, accomplishment, and attainment, and this word conveys all this divine reality into us. When we hear the words concerning this reality, the Holy Spirit works within us in a way that corresponds to these words. The outcome is faith.
5虽然信含示真道的意思，但还不只如此。照新约看，信是包罗万有的。只要我们有信，我们就有一切神圣的事物。所以，我们以这些神圣的事物为材料和根基，就可以在至圣的信仰上建造自己。在信仰上建造自己，不是以神学道理或圣经知识来建造自己。仅仅道理或知识太客观，也太空洞了。但真理作神圣话语的实际，不是空洞的。这真理乃是至圣信仰的内容。所以，随著这内容，我们就有实际、扎实的东西用以建造，并在其上建造。在至圣信仰上的建造不是个人的事，乃是团体的事。犹大嘱咐信徒要在至圣的信仰上建造自己，乃是对团体的信徒说的。我们若要在信仰上建造自己，就必须以团体的方式建造；就是说，我们必须在基督的身体里、在召会生活中建造。离开召会生活，我们无法在信仰上建造自己。在召会生活以外，没有这样的建造。实际上，在至圣的信仰上建造自己，就是建造基督的身体。
5Although faith implies the true word, it implies much more than this. According to the New Testament, faith is all-inclusive. As long as we have faith, we have all the divine things. Therefore, with these divine things as the material and foundation, we may build ourselves up in our most holy faith. To build ourselves up in the faith does not mean to build ourselves up with theological doctrines or biblical knowledge. Mere doctrine or knowledge is too objective and also empty. But truth as the reality of the holy Word is not empty. This truth is the content of the most holy faith. Therefore, with this content we have something real and solid with which and on which to build. The building up in the most holy faith is not individualistic; rather, this building is a corporate matter. Jude is speaking to the believers corporately when he charges them to build up themselves in their most holy faith. If we would build up ourselves in the faith, we must do it in a corporate way; that is, we must do it in the Body, in the church life. Apart from the church life, we cannot build ourselves up in the faith. Outside the church life, there is not such a building. Actually, to build up ourselves in the most holy faith is to build up the Body of Christ.
在圣灵里祷告
praying in the Holy Spirit
6按照二十节，我们若要在至圣的信仰上建造自己，就需要在圣灵里祷告。信与话有关，而在圣灵里我们有生命。这一节的圣灵，主要是指生命，不是指能力。然而，今天有些基督徒主要是以能力的观点来领会圣灵。在罗马八章二节，保罗说到圣灵是生命之灵。我们由经历晓得，在圣灵里祷告乃是生命的事，远过于能力的事。我们祷告的时候可能没有感觉到能力，却常常有生命的感觉。生命比能力更宝贵。
6According to verse 20, if we would build up ourselves in our most holy faith, we need to pray in the Holy Spirit. Faith is related to the Word, and in the Holy Spirit we have life. In this verse the Holy Spirit mainly refers to life, not to power. However, some Christians today understand the Holy Spirit mainly in terms of power. In Romans 8:2 Paul speaks of the Holy Spirit as the Spirit of life. From experience we know that praying in the Holy Spirit is much more a matter of life than a matter of power. When we pray we may not sense power; however, we often have the sense of life. Life is more precious than power
7关于在圣灵里祷告，灵恩派的人可能将这事与能力联在一起，过于与生命联在一起，因为他们强调能力，不强调生命。强调生命与强调能力，有很大的不同。实际上，真实属灵的能力来自属灵的生命。真正的能力乃是生命的事。我们可以用种子为例来说明。各样的种子都很小。我从未见过像棒球那样大的种子。但是种子虽小，却有动力，且满了生命。因为种子满了生命，所以就有能力。你将种子种在地里以后，种子就发芽，长成植物或树木。芽虽然很幼嫩，却有突破泥土的能力。这能力来自种子里的生命。照样，藉著在圣灵里祷告来建造自己，主要是生命的事。
7Regarding praying in the Holy Spirit, Pentecostal people may relate this more to power than to life because their emphasis is on power instead of on life. There is a great difference between emphasizing life and emphasizing power. Actually, real spiritual power comes from spiritual life. Genuine power is a matter of life. We may use seeds as an illustration. Seeds of every kind are small. I have never seen a seed as large as a baseball. But although a seed is small, it is dynamic and full of life. Because a seed is full of life, it is powerful. After you sow a seed in the ground, it sprouts and grows into a plant or tree. Although the sprouts may be very tender, they have the power to break through the soil. This power comes from the life in the seed. In a similar way, building ourselves up by praying in the Holy Spirit is mainly a matter of life.
8保守自己在神的爱中犹大在二十一节说，『保守自己在神的爱中，等候我们主耶稣基督的怜悯，以至于永远的生命。』我们该藉著在至圣的信仰上建造自己，并在圣灵里祷告，保守自己在神的爱中；这样，我们就等候、仰望主的怜悯，使我们不仅在今世享受永远的生命，也要承受永远的生命，直到永远。（太十九29。）
8KEEPING OURSELVES IN THE LOVE OF GOD In verse 21 Jude says, “Keep yourselves in the love of God, awaiting the mercy of our Lord Jesus Christ unto eternal life.” We should keep ourselves in the love of God by building up ourselves in the holy faith and praying in the Holy Spirit. In this way we should await and look for the mercy of our Lord so that we may not only enjoy eternal life in this age, but also inherit it for eternity (Matt. 19:29
9保守自己在神爱中的路，乃是藉著在至圣的信仰上建造自己，并在圣灵里祷告。我们若没有在信仰上建造自己，也没有在圣灵里祷告，我们就很容易离开神的爱。实际上，『在神的爱中，』意思就是在神爱的享受中。这里犹大不是客观的说到神的爱，乃是主观的，以享受这爱的方式说到神的爱。我们每时刻都需要享受神的爱。我们不仅该客观的在神的爱中，也该主观的在神的爱中。我们需要藉著建造自己，并藉著祷告，保守自己一直在神爱的享受里。建造自己与神圣的话有关，祷告与圣灵有关。所以，我们若有主的话应用在我们身上，又有圣灵在我们里面作工，我们就会蒙保守在神爱的享受中，等候我们主耶稣基督的怜悯，以至于永远的生命。在二十、二十一节，犹大不仅嘱咐信徒要在至圣的信仰上建造自己，也嘱咐他们要活在三一神里面。信徒在圣灵里祷告，保守自己在神的爱中，并等候我们主的怜悯，以至于永远的生命，藉此就应用并享受了整个可称颂的神圣三一。这两节有那灵，有父神，也有子－我们的主耶稣基督。我们需要在圣灵里祷告，保守自己在神的爱中，并等候主耶稣基督的怜悯。所以，这两节的确有三一神。
9The way to keep ourselves in the love of God is by building ourselves up in our most holy faith and praying in the Holy Spirit. If we do not build up ourselves in the faith and if we do not pray in the Holy Spirit, it will be easy for us to depart from the love of God. Actually, the words “in the love of God” mean in the enjoyment of the love of God. Here Jude does not speak of the love of God in an objective way; he speaks of the love of God in a subjective way, in the way of enjoying this love. Hour after hour, we need to enjoy the love of God. We should be in the love of God not only objectively but also subjectively. We need to keep ourselves always in the enjoyment of God’s love by building ourselves up and by praying. Building up ourselves is related to the holy Word, and praying is related to the Holy Spirit. Therefore, if we have the Word applied to us and the Spirit working within us, we shall be kept in the enjoyment of God’s love as we a wait the mercy of our Lord Jesus Christ unto eternal life. In verses 2 0 and 2 1 Jude not only charges the believers to build themselves up in the holy faith, but also charges them to live in the Triune God. The entire blessed Trinity is employed and enjoyed by the believers by their praying in the Holy Spirit, keeping themselves in the love of God, and awaiting the mercy of our Lord unto eternal life. In these verses we have the Spirit, God the Father, and the Son, our Lord Jesus Christ. We need to pray in the Holy Spirit, keep ourselves in the love of God, and await the mercy of the Lord Jesus Christ. Therefore, in these verses we definitely have the Triune God.
10按照二十、二十一节，我们需要活在三一神里面。但我们如何能活在三一神里面？我们活在三一神里面，乃是藉著在圣灵里祷告，保守自己在神的爱中，并等候主耶稣的怜悯。犹大再次说到怜悯，而不说恩典，这是很有意义的。彼得强调恩典，但犹大强调怜悯。在这封书信的第二节，犹大说，『愿怜悯、平安与爱，繁增的归与你们。』我们已经指出，怜悯比恩典搆得更远。我们在那灵里祷告，并保守自己在神的爱中时，该进一步等候从主来的怜悯。
10According to Jude 20 and 21, we need to live in the Triune God. But how can we live in the Triune God? We live in the Triune God by praying in the Holy Spirit, keeping ourselves in the love of God, and awaiting the mercy of the Lord Jesus. It is significant that, once again, Jude speaks of mercy and not of grace. Peter emphasizes grace, but Jude emphasizes mercy. In verse 2 of this Epistle Jude says, “Mercy to you and peace and love be multiplied.” We have pointed out that mercy reaches further than grace does. While we are praying in the Spirit and keeping ourselves in the love of God, we should await further mercy from the Lord.
以至于永远的生命
unto eternal life
11犹大用『以至于永远的生命』这句话来总结二十一节。这里『以至于永远的生命，』指承受并享受永远的生命（神的生命）。这乃是我们属灵追求的目标。我们因著对准这目标，就愿意蒙保守在神的爱中，等候我们主的怜悯。犹大不是说我们还未得著永远的生命。他也不是说，我们若一直在圣灵里祷告并留在神的爱中，等候主的怜悯，至终就会得著永远的生命。犹大乃是说，在圣灵里祷告，保守自己在父的爱中，并等候主的怜悯，带进现今对永远生命的享受。我们里面已经有永远的生命。然而，我们若没有在圣灵里祷告，保守自己在父的爱中，并等候主的怜悯，我们就不会享受这永远的生命。但我们作了这一切，我们里面的永远生命就成了我们的享受。
11Jude concludes verse 21 with the words “unto eternal life.” Here the word “unto” means issuing in or resulting in. The enjoyment and inheritance of eternal life, the life of God, is the goal of our spiritual seeking. Because we aim at this goal, we want to be kept in the love of God and await the mercy of our Lord. Jude is not saying that we do not yet have eternal life. Neither is he saying that if we keep praying in the Holy Spirit and remain in the love of God, awaiting the mercy of the Lord we shall eventually have eternal life. Rather, Jude is saying that praying in the Holy Spirit, keeping ourselves in the love of the Father, and waiting for the mercy of the Lord issue in the present enjoyment of eternal life. We already have eternal life in us. However, if we do not pray in the Holy Spirit, keep ourselves in the love of the Father, and wait for the mercy of the Lord, we shall not enjoy this eternal life. But when we do all these things, the eternal life within us becomes our enjoyment
12不仅如此，我们虽然有永远的生命，我们这生命的度量可能还是有限。但我们若在那灵里祷告，保守自己在父的爱中，并等候子的怜悯，我们里面永远生命的度量就会增长。所以，『以至于永远的生命，』不仅是指以至于永远生命的享受，也是指以至于永远生命的增长，及其度量的增加。经历这个就是活在三一神里面。
12Furthermore, although we have eternal life, our measure of this life may be somewhat limited. But if we pray in the Spirit, keep ourselves in the Father’s love, and wait for the Son’s mercy, the eternal life in us will grow in measure. Therefore, “unto eternal life” means not only unto the enjoyment of eternal life, but also unto the growth, the increase of the measure, of eternal life. To experience this is to live in the Triune God
存畏惧的心，以怜悯照顾别人
CARING FOR OTHERS WITH MERCY AND FEAR
13在二十二、二十三节，犹大接著指出，我们活在三一神里面的时候，需要存畏惧的心，以怜悯照顾别人。二十二节说，『有些人疑惑不定，你们要怜悯他们。』这一节有古卷作，有些争辩的人，你们要劝服他们。当我们活在三一神里面，我们就会真正关心别人。我们会照顾那些较年幼、较软弱、以及疑惑不定的人。但我们若不活在三一神里面，我们对软弱的人就不会有这种照顾。
13In verses 22 and 23 Jude goes on to point out that as we live in the Triune God we need to care for others with mercy and fear. Verse 22 says, “And have mercy on some who are wavering.” The Greek here may be rendered “convict some who are disputing.” The word for wavering also means doubting. When we live in the Triune God, we shall have a genuine concern for others. We shall care for those who are younger and weaker and for those who are wavering. But if we do not live in the Triune God, we shall not have this care for weaker ones
14犹大在二十三节继续说，『要把他们从火中抢出来，搭救他们；有些人你们要存畏惧的心怜悯他们，连那被肉体玷污的里衣也当憎恶。』犹大说到把他们从火中抢出来的话，也许采自撒迦利亚三章二节。这里的火是指神为著祂的审判之圣别的火。（太三，12，五22。）按照这话，我们该设法搭救别人，把他们从火中抢出来。犹大在这一节里嘱咐我们，要存畏惧的心怜悯人，憎恶那被肉体玷污的里衣。我们怜悯别人时，应当畏惧罪可怕的传染，连那被肉体情欲玷污的东西也当憎恶。
14In verse 23 Jude continues, “Save them, snatching them out of the fire; on others have mercy in fear, hating even the garment spotted from the flesh.” Jude’sword concerning snatching them out of the fire is probably adopted from Zechariah 3:2. The fire here is the fire of God’s holiness for His judgment (Matt. 3:10, 12; 5:22). According to this word, we should seek to save others and snatch them out of 10 the fire. In this verse Jude charges us to have mercy in fear, hating the garments spotted from the flesh. While we are having mercy on others, we should be in fear of the awful contagion of sin, hating even the things spotted by the lust of the flesh.
15我们对别人施怜悯的时候，需要存畏惧的心，免得受他们影响。罪恶是有传染性的。我们向别人示怜悯的时候若不存畏惧的心，就可能受到他们『病菌』的污染。比方说，假若你想帮助一个牵涉在污秽、属世事业里的人；你若不谨慎，可能没有帮助那人，反受到污染，至终与他同流合污。所以，为著不受污染，我们需要存畏惧的心怜悯别人。我们存畏惧的心向别人示怜悯的时候，需要憎恶那被肉体玷污的里衣。现在我们看见，向软弱的人示怜悯时，我们需要畏惧，也需要憎恶。这些软弱的人可能在可怜的光景中，我们的确需要向他们示怜悯。但同时我们需要圣别的畏惧和圣别的憎恶，对于被罪恶事物的污染有圣别的畏惧，对于
15As we exercise mercy on others, we need to be in fear lest we be influenced by them. Sinfulness is contagious. If we are not in fear as we show mercy to others, we may become contaminated with their “germs.” For example, suppose you want to help someone who is involved in an unclean or worldly practice. If you are not careful, instead of helping that one, you may become contaminated and eventually join him in that very practice. Therefore, in order not to be contaminated, we need to have mercy on others in fear. As we show mercy on others in fear, we need to hate the garment spotted from the flesh. Now we see that in showing mercy upon weak ones we need to fear and we need to hate. These weak ones may be in a pitiful state, and we surely need to show mercy to them. But at the same time we need a holy fear and a holy hatred, a holy fear of being contaminated by sinful things and a holy hatred of these things
16这些事也有圣别的憎恶。结语(原文)
16
17二十四、二十五节有这封书信的结语。
17
二十四节说，『但愿荣耀、尊大、权
18能和权柄，藉著我们的主耶稣基督，归与那能保守你们不失脚，并使你们无瑕无疵，欢欢乐乐站在祂荣耀之前的，独一的神我们的救主。』在这结束的赞美里，作者清楚指明，虽然他嘱咐信徒要在二十至二十三节所说的事上竭力，但惟有神我们的救主能保守他们不失脚，并使他们无瑕无疵，欢欢乐乐的站在祂荣耀之前。荣耀是在辉煌中的彰显，尊大是在尊贵里的伟大，权能是在能力里的力量，权柄是在管治中的能力。所以是但愿在辉煌中的彰显、在尊贵里的伟大、在能力里的力量、在管治中的能力，归与独一的神和我们的救主。欢欢乐乐，直译是在欢腾中。意即在欢腾的元素里。欢腾，『表征得胜欢乐的洋溢。』（Alford，阿福德。）站在祂荣耀之前，这里的荣耀是指至大的神和我们的救主耶稣基督的荣耀，这荣耀要在祂显现时显明出来，（多二13，彼前四13，）并且祂要在这荣耀里来临。路九26。）独一的神是我们的救主，那人耶稣基督是我们的主。愿荣耀、尊大、权能和权柄，藉著这样一位主，归与这样一位救主，直到世世代代。犹大在二十五节下结论说，『从万世之前，并现今，直到永永远远。阿们。』万世之前，指已过的永远；现今，指当前的世代；直到永永远远，指直到将来的永远。因此这是从已过的永远，经过时间，直到将来的永远。
18
结语
CONCLUSION
19二十四、二十五节有这封书信的结语。二十四节说，『但愿荣耀、尊大、权能和权柄，藉著我们的主耶稣基督，归与那能保守你们不失脚，并使你们无瑕无疵，欢欢乐乐站在祂荣耀之前的，独一的神我们的救主。』在这结束的赞美里，作者清楚指明，虽然他嘱咐信徒要在二十至二十三节所说的事上竭力，但惟有神我们的救主能保守他们不失脚，并使他们无瑕无疵，欢欢乐乐的站在祂荣耀之前。这里的荣耀是指至大的神和我们的救主耶稣基督的荣耀，这荣耀要在祂显现时显明出来，（多二13，彼前四13，）并且祂要在这荣耀里来临。(路九26。）欢欢乐乐，直译是在欢腾中。意即在欢腾的元素里。欢腾，『表征得胜欢乐的洋溢。』（Alford，阿福德。）
19In verses 24 and 25 we have the conclusion of this Epistle. Verse 24 says, “But to Him who is able to guard you from stumbling, and to set you before His glory without blemish in exultation.” In this concluding phrase, the writer indicates clearly that although he has charged the believers to endeavor in the things mentioned in verses 20 through 23, yet only God our Savior is able to guard them from stumbling and to set them before His glory without blemish in exultation. Glory here is the glory of the great God and our Savior, Christ Jesus, which will be manifested at His appearing (Titus 2:13; 1 Pet. 4:13) and in which He will come (Luke 9:26). The preposition “in” here means in the element of, and “exultation” signifies the exuberance of triumphant joy (Alford).
20犹大在二十五节下结论说，『从万世之前，并现今，直到永永远远。阿们。』独一的神是我们的救主，那人耶稣基督是我们的主。愿荣耀、尊大、权能和权柄，藉著这样一位主，归与这样一位救主，直到世世代代。荣耀是在辉煌中的彰显，尊大是在尊贵里的伟大，权能是在能力里的力量，权柄是在管治中的能力。所以是但愿在辉煌中的彰显、在尊贵里的伟大、在能力里的力量、在管治中的能力，归与独一的神和我们的救主。万世之前，指已过的永远；现今，指当前的世代；直到永永远远，指直到将来的永远。因此这是从已过的永远，经过时间，直到将来的永远。
20In verse 25 Jude concludes, “To the only God our Savior, through Jesus Christ our Lord, be glory, majesty, might, and authority before all time, and now, and unto all eternity. Amen.” The only God is our Savior, and the Man Jesus Christ is our Lord. To such a Savior, through such a Lord, be glory, majesty, might, and authority throughout all ages. Glory is the expression in splendor; majesty, the greatness in honor; might, the strength in power; and authority, the power in ruling. Therefore, to the only God and our Savior be expression in splendor, greatness in honor, strength in power, and power in ruling. In Jude’s words this is “before all time, and now, and unto all eternity.” Before all time refers to eternity past; now, to the present age; and unto all eternity, to eternity future. Therefore, it is from eternity past, through time, unto eternity future.