ch12 猶大書 講解

猶大書 講解

V. 1, 2. This is the second Epistle which I write to you, beloved, in which I stir up your pure minds to remembrance, that ye may think upon the word which was said to you before by the holy prophets, and upon our command, who are Apostles of the Lord and Saviour. Here St. Peter comes to us again, and warns us in this chapter to be prepared, and look every moment for the last day. And so he says in the first of it, that he has written this Epistle, not in order to lay down a ground of faith, which he had done before, but to awaken, remind, arrest, and urge them not to forget the same, and to abide in the clear view and understanding which they have of a true christian life. For it is the preacher's office, as we have said often, not only to teach, but also continually to admonish and restrain. For since our flesh and blood ever clings to us, God's word must be stronger in us, that we may not give room to the flesh, but strive against it, and gain the upper hand of it.

V. 3, 4. And know, first of all, that in the last days there shall come scoffers who walk after their own lusts, and say, Where is the promise of his coming? for since the fathers fell asleep, all things remain as from the beginning of creation. Yet are men swayed hither and thither by a book concerning Antichrist, wherein it is written that the people before the last day shall fall into such error that they shall say, there is no God, and shall scoff at all that is preached of Christ and the last day. That is true, whencesoever it has been taken. But we are not so to understand it as that the whole world shall say and hold such things, but the greater part. For that time is even now at hand, and shall prevail yet more when the Gospel shall come down among the people, when the proud ones shall lift themselves up, and the secrets of many hearts break forth, which are now hidden and unknown. There have even already been many who have altogether rejected the idea of the coming of the last day.

Of such scoffers St. Peter here warns us, and tells us of them beforehand, that they must come, and rush into this hazard and live as they list. At Rome and in Italy this word is now at length fulfilled, and they who come thence, bring such errors also forth with them; for just as they have a long time perplexed themselves therein, so, also, must they perplex the people by the same means. And even though the last day were now before the door, such people must come abroad. So shall be fulfilled that which Christ says, Mat. xxiv.: "Just as it was in the time of Noah, so shall it also be at the coming of the Son of Man; for as they were in the days before the deluge, they ate, they drank, they married and were given in marriage, even to the day when Noah entered into the ark, and they knew it not till the flood came and swallowed them all; so, also, shall the coming of the Son of Man be." Also, "The Son of Man shall come at an hour when ye think not." Also, Luke xxi.: "This day shall come as a snare, upon all that dwell upon the earth." And once more, Luke xvii.: "As the lightning lightens over us from heaven, and shines upon all that is under the heaven, so shall the Son of Man be in His day,"—that is, so quick and unforeseen and sudden shall He break in upon it, while the world shall be living above all, for itself first, and shall throw God's word to the winds.

Therefore this shall be a sign of the last day that it is near, when the people shall live as they list, according to all their lusts, and such talk goes about among them as this: "Where is the promise of his coming? the world has stood so long and continued to abide, is it now for the first time to be otherwise?" Thus Peter warns us that we should not be surprised, and that we have a sure sign that the day will soon come.—It follows, further:

V. 5, 6. But this in their obstinacy they will not know, that the heavens of old, besides the earth standing out of the water and in the water, were (made) by God's word, yet through the same, was the world in its time destroyed by the flood. Such people they are, he says, as show not so much diligence as to read the Scripture, but obstinately refuse to think and be aware that so also it was of old, when Noah built the ark; the world which stood and was made through the water and in the water, was destroyed by water, and the people were yet so safe and secure that they thought, surely there is no danger,—yet they were all alike destroyed by water. As though he should say,—if God has for once destroyed the world by water, and shown by an example that he can sink it, how much more will he do it now that he has promised to do it.

But here St. Peter speaks somewhat particularly of the creation. The heaven and the earth stood fast aforetime; they were made of water and stood in the water, by the word of God. Heaven and earth have a beginning; they have not been forever; the heaven was made from the water, and there was water above and beneath,—but the earth is made and stands in the water, as Moses writes, whom St. Peter here quotes. All is sustained by God's word, as it also was made by the same, for it is not their nature so to stand. Therefore if God did not sustain it, it must all soon fall down and sink into the water. For God spoke a word of power when he said, "let the waters under the heavens gather themselves into a separate place, that the dry land may be seen;" that is, let the water put itself aside and give room for the earth to come forth, whereon man might dwell,—yet naturally the waters should spread themselves over the earth. Therefore this is, at the present day, one of the greatest miracles that God works.

Now St. Peter would say this: so obstinate and stupid are these scoffers, that they will not do honor to the Holy Spirit, though they read how God holds up the earth in the water, whence they should be convinced that all stands in the hands of God. Therefore, since God at that time drowned the earth, so he will deal with us even yet again. For that example should certainly convince us that, as in that very case he has not lied, so again he will not lie.

V. 7. But the heaven which yet is, and the earth, are by his word sustained, that they be reserved for fire in the day of Judgment and condemnation of ungodly men. At that time, when God destroyed the world by a flood, the water pressed down from above, up from beneath and from all sides, so that nothing could be seen but water only; because the earth, as its nature was, must be swallowed up in the water. But now he has promised, and given the rainbow for a sign in heaven, that he will no more destroy the world by water. Therefore he will destroy it and let it perish by fire, so that here it shall be fire only, as there it was water only. Of which St. Paul, II. Thes. i., says: "When now the Lord Jesus shall be revealed from heaven, together with the angels of his power, and with flaming fire," etc. So I. Cor. iii.: "Every one's work shall be revealed; the day of the Lord shall make it clear, which shall be revealed with fire." So when the last day breaks and bursts in on the world, it will in a moment be fire only; what is in heaven and in earth shall be turned to dust and ashes, and all things must be changed by fire, as that change took place by water. This shall be a sign that God will not lie so long as He has left that for a sign.

V. 8-10. But of this one thing, beloved, be ye not ignorant; that one day with the Lord is as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise as some men count slackness, but he is long-suffering toward you, and wills not that any one should perish, but that all should come to repentance; but the Day of the Lord shall come as a thief in the night, in which the heavens shall pass away with a great noise, but the elements shall be melted with fervent heat, and the earth and the works that are therein shall be burned up. With these words St. Peter meets those of whom he has just spoken, who say: "The Apostles have said much about the Last Day coming quickly,—and yet so long a time is past, and still all continues as heretofore." And he has quoted this passage from Moses, in the lxxxix. Ps., where he says: "A thousand years are in thine eyes as yesterday, when it is past." This is the scope of it.

There are two ways of viewing things,—one for God, the other for the world. So also this present life and that to come, are twofold. This life cannot be that, since none can reach that but by death,—that is, by ceasing from this life. This life is just to eat, drink, sleep, endure, bring up children, etc., in which all moves on successively, hours, day, year, one after another: if you wish now to apprehend that life, you must banish out of your mind the course of this present life; you must not think that you can so apprehend it, where it will all be one day, one hour, one moment.

Since then in God's sight there is no reckoning of time, a thousand years must be before him, as it were, a day. Therefore the first man, Adam, is just as near to him as he who shall be last born before the last day. For God sees not time lengthwise but obliquely, just as when you look at right-angles to a long tree which lies before you, you can fix in your view both place and parts at once,—a thing you cannot do if you only look at it lengthwise. We can, by our reason, look at time only according to its duration; we must begin to count from Adam, one year after another, even to the last day. But before God it is all in one heap; what is long with us is short with him,—and again, here there is neither measure nor number. So when man dies, the body is buried and wastes away, lies in the earth and knows nothing; but when the first man rises up at the last day, he will think he has lain there scarcely an hour, while he will look about himself and become assured that so many people were born of him and have come after him, of whom he had no knowledge at all.

This, then, is St. Peter's meaning: the Lord does not delay his promise as some scoffers let themselves imagine, but is long-suffering; therefore should ye be prepared for the last day,—for it will come soon enough to every one after his death, in that he will say, "lo! I have but just now died!" But it comes upon the world all too soon: when the people shall say, "there is peace, no danger threatens," it shall break forth and come upon them, as St. Paul says, I. Thess. v. And with so great a noise shall the day tear its way and burst forth like a great storm, that in a moment must all be wasted.

V. 11, 12. Since then all this must pass away, how careful should ye be in all holy conduct and a Godly life, that ye wait for and hasten to the coming of the day of the Lord. Since ye know this, that all must pass away, both heaven and earth,—think how ye shall be prepared to meet this day, by a holy and godly life and conversation. For Peter describes this day as one that is to come even now, so that men should be prepared for it, to hope for it with joy, and even hasten to run to meet it, as that which sets us free from death, sin and hell.

V. 12, 13. In which the heavens shall pass away by fire, and the elements shall be melted with fervent heat; but we look for a new heaven and a new earth, according to his promise, in which dwelleth righteousness. God has promised by the prophets, here and there, that he would create a new heaven and a new earth,—as in Is. lxv., "Behold, I will create a new heaven and a new earth, wherein ye shall be happy, and shout and leap for joy." So in xxx. "The appearance of the moon shall be as the light of the sun, and the splendor of the sun shall be seven times as bright, as though seven days were joined one into another;" and Christ says, Matt. xiii., "The righteous shall shine like the sun, in their Father's kingdom." How that is to pass away we cannot know, except that the promise is, that such a heaven and earth are to be, wherein no sin, but righteousness only, and the children of God shall dwell; as also St. Paul says, Rom. viii., there shall be pure love, pure joy, and nothing but God's kingdom.

Here some may disquiet themselves as to whether the saints shall have their station in heaven or on earth. The text seems to imply that man shall dwell upon the earth,—yet so that all heaven and earth shall be a paradise wherein God dwells, for God dwells not alone in heaven, but in all places, wherefore the elect shall be also even where He is.

V. 14. Therefore, my beloved, since ye look for such things, be diligent, that ye may be found of him without spot, and blameless, in peace. Since ye have escaped, he says, such misery, and come to so great joy, ye should suffer yourselves to be persuaded to despise willingly all that is upon the earth, and suffer cheerfully whatever duty requires. Therefore should ye be diligent, that ye may live a peaceful and blameless life.

V. 15. And the long-suffering of our Lord Jesus Christ account for your salvation. In that He so spares, and delays, and does not come to speedy judgment, take account of this as designed for your benefit. He had good reason to be angry and to punish, yet out of His grace He does it not.

V. 15, 16. As also our beloved brother Paul, according to the wisdom that has been given unto him has written, as he also in all his letters speaks thereof, in which are some things hard to be understood, which the unlearned and unstable wrest, as they also do other Scriptures, to their own destruction. There St. Peter bears testimony for the Apostle Paul in respect to his doctrine, which shows plainly enough that this Epistle was written long after St. Paul's Epistles. And this is one of the passages which might be adduced to maintain that this Epistle is not St. Peter's, as also there was one before this in this chapter—namely, where he says, "the Lord wills not that any should be lost, but that every one should give himself to repentance." For it falls some little below the Apostolic spirit; still it is credible that it is none the less the Apostle's, for since herein, he is writing not of faith but of love, he lets himself down somewhat, as the manner of love is, inasmuch as it humbles itself toward its neighbor, just as faith rises above itself.

But he has yet seen that many unstable spirits wrested and perverted St. Paul in his words and doctrines, inasmuch as some things in his Epistles are hard to be understood,—as when he speaks in this way, "that no one is justified by works, but by faith alone;" so, too, "the law is given to make sin more gross;" so, too, "where sin abounded, there grace much more abounds," and more passages of the same sort. For when men hear such, then they say, if that is true, we will go on indolently, and do no good work, and so be righteous, as men even now say, that we forbid good works; for if one so perverts St. Paul's own words, what wonder is it that they should, in like manner, pervert ours?

V. 17, 18. But ye, my beloved, since ye know this beforehand, beware for yourselves that ye be not led away by the error of the wicked likewise, and fall from your own steadfastness. But grow in grace, and in knowledge of our Lord and Saviour Jesus Christ, to whom be praise, now and forever. Amen. Since ye know, he says, all that has been said above, and see that many false teachers must come, who lead the world astray, and such scoffers as pervert the Scripture and will not understand it, take care of yourselves; guard against them with diligence, that ye fall not from the faith by doctrines of error; and grow, so as to become stronger from day to day by the steadfast practice and preaching of the word of God. Here observe how great care the Apostle shows for those who have come to believe, which urged him even to write these two Epistles, wherein is richly comprehended what a Christian should know, besides also that which is yet to come. May God give his grace, that we also may seize hold upon and retain it. Amen.

THE EPISTLE

OF

聖猶大書

第1、2節：耶穌基督的僕人，雅各的弟兄猶大，寫信給那蒙召、在父上帝裡蒙愛、為耶穌基督保守的人。願憐憫、平安、慈愛多多地加給你們。 這封書信被歸於聖使徒猶大，他是兩位使徒小雅各和西門的兄弟，是基督母親的姊妹馬利亞（雅各或革羅罷的妻子）的兄弟，正如我們在馬可福音6章所讀到的。但這封書信不能被視為一位真正使徒所寫，因為作者在其中談到使徒們時，語氣像是他們的晚輩。它甚至沒有什麼特別之處，除了它引用了聖彼得的第二封書信，幾乎所有內容都取自那裡，而且幾乎只是一封針對我們的教士、主教、神父和修道士的書信。

第3節：親愛的弟兄啊，我本想盡心寫信給你們，論到我們同得的救恩，卻覺得必須寫信勸你們，要為從前一次交付聖徒的真道竭力爭辯。 這句話的意思是——我必須寫信給你們，以便提醒和勸告你們，如何在前此已向你們傳講過的真道上繼續前行並持守；或者他好像在說，我必須勸告你們要警惕並留在正道上；至於為何需要如此，他給出了理由，並說：

第4節：因為有些人偷著進來，就是那從前被預定要受這刑罰的不虔誠的人。 因此，我要提醒你們，你們應當持守所聽見的真道，因為現在已經有動搖，而且已經有傳道人進來，他們除了信心之外，還設立了其他教義，藉此人們被溫和且不知不覺地從正道上引開。聖彼得在他的書信中也說：「你們中間將有假教師，他們會暗中引進毀滅性的異端，等等。」他說，這些人「早已被預定要受這樣的定罪」。我們現在很清楚這一點，因為我們知道沒有人是靠自己的行為稱義和被算為義的，而唯獨是藉著對基督的信心，以至於他必須將基督的工作視為他的主要益處。那麼，哪裡有信心，所做的一切行為都是為了鄰舍的益處，因此我們警惕所有不是為了服務鄰舍而行的行為，就像現在的祭司和修道士階層一樣。因此，現在無論何人，只要暗中引入任何與這信心教義不同的東西，關於這些修會和行為，他就是誤導百姓，使他們與他一同被定罪。

他們是不虔誠的，將上帝的恩典變作放蕩的藉口。 那賜給我們關於上帝恩典的福音，將基督擺在我們面前，他以他所有的一切被獻給我們並賜予我們，使我們從罪、死亡和一切邪惡中得釋放，他們卻僅僅利用這福音所賜予我們的恩典和祝福來放縱他們的淫蕩——也就是說，他們確實稱自己為基督徒，也讚美福音，但他們引入了一種秩序，在其中隨心所欲地吃喝玩樂，過著放蕩的生活，同時他們誇口說我們不是世俗的，而是屬靈的階層，並在這些名義和藉口下攫取了所有的享樂、榮譽和快樂。猶大說，這已經開始了。因為我們讀到，這在一千年前就已經開始了；那時的主教們希望成為主宰，並比普通基督徒更高高在上，正如我們在聖耶柔米的書信中也看到的。

他們否認上帝，否認祂是獨一的主，也否認我們的主耶穌基督。 這也是聖彼得在他的書信中所說的；但他們否認這一點（正如我們所聽到的）。這不是透過他們的口來做的，因為他們用口承認上帝是獨一的主，但他們在事實上和行為上否認基督是主；他們不以祂為他們的君主，而是以自己為君主——因為他們宣講禁食、朝聖、教會規條、貞潔、順服、貧窮等是得救之道，他們將人們引入自己的行為，卻對基督保持沉默；這就好像他們說，基督對你們毫無益處，祂的工作對你們毫無幫助，但你們必須靠自己的行為來賺取救恩。因此，他們否認了用自己的血買贖我們的主，正如彼得所說。

第5、6、7節：我因此要提醒你們，你們從前知道這事，就是主從埃及救了百姓出來，後來卻把那些不信的滅絕了。又有不守本位、離開自己住處的天使，主用鎖鍊把他們永遠拘禁在黑暗裡，等候大日的審判。又如所多瑪、蛾摩拉和周圍城邑的人，也像他們一樣，放縱情慾，隨從逆性的情慾，就受永火的刑罰，作為鑑戒。 在這裡，他也引用了三個例子，正如聖彼得在他的書信中所做的那樣；但他提出的第一個例子是：上帝允許他用許多奇妙作為從埃及領出來的以色列子民，當他們不信時，被擊敗和毀滅，以至於所有從二十歲及以上出埃及的人中，超過六十萬人，最終只有兩人倖存。他提出這個例子作為警告和恐懼；好像在說，那些現在被稱為基督徒，並以此名義將上帝的恩典變為放蕩的人，應當警惕自己，以免他們遭遇與那些人相同的命運。確實，這些正是教皇制度高漲，福音在全世界被隱藏的時代；那時，也接連不斷地發生各種災禍，上帝藉此懲罰不信的人，將他們投入魔鬼的口中。

第8節：這些做夢的人也像他們一樣，污穢身體。 他稱這些教師為做夢的人；因為就像一個人做夢時，他處理的是幻象，以為自己擁有真實的東西，但當他醒來時，卻什麼都沒有——他那時才看到那只是一個夢，並不把它當回事——同樣，這些人所說的也只不過是一個夢；因為一旦他們的眼睛睜開，他們就會看到那根本什麼都不是。就像他們到處假裝他們的剃髮、僧袍、順服、貧窮和貞潔是上帝所喜悅的，他們眼前只有這些；然而，在上帝眼中，這只是一個夢。所以他給了他們一個真正恰當的稱呼，因為他們處理的是夢，藉此欺騙自己和世界。

但使徒們特別將不貞潔的生活歸咎於教士階層；上帝早已預言他們不應有妻子。現在，上帝幾乎不可能為這個階層中的每個人都行神蹟，所以他們不可能貞潔。同樣，先知但以理在11章也談到教皇的統治：「他不顧婦女（婚姻）。」這是外在的特徵，而內在的特徵是他們是做夢的人。

他們輕慢主治的，毀謗在尊位的。 他們的第三個特徵是，他們不願服從民事權威。然而，我們在世上生活時，已被教導我們都有義務；我們必須服從和順從主權；因為基督教信仰並不廢除民事統治——因此，沒有人可以將自己排除在外，因為教皇關於教會自由的法令只不過是魔鬼的律法。

第9節：天使長米迦勒為摩西的屍首與魔鬼爭辯的時候，尚且不敢用毀謗的話罪責他，只說：「主責備你吧！」 這也是這封書信以前被拒絕的原因之一，因為這裡引用了一個聖經中沒有的例子，說天使長米迦勒和魔鬼為摩西的屍首爭辯。但這應該在聖經中找到，因為申命記末尾關於摩西的記載很多，關於上帝埋葬他，卻沒有人知道他的墳墓。此外，聖經也為他作證，說在以色列中沒有興起像摩西那樣的先知，是耶和華面對面認識的，等等。但關於同一段經文也曾說過，他的屍首被隱藏起來，以免猶太人以偶像崇拜的方式敬拜它，因此天使長米迦勒必須反對魔鬼，魔鬼希望屍首被發現，以便猶太人可以向它禱告；猶大說，儘管米迦勒是天使長，但他也不敢咒罵魔鬼——然而這些嘲諷者卻踐踏上帝所設立的權柄；他們以七、八、九種方式咒罵，儘管他們只是凡人；而這位天使長卻不敢咒罵那個被定罪的最惡劣的魔鬼，只說：「主責備你吧。」

第10節：但這些人毀謗他們所不知道的。他們本性所知道的，好像沒有理性的畜類，在這些事上敗壞自己。 他們是這樣的嘲諷者，除了詛咒和咒罵，並將國王、尊貴者，甚至上帝和聖徒都交給魔鬼之外，他們什麼也做不了，正如在《主晚餐詔書》（Coena Domini）中可以看到的。他們不知道我們的救恩建立在信心和愛的基礎上；他們不能忍受自己的行為被拒絕和定罪，也不能忍受傳講唯獨基督必須藉著祂的作為幫助我們。因此，他們詛咒和嘲諷所有他們所不了解的基督教教義。但他們透過自然感知所知道的——例如彌撒的設立等等——會帶來金錢和財富；他們熱衷於此，並因此敗壞自己和所有人。

第11節：他們有禍了！因為他們走了該隱的道路。 該隱殺死了他的兄弟，僅僅因為他的兄弟比他更虔誠。因為他兄弟的獻祭蒙上帝悅納，而他自己的卻不蒙悅納。所以現在該隱的道路就是，依靠自己的行為，嘲諷那些良善真實的行為，並欺騙和殺害那些走在正道上的人，就像這些人現在所做的一樣。

又為利往巴蘭的錯謬裡直奔。 他們本應內心堅定地仰望上帝的恩典；然而他們卻出去，將信任寄託在各種外在的行為上，這種那種的，而且他們這樣做只是為了金錢，為了填飽自己的肚子，就像先知巴蘭一樣，正如我們在彼得書信中聽到的。

並在可拉的背叛中滅亡。 關於可拉的背叛以及他與他的家如何被毀滅，我們在摩西五經的第四卷，第十六章有記載。摩西被召喚和呼召的目的，是要帶領百姓出埃及；他的兄弟亞倫同樣被上帝任命為大祭司。現在可拉也屬於同一個支派，他們的友誼本應是持久的，而且非同尋常：然而他卻糾集了百姓中最傑出、最顯赫的二百五十人，並煽動了如此大的騷動和混亂，以至於摩西和亞倫被迫逃跑。摩西俯伏在地，禱告上帝不要接受他們的獻祭；他吩咐百姓會眾遠離他們，並對他們說：「你們若因此知道耶和華差遣我，行這一切事，並不是出於我自己，就必知道。這些人若死，與世人無異，或遭遇世人所常遇的，就不是耶和華差遣我。倘若耶和華創作一件新事，使地開口，把他們和一切屬他們的都吞下去，他們就活活地墜落陰間，你們就必知道這些人是藐視耶和華了。」他說完這些話，地就震動裂開，吞噬了可拉，以及其他叛亂的領袖，連同他們所有的一切，使他們活活地墜落陰間；火也吞噬了另外二百五十個與他聯合的人。

猶大將這個例子擺在這些嘲諷者面前，他們指責我們製造騷亂，而我們卻在傳講反對他們，因為他們才是真正製造所有麻煩的人。因為基督是我們的亞倫和大祭司，我們應該讓他獨自統治；但教皇和主教們卻不願忍受這一點。他們自立為王，並希望擁有與權柄一同統治的權力，因此他們與基督為敵；但上帝懲罰了他們，因為地吞噬了他們並掩蓋了他們，因為他們沉浸在世俗的生活和享樂中，除了純粹的世俗之外，什麼也不是。

第12、13節：這些人是你們愛筵上的污點，他們與你們一同坐席，毫無懼怕地餵養自己；他們是沒有水的浮雲，被風吹來吹去；是秋天沒有果子的樹，死而又死，連根被拔出來；是海裡的狂浪，湧出自己的污穢；是流蕩的星，有墨黑的幽暗為他們永遠存留。 關於這一點，我們在聖彼得的書信中已經聽夠了。全世界的人都把自己的孩子培養成教士，讓他們過著安逸的生活，不用靠自己的雙手和勞動來養活自己；他們甚至不必傳道，只需無憂無慮地過著奢華的生活，靠著窮人辛勤賺來的財富來保持好心情。所以人們認為他們一定是基督徒中最好的部分，甚至是寶石，而他們卻只是羞恥的污點和可憎之物，他們過著我們所說的，靠著屬於他們作為祭司的財富過著好日子。他們無憂無慮，無所畏懼；他們認為魔鬼不能推翻他們；他們不餵養羊群，而是自己就是吞噬羊群的狼；他們是懸在我們頭頂的雲，高高地坐在教堂裡，好像是應該傳道的人，然而他們根本不傳道，卻任由魔鬼這樣那樣地驅使。

所以，他也說，他們是沒有葉子、沒有果子的樹，就像秋天的樹一樣；他們既沒有果實也沒有葉子；他們只是像其他樹一樣站在那裡；讓自己被看作是基督教的主教，但他們既沒有話語也沒有作為，一切都死到根部。此外，他們就像海裡的狂浪；也就是說，就像風在水面上掀起波浪和巨浪一樣，這些人也正是魔鬼如何引導他們，他們就如何行。他們湧出自己的污穢；就像一個加熱的鍋，他們充滿了污穢，以至於溢出來，無法控制自己，一切都必須流出來。他們是流蕩的星，正如他們所稱的行星，它們倒退，而不是以穩定、筆直的軌道運行，所以它們沒有真正的進步；他們的生活和教義只是錯誤，在其中他們誤導自己，也誤導所有跟隨他們的人。因此，有墨黑的幽暗為他們永遠存留。

猶大如此評價和描繪了我們的屬靈領袖，他們在基督和基督教的名義下，引入各種放蕩，攫取世上所有財富，並專橫地使所有人都服從他們。

接下來還有：

第14節：亞當的七世孫以諾，也曾預言這些人說：「看哪，主帶著祂的千萬聖者降臨，要審判眾人。」 以諾的這段話在聖經中找不到。因此，一些教父不接受這封書信，儘管這並不是拒絕一本書的充分理由。因為聖保羅在提摩太後書3章也提到了兩個反對摩西的人，雅尼和佯庇，這些名字在聖經中也找不到。但無論如何，我們姑且不論。然而這是真的，從創世之初，上帝就讓一些人傳揚祂的話語（這話語應許信徒恩典和救恩，卻威脅不信者審判和定罪），直到基督從天上降臨，那時祂的話語才公開傳遍全世界。但在基督降生之前，上帝為此目的只揀選了一條血脈，從亞當到亞伯拉罕，再到大衛，直到基督的母親馬利亞，他們擁有祂的話語。因此，福音一直在世上傳揚，但從未像現在這些末世一樣如此普遍。

因此，這位先祖以諾也堅持他從父親亞當那裡領受，並從聖靈那裡得來的那句上帝的話。因為聖經在創世記5章也說他過著敬虔的生活，因此他被上帝取去，從此不再被人看見。因此，也產生了他將在末日之前再次降臨的觀念；但不能認為人們會將其理解為屬靈的降臨，好像他的傳道是基於末日，就像這段經文一樣，其中談到那一天，就好像它已完全呈現在眼前一樣。他說：「主已經降臨了，帶著千萬聖者；」 也就是說，帶著無數的聖者。因為這只能指末日，在那一天，他將帶著他所有的聖者降臨，施行審判。因為在此之前，他不是帶著千萬聖者降臨，而是獨自降臨世上；而且，這不是為了審判，而是為了賜予恩典。

第15節：並要定罪他們中間一切不虔誠的人，為他們一切不虔虔的生活，就是他們不虔虔地行事。 猶大引用這段經文並非不恰當，因為他正在談論那些將在末日之前出現的假教師；由此可以得出結論，主藉著他的降臨將推翻教皇和他的政府；因為除此之外別無他法；因為只要世界存在，就不會有（自願的）終結或改革。此外，這段經文不能理解為指其他人，只能指我們的教士，他們可恥地誤導了全世界。他們的體制不可能更糟，即使更糟，它也必須堅持基督的名義，並在同一名義下引入各種禍害。因此，他將這段經文指向末日審判，並點名那些將受審判的人。由此我們推斷，我們的年輕教士們在末日將會面臨什麼，無論時間長短。

又為不虔誠的罪人所說一切頂撞祂的剛硬話。 他立刻抨擊他們的生活和傳道，並想說這麼多：——他們對將要來臨的主說話兇猛而嚴厲；他們無恥而驕傲；他們嘲笑和辱罵他，正如聖彼得所說。他不是指他們有罪、可恥的生活，而是指他們不敬虔的狀態。但那不敬虔的人，就是沒有信心而生活的人，儘管他外表過著尚可的生活。外表的邪惡行為確實是不信的果實，但我們更特別地將那種內心充滿不信的狀態稱為不敬虔的狀態。主將懲罰這些不敬虔的人，他說，因為他們的傳道是無恥和自大的，因為他們總是堅持自己的任性；他們絲毫不允許自己被動搖，而且像鐵砧一樣堅硬，不斷地定罪和辱罵。因此，以諾在這段經文中抨擊了末日之前將在世上存在的那個階層，正如我們現在親眼所見。猶大接著說：

第16節：這些人是發怨言的，是抱怨的，隨從自己的情慾而行，口中說誇大的話。 當人們不讓自己的處境公平和有利時，就只有抱怨和發牢騷。所以，當一個人不給主教他所聲稱的頭銜時，他們就大聲疾呼不服從。此外，他們是這樣一類人，我們無法防範，因為他們聲稱對靈魂和身體擁有權利；他們將民事和屬靈的權柄都掌握在自己手中，以至於無法控制，因為沒有人可以傳道反對他們；他們擺脫了所有稅收、貢獻和租金，以至於沒有人敢觸碰他們的財富，此外，沒有人敢在沒有事先徵求他們意見的情況下說一句話。即使有人用聖經攻擊他們，他們仍然說只有他們才能解釋聖經。因此，他們在各方面都隨心所欲地生活，按照自己的情慾。因為他們無法向我們解釋，正如他們樂意的那樣，因為我們已經服從了福音和民事權柄，但他們卻想擺脫兩者的束縛。而且，他們的整個法律和主張只不過是充滿了高傲、自大、誇大的言辭，沒有任何實質內容支持。

又為利稱讚人。 這就是他們判斷一切的方式，根據人的身份；在教皇的所有法律中，你從未發現主教要謙卑於神父之下，或以任何基督徒行為的果實為目標——但一切都只是這樣：副牧師要服從神父，神父服從主教，主教服從大主教，但他服從宗主教，宗主教服從教皇，在此之後，每個人如何穿著長袍、剃髮和僧袍，擁有多少教堂和聖職。

因此，他們將一切都簡化為外在的事物，這就是他們所追求的兒戲和愚蠢的工作；他們認為，如果有人不堅持這些觀點，就是犯了滔天大罪。所以猶大說得好，他們給一切都戴上了面具，眼中只有這些。因此，沒有人知道信心、愛，也不知道十字架；因此，人們普遍滿足於吃喝玩樂，並以他們的方式奉獻所有財產，彷彿這是對上帝的真正事奉；他們就是這樣為利稱讚人。

第17、18節：親愛的弟兄啊，你們要記念我們主耶穌基督的使徒從前所說的話。他們曾對你們說，末世必有好譏誚的人隨從自己不虔誠的私慾而行。 這段經文也清楚地表明，這封書信並非使徒聖猶大所寫，因為他沒有將自己算作或歸入其他使徒之中，而是將他們視為在他之前很久就傳道的人；因此，有理由認為是另一位虔誠的人寫了這封書信，他讀過聖彼得的書信並從中汲取了這些內容。這些譏誚者是誰，我們上面已經說過：他們隨從自己的私慾而行——不僅是肉體的私慾，還有他們所過的不敬虔生活的私慾，他們隨心所欲地塑造一切；他們既不關心世俗權威，也不關心上帝的話語；他們既不受外在也不受內在的管轄，無論是神聖的還是人為的；他們在自己的私慾中飄浮於天地之間，正如魔鬼引導他們一樣。

第19節：這就是那些引人結黨、屬乎血氣、沒有聖靈的人。 他在這裡觸及了彼得所說的，他們暗中引進有害的異端，因為這些人就是那些使自己分離的人；他們分裂了信心中合一，不讓基督徒的普通生活方式得以實現——即彼此服事的生活方式——而是設立了其他的生活方式，並假裝藉此服事上帝。此外，他們是屬乎血氣或野蠻的人，他們沒有比牛或驢更多的理解和靈性；他們按照自己的自然理性和肉體的心思行事。他們沒有上帝的話語來判斷自己，也沒有上帝的話語來生活。

第20、21節：親愛的弟兄啊，你們卻要在你們最聖潔的真道上造就自己，藉著聖靈禱告，保守自己常在上帝的愛中。 他在這裡用簡短的話語定義了徹底的基督徒生活所包含的內容。信心是我們建造的基礎；而建造就是日復一日地在認識上帝和耶穌基督上成長，這透過聖靈的運行而發生。當我們這樣被建造起來時，我們就不會做任何工作來賺取什麼或藉此得救，而一切都是為了服事我們的鄰舍。因此，我們必須警醒，使我們常在愛中，不從愛中墜落，就像那些設立特殊工作和特殊生活，從而將人從愛中引開的愚昧人一樣。

仰望我們主耶穌基督的憐憫，直到永生。 這就是聖十字架所指向的盼望。因此，我們的生活應該被塑造成除了不斷渴望和等待那將要來臨的生命之外，別無他物；然而，這種等待必須建立在基督的憐憫之上，這樣我們才能以這樣的理解呼求祂，即祂將純粹出於憐憫，而不是因為我們的任何工作或功勞，幫助我們從此生進入彼生。

第22、23節：有些人你們要憐憫，要加以區別；至於那些人，你們要從火中搶出來，拯救他們。 這在荷蘭語中表達得不好，但猶大想說的是：對某些人要憐憫，對某些人要拯救；也就是說，你們的生活應該被塑造成能夠憐憫這些可憐、盲目和愚蠢的人；不要對他們感到喜悅或快樂，而是讓他們走，遠離他們，與他們無關。至於那些你們可以拉出來的人，要用懼怕拯救他們——溫柔和善地對待他們，就像上帝對待你們一樣；不要嚴厲或粗魯地對待他們，而是像對待那些躺在火中的人一樣，你們要盡一切關懷、考慮和勤奮地將他們拉出來並拯救他們；如果他們不願被拉出來，我們就應該讓他們走，為他們哭泣——但不要像教皇和他的宗教裁判官那樣，用火焚燒和毀滅他們。

也要恨惡那被肉體玷污的衣服。 我們確實藉著信心領受了聖靈，並被潔淨了；但只要我們活在這裡，我們肉體和血肉的舊衣服仍然緊緊地附著在我們身上，不願放鬆。這就是那被玷污的衣服，我們在世上活著的時候，應該脫去並遠離它。

第24、25節：那能保守你們不失腳，叫你們無瑕無疵、歡歡喜喜站在祂榮耀之前的，獨一的智者上帝——我們的救主，願榮耀、威嚴、能力、權柄，從萬古以前，並現今，直到永永遠遠。阿們。 這就是這封書信的結尾。使徒們寫作、教導、勸誡和預言之後，就是這樣做的；他們這樣禱告、表達願望並獻上感謝。因此，我們在書信中看到了什麼是真正的基督徒教義和虛假的非基督徒教義，以及生活。

於威登堡印刷 漢斯·盧夫特，1524年