Epistle of Jude使徒裘德

General Information 一般信息

Jude is a short book of the New Testament of the Bible, consisting of 25 verses.洛書是一個短期的新約聖經,由25個詩句。 The author is commonly believed to have been the Apostle Jude (or Thaddaeus).作者是普遍被認為使徒裘德(或項退) 。 However, as verse 17 implies that the Apostles are already dead, the authorship and date of composition are uncertain.然而,正如詩句17意味著使徒已經死了,作者和日期的組成是不確定的。 The book may have been written as late as AD 100.這本書可能已書面晚廣告100 。

The text is a warning to its recipients against teachers promoting doctrines leading to immorality. Some scholars suggest that the teachers were proponents of Gnosticism.案文一個警告,它的接受者對教師促進理論導致不道德行為。一些學者認為,教師是支持者諾斯替主義。 A distinctive characteristic of this letter is its use of citations from the Assumption of Moses and the Book of Enoch, works classified as Pseudepigrapha.一個顯著特點,這封信是其使用引文升天的摩西和書伊諾克,工程列為Pseudepigrapha 。

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Epistle of Jude使徒裘德

Brief Outline簡要概述

  1. Introduction (1-4)簡介( 1-4 )
  2. Condemnation of false teachers (5-16)譴責虛假的教師( 5月16日)
  3. Admonitions (17-23)告誡( 17-23 )
  4. Doxology (24-25) Doxology ( 24-25 )

Jude = Judas裘德=猶大

Advanced Information 先進的信息

Among the apostles there were two who bore this name,在使徒有兩個誰也證實了這一點的名字,

He who is called "the brother of James" (Luke 6:16), may be the same with the Judas surnamed Lebbaeus.他誰是所謂的“詹姆斯的弟弟” (路加福音6時16分) ,可能是同一的猶大姓Lebbaeus 。 The only thing recorded regarding him is in John 14:22.只是關於他的記錄是在約翰14:22 。

Epistle of Jude使徒裘德

Advanced Information 先進的信息

The author was "Judas, the brother of James" the Less (Jude 1), called also Lebbaeus (Matt. 10:3) and Thaddaeus (Mark 3:18).作者是“猶大的兄弟詹姆斯”欠(裘德1 ) ,所謂的還Lebbaeus (太十時03 )和項退(馬克3時18分) 。 The genuineness of this epistle was early questioned, and doubts regarding it were revived at the time of the Reformation; but the evidences in support of its claims are complete.的真實性,這是早期的書信提出質疑,並懷疑這是恢復的時候,改造;但證據,以支持其索賠的完成。 It has all the marks of having proceeded from the writer whose name it bears.它所有的商標擁有從作家的名字值得。 There is nothing very definite to determine the time and place at which it was written.沒有什麼非常明確的,以確定時間及地點是書面。 It was apparently written in the later period of the apostolic age, for when it was written there were persons still alive who had heard the apostles preach (ver. 17).這顯然是書面後期使徒時代,因為當有人寫有人仍然活著誰聽說過使徒宣講(版本17 ) 。 It may thus have been written about AD 66 or 70, and apparently in Palestine.它可能因此描寫過公元66或70歲,顯然是在巴勒斯坦。 The epistle is addressed to Christians in general (ver. 1), and its design is to put them on their guard against the misleading efforts of a certain class of errorists to which they were exposed.的書信是給基督徒的信(版本1 ) ,其設計是將他們的防範誤導努力一定階級的errorists它們暴露。

The style of the epistle is that of an "impassioned invective, in the impetuous whirlwind of which the writer is hurried along, collecting example after example of divine vengeance on the ungodly; heaping epithet upon epithet, and piling image upon image, and, as it were, labouring for words and images strong enough to depict the polluted character of the licentious apostates against whom he is warning the Church; returning again and again to the subject, as though all language was insufficient to give an adequate idea of their profligacy, and to express his burning hatred of their perversion of the doctrines of the gospel."的風格書信是一種“激情的謾罵,在旋風式的浮躁的作者是匆匆沿,收集後的例子,例如神聖的復仇的ungodly ;堆形容詞修飾語時,及打樁圖像時圖像,並可以說,勞動的字和圖片強大到足以描繪污染性質的荒淫叛教者對他警告說,教會;返回一次又一次的主題,好像所有的語言不足以提供充分的了解他們的揮霍,並表示他那燃燒的仇恨,他們歪曲教義的福音。 “ The striking resemblance this epistle bears to 2 Peter suggests the idea that the author of the one had seen the epistle of the other.這一驚人的相似的書信熊彼得後書提出這一想法的作者之一看過的其他書信。 The doxology with which the epistle concludes is regarded as the finest in the New Testament.該doxology與該書信的結論被視為最好的新約。

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)

Epistle of Jude使徒裘德

From: Home Bible Study Commentary by James M. Gray 來自:主頁聖經研究評論詹姆斯M灰色

The writer of Jude, evidently not an apostle, calls himself a "servant of Jesus Christ and brother of James."裘德的作者,顯然不是一個使徒,自稱“耶穌基督的僕人和弟弟詹姆斯。 ” Which James? There were two whose brother he might have been, the son of Alpheus and the brother of our Lord, and the general opinion is in favor of the last-named.其中詹姆斯?有兩個他的兄弟,他可能已經鼓的兒子和弟弟我們的上帝,和一般的看法是贊成最後命名。

1. 1 。 The first division is the salutation, 1, 2.第一部是稱謂, 1 , 2 。 Notice the Revised Version: "them that are called, beloved in God the Father, and kept for Jesus Christ."通知的修訂稿: “他們說,被稱為親愛的父神,並保存耶穌基督。 ” Why kept for Him?為什麼要保留他嗎? How much this suggests as to HIs coming glory and the part believers will take in it?這意味著多少為他來的榮耀和部分信徒將採取的呢?

2. 2 。 The object follows, 3, 4.對象如下, 3 , 4 。 What is that object as stated in verse 3?什麼是該對象中所說詩句3 ? Notice that according to the Revised Version the faith delivered to the saints was delivered "once for all."請注意,根據修正後的版本的信仰交付交付聖人“一勞永逸的。 ” "Faith" here is to be taken in the sense of that body of Christian doctrine which forms the substance of the truth concerning "our common salvation." “信仰”這是將要採取的意義上說,機構的基督教教義構成實質真相關於“我們的共同見證。 ” It is used synonymously with "Gospel."這是用同義的“福音” 。 This was delivered to the body of the church, at the beginning of its history as a complete revelation in itself (Revelation 22:18, 19).這是提供給機構的教堂,開始了其歷史上作為一個完整的啟示本身(啟示22:18 , 19 ) 。 It is a sacred deposit to be preserved in its integrity, defended and earnestly contended for.這是一個神聖的存款將保存在它的完整性,維護和認真爭辯的。 The necessity for this defense is seen in verse 4. "Foreshadowed" in that verse should be "forewritten," ie, the false teachers referred to had been predicted as coming in among the flock.必須看到這種防禦是在詩4 。 “預示”在這詩應該是“ forewritten ” ,即虛假的教師提到了預測,在未來的羊群。 Our Lord had spoken of them, and so had all His apostles.我們的主曾談到這些,所以他的使徒都。 The nature and outcome of their teaching as suggested by "lasciviousness" is particularly noticeable. ,性質和結果,其教學的建議, “ lasciviousness ”尤為明顯。

False Teachers虛假教師

3. 3 。 The third division deals with the false teachers, and we have first, a revelation of their punishment (5-7).丙級涉及虛假的教師,我們第一個問題是,他們的處罰啟示( 5-7 ) 。 From this their position as professed disciples would not save them any more than it saved the Israelites brought out of Egypt, when they afterward sinned against light (5); or the angels referred to in Peter's epistles and Genesis (6); or Sodom and Gomorrah (7).從這個立場作為宣稱弟子不會保存任何超過它挽救了猶太人帶出埃及,當他們對輕事後罪( 5 ) ;或天使中提到彼得的書信及成因( 6 ) ;或索多瑪和蛾摩拉( 7 ) 。 Do not fail to observe the class of sins prominent in these instances, especially the two last-named, and their relationship to "lasciviousness" already spoken of.不遵守課堂的罪孽突出在這些情況下,尤其是最後兩個命名,他們的關係“ lasciviousness ”已經談過的。 While the erroneous teachings were intellectual, yet their power was augmented by carnality of the grossest kind.雖然是錯誤的教義,但是他們的權力擴大carnality的最嚴重的一種。

4. 4 。 the description of the teachers follows, (8-13).說明的教師如下, ( 8月13日) 。 Observe in verse 8 that they not only defile the flesh but speak evil of dignitaries, by which may be meant both civil and ecclesiastical superiors.觀察詩8 ,他們不僅弄髒肉,但邪惡的貴賓發言,其中可能意味著民間和教會上級。 And there is a strange illustration in verse 9, that throws light on the burial of Moses recorded in Deuteronomy.有一個奇怪的例子在詩9 ,即全光埋葬摩西記錄在申命記。 Why that mystery? Why should God have buried Moses, and kept the place a secret?為什麼神秘?為什麼要上帝已經埋葬摩西,並保持一個秘密的地方? Why should Satan have desired possession of that body?為什麼要撒旦的期望擁有該機構? Did his fore-knowledge of what should take place on the Mount of Transfiguration (Mt. 17) have aught to do with it? And further, shall we say with some, that Moses in the flesh is to be one of the two witnesses named in Revelation 11, and did Satan seek thus to frustrate God's purposes concerning the last days?他的前知識應採取什麼政策上發生山變(峰17 )有奧特做呢?和進一步,我們說了一些,這摩西在肉體是一個兩名證人命名在11個啟示,但撒旦尋求從而阻撓上帝的目的有關的最後幾天? And then the contention of Michael, how that brings to mind the teaching in Daniel concerning him as the prince that stands for Israel!然後爭鳴邁克爾,如何使我想起了教學中的丹尼爾關於他的王子主張以色列!

What a bearing all this has on the teachings of the New Testament about the dominions, and principalities and powers of the air (see Ephesians 6). Further analysis of these teachers is afforded in verse 11. With what three Old Testament individuals, each conspicuous for his self-willed and rebellious spirit, are they compared? How strange that such could have any standing in the Christian church were it not that we discover their successors at the present day.什麼影響,這對所有的教誨新約全書的領地,和公和權力空氣(見以弗所6 ) 。進一步分析這些教師給予詩11 。用什麼三舊約全書個人,每一個顯眼他的任性和叛逆精神,是他們比較?多麼奇怪,這樣可以有任何常設的基督教教堂,如果不是,我們會發現,他們的繼任目前一天。 Read verse 12 in the Revised Version.閱讀詩句12的修訂版。 "Spots in your feasts of charity," should be "hidden rocks in your love-feasts." “在您的節日景點的慈善機構, ”應為“隱藏的岩石中的愛情節日。 ”

These "love-feasts" were the Christian gatherings on the first day of the week for the "breaking of bread," and the presence of such would-be leaders in those assemblies suggested the perils of hidden rocks to mariners.這些“愛情節”是基督教聚會的第一天,本週的“破麵包, ”和存在這種可能的領導人建議在這些組件的危險隱患石頭水手。 What care were required to avoid disastrous contact with them.還需要什麼服務,以避免災難性的與他們接觸。 "Feeding themselves without fear," should be, "Shepherds that without fear feed themselves." “餵養自己沒有恐懼, ”應該“ ,牧羊犬,沒有恐懼養活自己。 ” It is characteristic of the heretical teacher that he is thinking of himself rather than the flock.它的特點是邪教教師,他是思想,而不是自己的羊群。 Six terse descriptions of these teachers may be given as follows: Visionary, 8, 9; Ignorant, 10, 11; Deceptive, 12, 13; Ungodly, 14, 15; Selfish, 16-18; Schismatic, 19.六簡短說明這些教師可考慮如下:有遠見, 8 , 9 ;無知, 10 , 11 ;欺騙性, 12 , 13 ; Ungodly , 14 , 15 ;自私, 16日至18日;分裂, 19 。

5. 5 。 The description of the teachers is followed by a reference to the foreknowledge of them (14-16).說明的教師之後,參照預先人( 14-16 ) 。 There is a quotation from Enoch in verse 14, on which we say a word.有引用伊諾克在詩14 ,對我們說一句話。

There is an apocryphal book in which it is found, but it is thought to have been of a later date than Jude, and that its author probably quoted from our epistle.有一個未經證實的圖書中,可以發現,但它被認為是一個比裘德日後,其作者可能引用我們的書信。 How interesting to learn that Enoch, before the deluge, had his mind carried out in the Spirit to the Second Coming of Christ!如何有趣地獲悉,伊諾克,洪水面前,他心裡已經開展的精神第二次來的基督! And how perfectly his words agree with the later prophets, concerning that event!如何完全同意他的話後先知,關於這一事件! The True Church in Contrast.真教會的反差。

6. 6 。 The reference to the false teachers gives way to a description of the true church in sharp contrast with the false (17-25).提及教師提供虛假的方式描述了真正的教會了鮮明的對比與虛假( 17-25 ) 。 It begins with a caution (17-19).它一開始就謹慎( 17-19 ) 。 To which of the apostles is he here referring, do you think?哪一個是使徒,他在這裡提到,您覺得呢? How does he describe these ungodly persons who have found their way into the visible Church?他怎麼形容這些人誰ungodly發現進入有形教會? That word "sensual" is in the margin of the Revised Version, "natural" or "animal."這個詞“性感”是在邊緣的修訂稿, “自然”或“動物。 ”

It is a case of unregenerated Christians with whom the Church is still plentifully supplied.這是一個案件unregenerated基督徒與教會的人仍然是豐富供應。 The caution is followed by an exhortation (20, 21).其次是謹慎的告誡( 20 , 21 ) 。 "Build," "pray," "keep," "look," are the four corner posts defining the possessions of the Christian life. “建設” , “祈禱” , “保持” , “期待” ,是四個角柱確定財產的基督徒的生活。 What is peculiar about the exhortation to pray?什麼是特殊的告誡祈禱? In Romans 8 we have revealed that the Holy Spirit prays in us, but here we are to pray in Him.在羅馬書8我們已經表明,聖靈在我們的祈禱,但在這裡我們要祈求他。 Are these contradictory teachings?這些矛盾的教義? Is it not true that the Holy Spirit is our life, and also our spiritual atmosphere?這難道不是事實聖靈是我們的生命,也是我們的精神氛圍? In what are we to keep ourselves according to this exhortation?什麼是我們在保持自己根據這一告誡? Does this mean God's love to us or our love to Him?這是否意味著神愛我們或我們的愛他嗎? How better can we keep ourselves in His love to us, and the consciousness of our love to Him than by building ourselves up on our most holy faith, and praying in the Holy Spirit?如何更好地,我們才能保持自己在他的愛,我們和我們的意識中,以他的愛,而不是建立在我們自己的最神聖的信仰,並祈求聖靈的?

What do you suppose is meant by "looking for the mercy of our Lord Jesus Christ unto eternal life"?你假設是“尋找的擺佈我們的主耶穌基督給永恆的生命” ? In the light of the previous teaching about the appearing of His glory, may it not refer to that?鑑於以往的教學中出現的有關他的榮耀,也許它沒有提及呢? The exhortation is followed by instruction concerning soul-winning (22, 23).叮嚀其次是關於靈魂教學獲獎( 22日, 23日) 。 The Greek text, especially in verse 23, is obscure, but the teaching calls for compassion on our part, and an effort to save the sinner while hating the sin.希臘文字,尤其是在詩23 ,是模糊的,但教學要求同情我們的一部分,為了拯救罪人,而仇恨的罪惡。

7. 7 。 The benediction and ascription follow.的祝福和歸屬後續。 What two things is God able to do for believers in His Son?什麼是兩件事可以做上帝的信徒在他的兒子嗎? No wonder that we should ascribe unto Him through Jesus Christ "glory and majesty, dominion and power throughout all ages." Supplemental Jude is particularly a Scripture for these times, and has been called "a preface to Revelation," as it shows the drift of the apostasy which makes the awful judgment of the book to be necessary.難怪,我們應該賦予給他穿過耶穌基督“光榮與陛下和權力統治整個不分年齡人人共享的。 ”補充裘德是尤其是聖經的時代,被稱為“的前言啟示” ,因為它顯示出的漂移的叛教使可怕的判斷這本書是必要的。

RV Miller points out how it refers to all the more important articles of the Christian faith.風疹病毒米勒指出如何提到更加重要條款的基督教信仰。 (a), The Trinity, inasmuch as we have God the Father, (v. 1), Jesus Christ the Son, in several verses, and the Holy Spirit (v. 20); (b), the Deity of Christ, Who in half a dozen verses is called LORD; (c), the historicity of the Old Testament, whose miraculous events are used to illustrate the teaching and give point to the warnings as though they were actual occurrences (vv. 5-11); (d), the existence and power of a personal Satan against whom even the archangel himself dare not bring a railing accusation (v. 9); (e), the existence of angels and spirits (vv. 6, 7); (f), the certainty and fearfulness of future retribution (vv. 6, 7, 13;; (g), the Second Coming of Christ (vv. 14, 15). ( a )條,三一,因為我們父神, (五1 ) ,耶穌的兒子,在一些詩句,和聖靈(五20 ) ; ( b )項,神的基督救世主,他在半打詩句被稱為耶和華; ( c )項的歷史性舊約,他奇蹟般的事件來說明,並提供教學點的警告,好像他們是實際發生的( vv. 5月11日) ; ( d )項的存在和權力個人撒旦人甚至對自己的天使不敢把欄杆指控(五9 ) ; ( e )中存在的天使和烈酒( vv. 6日, 7日) ; (女)的確定性和對未來的恐懼報復( vv. 6 , 7 , 13 ; ; ( g )款,第二次來的基督( vv. 14日, 15日) 。

Questions 問題

1. 1 。 How is the author of this epistle distinguished from some others?如何撰寫本書信區別於其他一些? 2. 2 。 Name the seven main divisions of it.姓名的七個主要部門的。 3. 3 。 How is "Faith" (v. 3), to be understood?如何是“信仰” (五3 ) ,可以理解? 4. 4 。 What different ideas are suggested by the "mystery" in verse 9?什麼不同的想法,提出了“神秘”的詩句9 ? 5. 5 。 What was said in the lesson about verse 14?所說的課詩句14 ? 6. 6 。 Name the four corner posts of the Christian life?名稱四個角柱的基督徒的生活? 7. 7 。 What makes this epistle particularly applicable to, or useful in, these days?是什麼讓這特別適用於書信,或有益的,這些日子? 8. 8 。 What seven important articles of the Christian faith does it emphasize?什麼七個重要條款的基督教信仰沒有強調?

Epistle of St. Jude使徒聖裘德

Catholic Information 天主教新聞

The present subject will be treated under the following heads:本主題將被視為以下首長:

I. The Author and the Authenticity of the Epistle:一,作者和真實性的書信:

(1) Jude in the Books of the New Testament; ( 1 )裘德在圖書的新約全書;

(2) Tradition as to the Genuineness and the Canonicity of the Epistle; ( 2 )傳統的真實性和正規的書信;

(3) Difficulties Arising from the Text; ( 3 )引起的困難文字;

(4) The Relation of Jude to the Second Epistle of St. Peter; ( 4 )的關係裘德第二使徒聖彼得大教堂;

(5) Vocabulary and Style; ( 5 )詞彙和文體;

II.二。 Analysis of the Epistle;分析書信;

III.三。 Occasion and Object;場合和對象;

IV.四。 To Whom Addressed;人處理;

V. Date and Place of Composition.五,日期和地點組成。


(1) Jude in the Books of the New Testament ( 1 )裘德在圖書的新約全書

In the address of the Epistle the author styles himself "Jude, the servant of Jesus Christ and brother of James".在地址的書信的作者自稱“裘德,僕人,是耶穌基督的弟弟詹姆斯” 。 "Servant of Jesus Christ" means "apostolic minister or labourer". “耶穌基督的僕人”是指“使徒部長或勞動者” 。 "Brother of James" denotes him as the brother of James kat exochen who was well-known to the Hebrew Christians to whom the Epistle of St. “弟弟詹姆斯”是指他的弟弟詹姆斯吉exochen誰是眾所周知的希伯來基督徒的人使徒聖 Jude was written.裘德寫。 This James is to be identified with the Bishop of the Church of Jerusalem (Acts 15:13; 21:18), spoken of by St. Paul as "the brother of the Lord" (Gal. i, 19), who was the author of the Catholic Epistle of St. James.這詹姆斯是確定的主教的教會耶路撒冷(使徒15時13 ; 21:18 ) ,談到了聖保羅的“兄弟的上帝” ( Gal.一, 19 ) ,誰是作者天主教使徒聖雅各福群。 and is regarded amongst Catholic interpreters as the Apostle James the son of Alpheus (St. James the Less).並被認為是除天主教口譯使徒詹姆斯的兒子鼓(聖雅各福群以較低者為準) 。 This last identification, however, is not evident, nor, from a critical point of view, does it seem beyond all doubt.這最後確定,但並不明顯,也從一個重要的角度來看,它似乎毫無疑問。 Most Catholic commentators identify Jude with the "Judas Jacobi" ("Jude, the brother of James" in the DV) of Luke, vi, 16, and Acts, i, 13 -- also called Thaddeus (Matthew 10:3: Mark 3:18) -- referring the expression to the fact that his brother James was better known than himself in the primitive Church.大多數天主教評論家找出裘德與“猶大可比” ( “裘德的兄弟詹姆斯”中的DV )的路,六, 16歲,和行為,我, 13 -還呼籲撒迪厄斯(馬太10時03分:馬克3 : 18 ) -指的表達這樣一個事實,即他的弟弟詹姆斯的知名度要遠高於自己的原始教會。 This view is strongly confirmed by the title "the brother of James", by which Jude designates himself in the address of his Epistle.這種觀點強烈確認的標題是“詹姆斯的兄弟” ,其中裘德指定自己的地址,他的書信。 If this identification is proved, it is clear that Jude, the author of the Epistle, was reckoned among the Twelve Apostles.如果這個鑑定證明,很顯然,裘德,作者的書信,是不可忽視的十二門徒。 This opinion is most highly probable.這種意見是極有可能。 Beyond this we find no further information concerning Jude in the New Testament, except that the "brethren of the Lord", among whom Jude was included, were known to the Galatians and the Corinthians; also that several of them were married, and that they did not fully believe in Christ till after the Resurrection (1 Corinthians 9:5; Galatians 1:10; John 7:3-5; Acts 1:14).除了這一點,我們認為沒有進一步的信息裘德在新約,唯一例外的是“兄弟的上帝” ,其中包括裘德是,據了解,在加拉太和科林蒂安;也有幾個人已經結婚,而且他們沒有充分相信到基督復活之後(哥林多前書9時05分;加拉太1:10 ;約翰7:3-5 ;行為1時14分) 。 From a fact of Hegesippus told by Eusebius (Hist. eccl., III, xix, xx, xxii) we learn that Jude was "said to have been the brother of the Lord according to the flesh", and that two of his grandsons lived till the reign of Trajan (see, however, BRETHREN OF THE LORD).從事實Hegesippus告訴優西比烏( Hist. eccl 。 ,三,十九,二十,二十二) ,我們了解到,裘德是“說是兄弟的上帝根據肉” ,而他的兩個孫子住直到在位圖拉真(見然而,兄弟的上帝) 。

(2) Tradition as to the Genuineness and the Canonicity of the Epistle The Epistle of Jude is one of the so-called antilegomena; but, although its canonicity has been questioned in several Churches, its genuineness has never been denied. ( 2 )傳統的真實性和正規的書信的使徒裘德是一個所謂的antilegomena ;但是,儘管它的正規受到質疑的若干教會,其真實性從未遭到拒絕。 The brevity of the Epistle, the coincidences between it and II Peter, and the supposed quotation from apocryphal books, created a prejudice against it which was gradually overcome.簡短的書信,這之間的巧合和二彼得,並假定引用未經證實的書籍,建立了一個偏見它是逐漸克服。 The history of its acceptance by the Church is briefly as follows:歷史上接受教會簡要如下:

Some coincidences or analogies exist between Jude and the writings of the Apostolic Fathers -- between Barnabas, ii, 10, and Jude, 3, 4; Clemens Romanus, Ep.有些巧合或類比之間存在裘德和著作使徒父親-之間巴拿巴,二, 10 ,和裘德, 3 , 4 ;克萊門斯羅馬努斯,內啡肽。 xx, 12; lxv, 2, and Jude, 25; Ep.二十, 12歲; lxv , 2 ,和裘德, 25 ;內啡肽。 ad Polyc., iii 2; iv, 2, and Jude, 3.廣告Polyc 。 ,三2 ;四, 2 ,和裘德, 3 。 20, Mart. 20日,沃爾瑪。 Polyc., xx, and Jude, 24 sq. It is possible, though not certain, that the passages here noted were suggested by the text of Jude. Polyc 。 ,第二十條和裘德, 24平方米這是可能的,但不能肯定,該通道在這裡指出,建議的全文裘德。 The similarity between "Didache" ii, 7 and Jude, 22 sq., does not seem to be accidental, whilst in Athenagoras (about AD, 177), "Leg.", xxiv, and in Theophilus of Antioch (d. about 183), "Ad Autol."之間的相似性“十二使徒遺訓”二,第7和裘德, 22平方米,似乎並不意外,而在那哥拉(約公元177 ) , “腿。 ”二十四,在奧菲勒斯的安提阿(約183 4 ) , “廣告Autol 。 ” II, xv, there is a clear reference to Jude, 6 and 13 respectively.二,十五,有一個明確提到裘德日, 6日和13日分別。

The earliest positive reference to the Epistle occurs in the Muratorian Fragment, "Epistola sane Judæ et superscriptæ Joannis duae in catholica [scil. Ecclesia] habentur."最早的正面提及使徒發生在穆拉多利片段, “書信集理智Judæ等superscriptæ Joannis duae在catholica [ scil 。教會] habentur 。 ” The Epistle was thus recognized as canonical and Apostolic (for it is Jude the Apostle who is here meant) in the Roman Church about 170.在書信,因此確認為規範和使徒(因為它是裘德使徒誰在這裡意味著)在羅馬教會約170 。 At the end of the second century it was also accepted as canonical and Apostolic by the Church of Alexandria (Clement of Alexandria, "Pæd.", III, viii, followed by Origen), and by the African Church of Carthage (Tertullian).結束時的第二個世紀也有人接受為規範和使徒教會亞歷山大(克萊門特的亞歷山德里亞, “ Pæd 。 ” ,三,八,其次是俄利根) ,和非洲教會迦太基(良) 。 At the beginning of the third century the Epistle was universally accepted except in the primitive East Syrian Church, where none of the Catholic Epistles were recognized, nor the Apocalypse.開始的時候,第三個世紀的書信被普遍接受,除非在原始東敘利亞教會,在那裡沒有一個天主教書信被承認,也沒有啟示。

This remarkably wide acceptance, representing as it does the voice of ancient tradition, testifies to the canonicity and the genuineness of Jude.這顯著廣泛的接受,因為它代表的聲音,古老的傳統,證明了正規和真實性裘德。 During the third and fourth centuries doubt and suspicion, based on internal evidence (especially on the supposed quotation from the Book of Henoch and the "Assumption of Moses"), arose in several Churches.在第三和第四世紀疑問和猜疑的基礎上,內部證據(特別是在假定的報價從書中的過敏和“升天摩西” ) ,出現在一些基督教協進會。 However the prejudice created against the deuterocanonical Jude was soon overcome, so that the Epistle was universally accepted in the Western Church at the very beginning of the fifth century (see CANON OF THE NEW TESTAMENT).但是對造成的損害的deuterocanonical裘德很快被克服,因此,書信被普遍接受的西方教會在一開始就第五世紀(見佳能新約) 。

In the Eastern Church Eusebius of Cæsarea (260-340) placed Jude among the antilegomena or the "disputed books, which are nevertheless known and accepted by the greater number" (Hist. Eccl., II xxiii; III, xxv); he incorporated all the Catholic Epistles in the fifty copies of the Bible which at the command of Constantine, he wrote for the Church of Constantinople.在東方教會的優西比烏的凱撒利亞( 260-340 )放在裘德之間的antilegomena或“有爭議的書籍,不過這是已知的和接受的更多” ( Hist. Eccl 。 ,二二十三;三, XXV )號決議;他納入所有天主教書信中的50份聖經其中的指揮康斯坦丁,他寫的教會君士坦丁堡。 St. Athanasius (d. 387) and St. Epiphanius (d. 403) placed Jude among the canonical and Apostolic writings.聖亞他那修( 4 387 )和聖埃皮法尼烏斯( 4 403 )放在裘德之間的規範和使徒著作。 Junilius and Paul of Nisibis in Constantinople (513) held it as mediæ auctoritatis. Junilius和保羅的尼西比斯君士坦丁堡( 513 )舉行了它作為mediæ auctoritatis 。 However, in the sixth century the Greek Church everywhere considered Jude as canonical.然而,在公元6世紀的希臘教會都認為裘德作為典型。

The recognition of Jude in the Syriac Church is not clear.承認裘德在敘利亞教會目前尚不清楚。 In Western Syria we find no trace of Jude in the fifth century.在西方,我們沒有發現敘利亞的痕跡猶在第五世紀。 In Eastern Syria the Epistle is wanting in the oldest Syriac version, the Peshito, but it is accepted in the Philoxenian (508) and Heracleon (616) versions.在東歐的書信敘利亞是想在古老的敘利亞文版本, Peshito ,但它是公認的在Philoxenian ( 508 )和Heracleon ( 616 )版本。 Except among the Syriac Nestorians, there is no trace of any ecclesiastical contradiction from the beginning of the sixth century till the Council of Trent, which defined the canonicity of both the proto- and deutero-canonical books of the New Testament.除敘利亞Nestorians之間,沒有任何痕跡教會的矛盾從一開始的六世紀到安理會的遄達,確定了正規兩個原和deutero ,典型的書籍,新約全書。

(3) Difficulties Arising from the Text ( 3 )引起的困難文字

The wording of verse 17 -- which some critics have taken as an evidence that the Epistle was written in the second century -- does not imply that the recipients of the Epistle had, in a period that was past, received oral instructions from all the Apostles, nor does it imply that Jude himself was not an Apostle.詩的措辭17 -其中一些批評者已採取作為的證據表明,書信寫在第二個世紀-並不意味著收件人的書信了,在一個時期,是過去,收到的口頭指示,所有的使徒,也不意味著裘德本人不是使徒。 The text ton apostolon implies only that several of the Apostles had predicted to the readers that such "mockers" as are described by the writer would assail the Faith; it is not separation in time, but distance of place, that leads Jude to refer to the scattered Apostles as a body.文字噸apostolon意味著只有幾個使徒曾預測的讀者,這種“ mockers ”所描述的作家將抨擊信仰,而不是分離的時間,但距離的地方,導致裘德提及分散使徒作為一個機構。 Nor does he exclude himself from this body, he only declares that he was not one of those prophesying Apostles.他也沒有排除他從這個機構,他只宣布說,他不是那些預言使徒。 The author of II Peter, who often ranks himself among the Apostles, uses a similar expression ton apostolon humon (3:2), and certainly does not mean to imply that he himself was not an Apostle.作者二彼得,誰往往自己隊伍的使徒,使用了類似的表達噸apostolon humon ( 3:2 ) ,當然並不意味著暗示,他本人並不是一個使徒。

Many Protestant scholars have maintained that the false teachers denounced in Jude are Gnostics of the second century.許多新教學者堅持認為,虛假教師譴責裘德是Gnostics的第二個世紀。 But, as Bigg rightly says: "It is not really a tenable view" (op. cit. infra).但是,正如Bigg正確地說: “這是不是一個真正的站不住腳的意見” (同前。紅外線) 。 St. Jude does not give any details about the errors denounced in this short letter any more than does St. Peter, and there is no ground for identifying the false teachers with any of the Gnostic sects known to us.聖裘德不提供任何細節錯誤譴責在這麼短的信沒有任何超過聖彼得大教堂,也沒有理由確定虛假教師與任何已知的諾斯底教派我們。 There is nothing in the references made to false doctrines that obliges us to look beyond the Apostolic times.沒有什麼在提到虛假理論,要求我們必須超越使徒次。

The use made of apocryphal writings, even if proved, is not an argument against the Apostolicity of the Epistle; at most it could only invalidate its canonicity and inspiration.使用了未經證實的著作,即使證明了,不是一個論點對Apostolicity的書信;最多只能無效正規和靈感。 Verse 9, which contains the reference concerning the body of Moses, was supposed by Didymus ("Enarr. in Epist. Judæ" in PG, XXXIX, 1811 sqq.), Clement of Alexandria (Adumbr. in Ep. Judæ), and Origen (De Princ., III, ii, 1), to have been taken from the "Assumption of Moses", which is unquestionably anterior to the Epistle of Jude.詩9 ,其中載有提及有關機構的摩西,理應由Didymus ( “ Enarr 。在Epist 。 Judæ ”的指引,第39屆, 1811年sqq 。 ) ,克萊門特的亞歷山德里亞( Adumbr.在內啡肽。 Judæ )和奧利(者原理。 ,三,二, 1 ) ,已經從“升天摩西” ,這無疑是前向使徒裘德。 Jude may possibly have learned the story of the contest from Jewish tradition.裘德可能學到的故事競賽由猶太傳統。 But, at any rate, it is evident that Jude does not quote the "Assumption" as a written authority, and still less as a canonical book.但是,無論如何,顯而易見的是,裘德沒有回复的“假設”作為書面授權,更作為一個典型的書。

As regards the prophecy of vv.至於預言的VV 。 14 sq., many Catholic scholars admit it to be a loose and abbreviated citation from the apocryphal Book of Henoch, i, 1, 9, which existed a century before St. Jude wrote. 14平方米,許多天主教學者承認它是一個鬆散的和略引文從未經書過敏,我, 1日, 9日,這存在一個世紀之前,聖裘德寫道。 But here again St. Jude does not quote Henoch as a canonical book.但是,在這裡再次聖裘德沒有回复過敏作為典型的書。 There is nothing strange, as Plumptre remarks (op. cit. infra, 88), in Jude making use of books not included in the Hebrew Canon of the Old Testament, "as furnishing illustrations that gave point and force to his counsels. The false teachers, against whom he wrote, were characterized largely by their fondness for Jewish fables, and the allusive references to books with which they were familiar, were therefore of the nature of an argumentum ad hominem. He fought them, as it were, with their own weapons."沒有什麼奇怪的,因為Plumptre備註(同前。紅外線, 88 ) ,在裘德利用書籍不包括在希伯來佳能舊約“ ,作為家具的插圖,使點,並迫使他的律師。假教師,針對他寫道,其特點主要是自己喜歡猶太寓言和allusive參考書籍與他們熟悉,因此性質的一個論據人身攻擊。他打他們,因為它是,他們的自己的武器。 “ He merely intends to remind his readers of what they know.他只是打算提醒他的讀者他們所知道。 He does not affirm or teach the literary origin of the apocryphal book, such is not his intention.他不肯定或教文學起源未經書籍,如不是他的意圖。 He simply makes use of the general knowledge it conveys, just as the mention of the dispute between Michael and the Devil is but an allusion to what is assumed as being known to the readers.他只是利用一般知識傳達,就像提到邁克爾之間的爭端和魔鬼,但暗指什麼是假定被稱為給讀者。 By no means, therefore, does either of the passages offer any difficulty against the canonicity of the Epistle, or against the Catholic doctrine of inspiration.決不因此,沒有任何一個段落提供任何困難對正規的書信,或對天主教教義的啟發。

(4) The Relation of Jude to the Second Epistle of St. Peter ( 4 )的關係裘德第二使徒聖彼得

The resemblance as to thought and language between Jude and II Peter, ii, is quite sufficient to make it certain that one of the two writers borrowed from the other: the hypothesis that both writers borrowed from a common document must be put aside, as having no support whatsoever.的相似性,以思想和語言之間的裘德和二彼得,二是相當充足,使其確信,其中兩位作家借用其他:假設這兩個作家借用一個共同文件必須拋棄,具有不支持的。 The question remains: Which of the two Epistles was the earlier?問題仍然是:哪兩個書信是較早? The priority of II Peter, as well as the priority of Jude, has found strong advocates, and much has been written about this intricate question.優先權的第二彼得,以及優先權的裘德,發現大力倡導,並取得了很大的書面對這一複雜的問題。 The following arguments, however, lead to the conclusion that the Epistle of Jude was the earlier of the two:下面的論點,但是,導致得出的結論是,使徒裘德是較早的兩個:

It is not uncommon for St. Peter to throw a light on the more obscure passages of the Epistle of Jude, or to interpret the more difficult passages.這並非罕見聖彼得扔光通道更加模糊的使徒裘德,或解釋更加困難通道。 At one time he puts them in a shorter form or uses more general terms; at another, while adducing in general the same arguments, he adds a new one or omits one or another used in Jude.在同一時間,他使他們在較短的形式或使用更多的一般條款;在另一個,而舉證一般同樣的論點,他增加了一個新的一個或遺漏一個或另一個用於裘德。 This shows that St. Peter had probably read the Epistle of St. Jude.這表明,聖彼得,大概讀使徒聖裘德。 Compare especially II Peter, ii, 12, with Jude, 10. This may also be confirmed not only by II Peter, i, 17, compared with Jude, 13 -- where St. Peter doubles Jude's comparison and puts more strength into it, whilst Jude has more similitudes -- but also by comparing the style of both, for, whereas the style of Jude is always the same, that of St. Peter differs somewhat from his usual way of writing, and the reasons for this change seem to be the matter he writes about and the influence of the Epistle of St. Jude.比較特別是二彼得,二, 12日,與裘德, 10 。這也可能是確認不僅二彼得,我, 17歲,與裘德, 13 -在聖彼得雙打裘德的比較,並提出了更多的兵力,然後將其而裘德有更多similitudes -而且還通過比較兩者的風格,為的,而風格的裘德始終是相同的,即聖彼得不盡相同,他通常的方式撰寫,以及這種變化的原因似乎被這件事,他寫的和影響力的使徒聖裘德。

Finally, is more probable that St. Peter has embodied in his work the text of Jude's Epistle than that Jude should have included in his writing only a part of St. Peter's Epistle.最後,更可能是聖彼得已經體現在他工作的案文裘德的書信比裘德應當包括在他的書面只有一部分聖彼得使徒。 If Jude wrote later than Peter and found the same state of things, why did he omit the remaining questions, eg the doubts about the parousiæ?如果裘德寫道:不遲於彼得,發現在同一國家的事情,他為什麼不剩餘的問題,如懷疑parousiæ ? Or why should he, in order to combat the same heretics, give only a summary of St. Peter's Epistle, omitting entirely the strongest arguments?或為什麼要他,為了打擊同異教徒,僅總結聖彼得使徒,漏報的論點完全最強?

(5) Vocabulary and Style ( 5 )詞彙和文體

The vocabulary of Jude proves that the author was a Jew, saturated with the Old Testament, using Hebraisms, yet acquainted with the koine dialektos -- the "common dialect".的詞彙裘德證明,作者是一個猶太人,飽和舊約,使用Hebraisms ,但熟悉koine dialektos - “共同語言” 。 Thirteen words found in Jude do not occur elsewhere in the New Testament. 13個字中發現裘德不出現其他方面的新約。 Some words of the new Christian dialect appear in Jude as well as in the Pauline Epistles, but literary affinity or direct quotation cannot be proved.一些話,新的基督教方言出現在裘德以及波利娜書信,但文學的親和力或直接報價不能證明。 The style, although sometimes poetical, always evinces the severe and authoritative tone of a man of Apostolic rank, held in high honour.風格,雖然有時詩意,總是表現出嚴重的和有權威的口吻一位使徒的排名,在高的榮譽。


(a) Exordium (一)緒論

Address and good wishes (vv. 1-2), occasion and purpose of the Epistle (3-4).地址和良好的祝愿( vv. 1-2 ) ,場合和宗旨的書信( 3-4 ) 。

(b) First Part ( b )第一部分

He inveighs against the pseudo-teachers; describes their life and errors (5-16). They will be severely punished, as is evident from the severe punishment of the unbelieving Israelites in the desert (5), of the wicked angels (6), and of the inhabitants of Sodom (7).他inveighs對偽教師;介紹了他們的生命和錯誤( 5月16日) 。他們將受到嚴厲懲罰,就證明了這一點的嚴厲懲罰的不信的以色列人在沙漠中( 5 ) ,對邪惡的天使( 6 )和居民的所多瑪( 7 ) 。 He mentions their wicked teaching and life (8), and opposes the modesty of Michael the Archangel (9) to their pride (10).他提到了其邪惡的教學和生活( 8 ) ,反對謙虛邁克爾天使( 9 ) ,以他們的驕傲( 10 ) 。 He foretells for the heretics the punishment of Cain, Balaam, and the sons of Core, for they have imitated their errors (11-3).他預言的異端懲罰該隱,巴蘭,和兒子的核心,因為他們模仿他們的錯誤( 11月3日) 。 Enoch has already prophesied the judgment of God upon them (14-6).伊諾克已經預言的判斷上帝賦予他們( 14-6 ) 。

(c) Second Part (三)第二部分

He exhorts the faithful (17-23).他規勸忠實( 17-23 ) 。 They must remember the teaching of the Apostles, by whom they had been warned of the coming of such heretics (17-19). They must maintain the Faith, keep themselves in the love of God, and wait for life everlasting (20-21).他們必須記住教學中的使徒,是誰,他們已警告說,今後這類異端( 17-19 ) 。他們必須保持信念,保持自己在上帝的愛,等待生命永恆( 20-21 ) 。 What their behaviour should he towards Christians that have in any way fallen away (22-23)他們的行為應該是什麼,他對基督徒有以任何方式消失( 22-23 )

(d) Epilogue (四)尾聲

A most beautiful doxology (24-25).一個最美麗的doxology ( 24-25 ) 。



The Epistle was occasioned by the spread of the dogmatico-moral errors amongst the Hebrew Christians; pseudo-doctors "are secretly entered in", who abuse Christian liberty to give themselves over to intemperance; moreover "denying the only sovereign Ruler, and our Lord Jesus Christ" (4).是的書信所引起的傳播dogmatico道德的錯誤之間的希伯來基督徒;偽醫生“是秘密進入” ,誰虐待基督教自由給自己交給過度;此外“否認只有主權統治者,我們的主耶穌基督“ ( 4 ) 。


Jude's intention was to caution his readers, the Hebrew Christians, against such depraved teaching, and to exhort them to keep faithfully the teaching of the Apostles.裘德的意圖是告誡他的讀者,希伯來基督徒,對這種邪惡的教學,並告誡他們保持忠實的教學使徒。


The dedicatory address runs as follows: tois en Theo patri hegapemenois kai Iesou Christo teteremenois kletois (to them that are beloved in God the Father, and preserved in Jesus Christ, and called).運行的dedicatory地址如下: tois途中西奧帕特里hegapemenois啟Iesou克里斯托teteremenois kletois (對他們的敬愛的聖父,並保存在耶穌基督,並呼籲) 。 Which are the kletoi, or "called", becomes manifest from the context.這是kletoi ,或“要求” ,成為明顯的背景。 They are not all the Christians of the whole Christian world, but those of a particular Church (vv. 3, 4, 17, 22).他們是不是所有的基督徒整個基督教世界,但這些特定教堂( vv. 3日, 4日, 17日, 22日) 。 Several commentators think that St. Jude's Epistle was addressed to the same churches of Asia Minor to which St. Peter's Epistle was written.一些評論家認為,聖裘德的書信是給同一教會小亞細亞的聖彼得使徒寫。 This opinion, according to these commentators, is to be held because in both Epistles the same errors are condemned, and also because Jude (v. 17) appears to have known II Peter, and shows that the prophecy of the Prince of the Apostles has been verified.這種意見,根據這些評論,是因為將要舉行兩個書信同樣的錯誤受到譴責,而且還因為裘德(五17 )似乎已經知道二彼得,並表明,預言王子使徒已得到確認。 But we have already proved that the second argument is of no value (see above I, 4); as for the first, there are two objections:但是,我們已經證明了第二個參數是沒有價值的(見上面一, 4 ) ;為第一,有兩種意見:

the errors condemned in the Epistle of St. Jude and in II Peter may have spread in countries outside Asia Minor; we find in Jude several reasons for believing that the Epistle was addressed, not to the Gentile Christians of Asia Minor, but to the Hebrew Christians of Palestine or of a neighbouring country.錯誤譴責在使徒聖裘德和二彼得可能有分佈在亞洲以外的國家未成年人;我們發現在裘德幾個原因相信書信處理,而不是詹蒂萊基督徒小亞細亞,但希伯萊基督徒巴勒斯坦或一個鄰國。



It is difficult to state the exact time at which St. Jude wrote his Epistle.這是很難的確切時間,聖裘德寫下書信。 But the doctrines against which he inveighs, and the looseness of morals or the so-called antinomismus, seem to indicate the end of the Apostolic age.但是,理論對他inveighs和鬆動的道德或所謂antinomismus ,似乎表明年底使徒時代。 Jude seems on the other hand to have written before AD 70; otherwise in vv.裘德似乎另一方面寫之前公元70 ;其他的VV 。 5-7 he would have spoken of the destruction of Jerusalem. 5月7日,他將談到摧毀耶路撒冷。 In those verses St. Jude mentions the different punishments of prevaricators, and therefore in this exhortation to Hebrew Christians he could not have passed over in silence so dire a calamity.在這些經文聖裘德提到了不同的處罰prevaricators ,因此在這告誡希伯來基督徒,他無法通過保持沉默如此可怕的災難。 Moreover we have shown that the Epistle of St. Jude was written before II Peter, which latter was probably written AD 64 (65).此外,我們已經表明,使徒聖裘德寫彼得前二,其中後者可能是書面公元64 ( 65 ) 。 Therefore St. Jude must have written shortly before 64 (65).因此,聖裘德必須有書面前不久64 ( 65 ) 。

Place of Composition廣場的組成

Here we can only guess, but we prefer the opinion that the Epistle was written in Palestine, and probably in Jerusalem.在這裡,我們只能猜測,但我們傾向於認為,書信寫在巴勒斯坦,並可能在耶路撒冷。

Publication information Written by A. Camerlynck.出版信息書面由A. Camerlynck 。 Transcribed by Ernie Stefanik. The Catholic Encyclopedia, Volume VIII.轉錄的厄尼Stefanik 。天主教百科全書,體積八。 Published 1910.發布時間1910年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, October 1, 1910. Nihil Obstat , 1910年10月1號。 Remy Lafort, STD, Censor. Imprimatur.雷米Lafort ,性病,檢查員。認可。 +John Cardinal Farley, Archbishop of New York +約翰法利紅衣主教,大主教紐約

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