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Jude||猶大書
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Jude
The book of Jude is a rather unique one in that it cites from the Assumption of Moses (ca. AD 20) and the book of Enoch (1st century BC), both belonging to the corpus of Jewish Pseudepigraphy, but the book itself was accepted into the Canon quite early by the Christian Church. A good part of the book appears in part or whole in 2 Peter (Jude 3-19; 2 Pet. 2:1-3:10).
The author is the earthly half-brother of our Lord Jesus (Matt. 13:55), and he writes passionately against the false teachers with a sense of great urgency, and the recipients are likely the churches of Asia Minor, those to whom 2 Peter was also directed before AD 70.
Jude 1: 1-7
Jude vv. 1-2–Greetings
- As the earthly brother of Christ who once did not believe in Him (John 7:5), and now how does he address himself in relationship with Jesus?
- What, in your opinion, has contributed to such a change?
- What is the significance of mentioning himself being a brother of James?
- How does Jude address the recipients of his letter, especially given the increasing persecution by the state?
- Given their circumstances, how meaningful are Jude's greetings of mercy, peace and love?
- Given your circumstances, how meaningful are such greetings?
The Purpose of Writing—vv. 3-4
- Jude says that his original intent was to write about the salvation "we share", but he never really wrote about it in this letter, except in the way of a "doxology" (vv.24-25)
- Without reading the doxology, if you were Jude and would write about the salvation you share with all the saints (for the purpose of praising God), what might you write about?
- Instead, he is compelled to urge his readers to contend for the faith that was once for all entrusted to the saints:
- In what way(s) have we been "entrusted" with the faith of our salvation in Christ?
- What does it mean to "contend for the faith"?
- Now he explains both the reason and the urgency of his exhortation to contend
- What does it mean that ungodly "have secretly slipped in" the church?
- We know that we have been saved by grace through faith (Eph. 2:8)
- How then can such faith through grace be perverted into a "license for immorality"?
- How would such a perversion amount to denying "Jesus Christ our only Sovereign and Lord"?
- It seems that the easy way to "contend" against such a perversion is to insist on salvation by work? If so, are we not also denying "Jesus Christ our only Sovereign and Lord"?
Condemnation Written Long Time Ago—vv. 5-7
In v.4, Jude has already alluded to the fact that this is really not something new, and now he quotes from examples in the Old Testament:
- The people of old during their exodus in the wilderness (v.5)
- What was their sin according to v.5?
- What judgment did they face? (Num. 14:29, 33)
- The fallen angel (v.6)
- What was their sin? (see 2 Pet. 2:4)
- What judgment had they suffered?
- Sodom and Gomorrah (v.7)
- Where were their sins according to Jude?
- What judgment had they faced? (Gen. 19:23ff)
- In this particular case, what does their judgment exemplify?
- What is the main message to you today, and how may you apply to your life?
猶大書
猶大書在聖經的正典書卷中是很獨特的。書中引用了偽經（Pseudepigraphy）的兩本書—摩西升天(The Assumption of Moses—主後20年) 和以諾書(The Book of Enoch—主前1世紀) 。但猶大書卻一早已被教會接納為正典。這短短的書信大部份的內容（第3-9節）出現在彼得後書2:1–3:10。
猶大是主耶穌在世時同母異父的弟弟（太13:55）。他在信中極力的責備假師傅；收信人相信是與彼得後書的對象相同，就是主後60-70年代，小亞細亞地區的眾教會。
猶大書 1:1-7
問候： 1: 1-2
- 作為主耶穌在世肉身的兄弟、一直是不信祂的（約7:5）、現在卻怎樣稱自己呢？
- 你認為是什麼導致這麼大的改變？
- 亦稱自己是雅各的兄弟、有什麼重要性？（可 6:3, 拉 1:19)）
- 鑒於那世代日漸加劇的逼迫、猶大怎樣稱讀這書信的信徒？
- 鑒於當日的光景、他的問題有多大的意義？
- 對你又如何？
寫信的原因： 1: 3-4
- 猶大道出寫信原文是與他們談論「同得的救恩」、但信中除末了的頌讚之言（1: 24-25）、其實沒有談及救恩的內容：
- 如果你想到所得的救恩、要發出頌讚之言、你會怎樣寫出來？
- 反而，他立刻勸信徒「要為從前一次交付聖徒的真道竭力地爭辯」？
- 我們是怎樣被交付聖徒的真道？
- 為這真道竭力地爭辯又是什麼意思？
- 現在、他就解釋也的勸導的原因和緊急性：
- 為什麼他說不虔誠的是「偷著進」入教會的？
- 我們都知道我們是靠恩得救的（弗2:8）
- 何以能把這恩「變作放縱情慾的機會」？
- 這與「不認主耶穌基督為獨一的主宰」在何關係？
- 從某個角度來看、把救恩單與行為掛鉤、豈不是除掉這危機最後的交談嗎？但這樣做、是否同是「不認主耶穌基督為獨一的主宰」的行為嗎？
前車可鑑—1: 5-7
猶大在第四節已指出這並非新事、自古已有。現在他就舉例以說明之：
- 出埃及的百姓為例（1:5）
- 猶大說他們犯了什麼的罪？
- 他們因而得到什麼審判？（參民14: 29, 33）
- 犯罪的天使（1:6）
- 他們犯了什麼的罪？（參彼後2:4）
- 他們因而得到什麼審判？
- 所多瑪、蛾摩拉（1:7）
- 猶大說他們犯了什麼的罪？
- 他們因而得到什麼審判？（創19:23ff）
- 他們成為我們今日什麼的鑑戒
- 今天對你主要的信息是什麼？你會怎樣應用在你生命中？
Meditative Reflection||靈修默想
Time to Stand Strong竭力為真道爭辯
"I felt compelled to write and urge you to contend for the faith that was once for all entrusted to God's holy people." (Jude 3)
"The insightful words of Eugene Peterson in his introduction to the book of Jude (The Message, page 604) deserve our undivided attention: 'Our spiritual communities are as susceptible to disease as our physical bodies. But it is easier to detect whatever is wrong in our stomachs and lungs than in our worship and witness. When our physical bodies are sick or damaged, the pain calls our attention to it, and we do something quick. But a dangerous, even deadly, virus in our spiritual communities can go undetected for a long time.'
"Drawing on that word picture, just as we need accurate and honest physicians to diagnose our physical condition when we're sick, we need diagnosticians to examine us spiritually. Jude's letter is precisely that—an accurate and forthright diagnosis we dare not ignore.
"In light of that, the time has come for you and for me to look deep within and ask ourselves some penetrating questions. As we evaluate our willingness to stand with Jude in contending for the faith, I wonder if his words cut into our hearts. I wonder if, in the process of these last number of years (or maybe even months), there has begun to be an erosion in your faith, maybe a slow, almost imperceptible hardening of your heart, a weakening of your commitment, a loosening of your lifestyle. How's the quantity and quality of your time with God in prayer and fellowship and in the Word? How teachable is your spirit, how contrite is your heart? How are you doing in showing mercy and caring for the hurting? Is your thought pattern a wholesome one? Do you still cultivate a heart for God? I say those things to myself, as well. As we honestly appraise our lives, may the words of Jude burn within us with a renewed intensity: 'I …urge you to contend for the faith' (verse 3). Are we doing that?" (The Living Insight Study Bible, 1388)
「論我們同得救恩的時候，就不得不寫信勸你們，要為從前一次交付聖徒的真道竭力地爭辯。」(猶 3)
「Eugene Peterson對猶大書的引言是很有深度，是值得我們留意的。他說：『我們屬靈的群體，像我們肉體一樣，同是會感染病菌的。不過，腸胃、胸肺的疾病卻比敬拜和見證的疾病容易察覺得到。當我們身體生病或受到傷害時，痛楚自然得到我們的注意，我們會立刻去處理。但我們屬靈群體的病毒，雖然是危險，甚至是致命的，卻可以長期不被察覺。』
是的，一如身體生病時，我們需要醫生準確和誠實的診斷，同樣我們需要屬靈醫生的診斷。猶大書正是這位醫生，給我們準確和誠實的診斷；是我們不能不理會的。
因此，是時候我與你看清楚自己的內心，深深的自問了。當我們省察自己是否願意與猶大一起為真道爭辯，我不曉得他的話有否剖析我們的內心、我們信仰的生命在這幾年或幾個月是否已開始退後？我們的心是否慢慢甚至不其然的在硬化？我們的委身是否在減退？我們的生活是否已漸漸放縱了？我們與神相交、禱告的時間的質與量又如何？你的靈是否受教？你的心有多痛悔？你對那些受傷害者有表達憐憫與關懷嗎？你的思想清潔嗎？你仍培養愛慕神的心嗎？我也在問自己。當我們誠實的察看自己的生命，願猶大書的話如火挑旺我們：'我……勸你們要為……真道竭力爭辯' （第3節）。我們是否如此？」
(譯自 The Living Insight Study Bible, 1388)
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Jude 1: 8-13
Wickedness of the ungodly—vv. 8-10
Now, Jude compares the present ungodly with those written long ago:
- Jude calls these ungodly, "dreamers", meaning they do not base their understanding on the word of God, but rather they let their imagination run wild, resulting in
- On the one hand, the polluting of their own bodies: since he is talking about those who profess to be part of the church, what kind of sin is he condemning and how serious is it? (I Cor. 6:18-20)
- And on the other hand, such is an act of despising authority (or Lordship) and railing or slandering at celestial beings (or glories)—the former seems to refer to God Himself (Lordship is necessarily referring to God), and the latter seems to refer to angelic beings, those who are servants of God (Heb. 1:14).
Have you come across people in the world- Who live a life of promiscuity without apology or shame
- Despising God, and especially Jesus Christ openly, and
- Discounting the existence of heaven and hell?
- Why does Jude call them "dreamers"?
Jude is quoting from the apocryphal book, the Assumption of Moses the fragments of which deal with the funeral of Moses: (1) Michael is commissioned to bury Moses, (2) Satan opposes his burial on two grounds: (a) he claims to be the lord of matter (hence the body should be handed over to him). To this claim Michael rejoins, "The Lord rebuke thee, for it was God's spirit which created the world and all mankind,". (b) He brings the charge of murder against Moses (the answer to which is wanting).
Source: The Expositor's Greek Testament. Vol. 5, 263.
While some doubt the canonicity of this Epistle because of this quotation from an apocryphal book, but most church fathers do not take issue with it as it does serve to illustrate a valid truth used by Jude fittingly against these ungodly, in that
- They slander anything they do not understand:
- How does Peter address things that might be hard to understand in the Scriptures? (See II Pet. 3: 15-16)
- Instead, they simply rely on their natural instinct:
- Why does Jude call their natural instinct, ""animal instinct""?
- How does such instinct destroy them?
Analogies of Their Wickedness—vv. 11-13
- Biblical precedents (v.11)
- What exactly is the way of Cain? (Gen. 4: 6-8; 1 Jn. 3:12)
- What is the error of Balaam? (Num. 22-23; see comment in Deut. 23:4)
- What is the rebellion of Korah and why he and his people have to meet with such a horrible judgment, that of being swallowed by the earth? (Num. 16: 1-3, 31-35)
- Analogies of their wickedness (vv. 12-13). What kind of wickedness does each of the analogies seek to highlight?
- Blemishes at love feasts—love feasts refer to the regular eating for fellowship in the early churches, as part of their observance of the Lord's Supper (see I Cor. 11:20)—how fitting is this analogy?
- Shepherds who feed only themselves? (Zech. 11:15-16)
- Analogy from the air: Clouds without rain? (Prov. 25:14)
- Analogy from the earth: Trees without fruit? (Mat. 21:19)
- Analogy from the sea: Waves foaming shame? (Job 24:18)
- Analogy from the heaven: Wandering stars? (Note: stars are meant to give light and run in their ordained orbits)
- Why does Jude choose to go into such an elaboration in pointing out the wickedness and follies of these ungodly men?
- What is the main message to you today and how may you apply it to your life?
猶大書 1: 8-13
不敬虔人的罪惡—1: 8-10
猶大把現今教會中不虔誠的與古時犯罪的相比：
- 猶大稱他們為「作夢的」、意指他們所講論的不是基於神的話語、乃單他們的想像力：
- 「一方面」污穢身體—這些既已進入教會、猶大在此所指摘的什麼的罪、有多嚴重（參林前6: 18-20）？
- 「另一方面」這是輕慢主治的(Lordship—該指神)，毀謗在尊位的（指天上榮耀—該指如希伯來書1:14所指、天上服役的天使）
- 你有否遇見過一些人
- 過著放縱情慾、毫不為恥的人？
- 公開的輕慢神、特別是主耶穌的名？
- 鄙視天堂、地獄的觀念？
- 但何以猶大稱他們為 「作夢的」？
- 你有否遇見過一些人
猶大在此引用偽經《摩西升天》中有關摩西屍體的片刻：（1）據稱米迦勒被吩咐去安葬摩西，（2）撒但則以兩個理由抗議摩西的安葬（a）自稱是物質界的主（故該由他處理屍首）。但米迦勒反駁說：「讓耶和華責備你、祂是世界和人類的創造主」。（b）撒但亦控告摩西犯了謀殺（這當然是謊言）。〔參The Expositors' Greek Testament Vol. 5, 263〕
有信徒因這裡引用偽經而懷疑猶大是否屬正典。不過、早期的教父不認為這是有問題的、因這引例恰當地形容那些不敬誠的（加上聖經間中亦引自非正典的資料、如王上14:19所言）。
- 他們毀謗他們所不知道的：
- 對我們不知道、或感到難明的真理方面的態度、彼得是怎樣提醒我們？（彼後3: 15-16）
- 但這些人卻只倚靠他們的「本性」：
- 為何猶大稱之為「畜類一樣」？
- 他們如何因此敗壞自己？
不敬虔人的罪惡的比喻—1: 11-13
- 聖經中的先例（1:11）
- 該穩的「道路」是怎樣的？（創 4: 6-8; 約壹3:12）
- 巴蘭的「錯謬」又是什麼？（民22-23; 申23:4）
- 可拉的「背叛」又如何？為何他與一起背叛的人要遭遇如此嚴肅的審判？（民16: 1-3, 31-35）
- 他們的罪惡的比喻（1: 12-13）：細思每一比喻的重點。
- 愛席上的礁石—愛筵是指初期教會聚會中的一部份、信徒團契生活、特別是同守聖餐的常會（參林前11:20）。這形容是什麼意思？
- 餵養自己的「牧人」？（可參撒11: 15-16）
- 從天空用的例：是沒有雨的雲—這形容是什麼意思？
- 從土地用的例：是秋天沒有果子的樹—這形容是什麼意思？
- 從海洋用的例：是湧出自己可恥的沫子來的狂浪—這是什麼意思？
- 從星際用的例：是流蕩的星—這是什麼意思？（註：星本是神定其軌跡、反照出光亮的）
- 猶大何以如何細數他們罪孽的可惡？
- 今天對你主要的信息是什麼？你會怎樣應用在你生命中？
Meditative Reflection||靈修默想
Dreamers作夢的人
"In the very same way, these dreamers these ungodly people pollute their own bodies, reject authority and heap abuse on celestial beings." (Jude 8)
Jude mocks those ungodly people who have crept into the church as "dreamers", meaning they teach and interpret the Word of God, not based on sound doctrine, but simply out of their evil desires. We know that throughout the history of Christendom, many heresies have been invented by these dreamers, the Jehovah Witness and the Mormons are prime examples. But they could invent all they wanted to, if the average believers are taught to ground their faith in a proper understanding of the Word, they could not have been popularized/ The fact that they have speaks volumes of how little the average believer who sits in the pew of the church to worship every Sunday really cares to study the Bible properly and on their own.
I thought the Evangelical, i.e. Bible-believing church has done an excellent job in promoting personal and small-group Bible studies, and yet, it has elevated the biblical intelligence of the average believer. I think I could trace it to the following reasons:
The average teacher or preacher is focusing more on teaching the final interpretation of the a biblical passage without leading the hearers through a proper thought-process that takes into the context of the passage. That really amounts to "spoon-feeding";
Even if, at times, the thought process is presented, the teacher or preacher has not concerned themselves with teaching the hearers how to engage themselves in the same process, meaning while is it a bit better than spoon-feeding, it is not a process of self-discovery.
The result is that while the hearers may have an increased level of appetite for the Word, but they have not acquired the discipline of "digging up" the truth for themselves. Thus, it is not an exaggeration to say that, when it comes to a proper understanding of the Scriptures, they remain "dreamers", not having a clue as to how to divide the Word correctly, and jumping to accept the easiest, but superficial meaning of the Word.
I hope that the provision of our daily reflective questions on each of the Bible passages could contribute to a correction of this phenomenon.
「這些做夢的人也像他們汙穢身體，輕慢主治的，毀謗在尊位的。」(猶 1: 8)
猶大嘲笑那些潛入教會的不敬虔之人為「作夢的人」，意思是他們的教導和詮釋神的話語，並非基於健全的教義，而是出於隨意的想像。華見證人和摩門教就是典型例子。 但他們可以隨意作他們的夢，但如果一般信徒能好好建立他們的信仰在對神話語的正確的理解上，這些異端就無法立足。 但他們能夠這樣普及，充分說明了不少每主日坐在教會座位上敬拜的信徒，對於自己能認真怎樣明白聖經的能力有限。
我認為一般福音派教會，大致上在推廣個人和小組聖經研讀方面是有盡力，但卻沒有提升一般信徒對聖經通曉。 我想可能與以下的原因有關:
- 一般的聖經的教師或傳道人專注於單單傳講經文的總意，卻沒有引導聽眾進入一個能納入經文脈絡的思考過程。 這其實仍是「填鴨式」的教導;
- 即使有時在講解中、能引進那思考的過程，教師或傳道人並未著意教導聽者如何個人使用同樣的過程，這意味著雖然這比填鴨好一點，但並非自我嘴嚼的過程.
結果是，雖然信徒對聖經的認識可能提升，但他們尚未具備自己能「發掘」真理的紀律。因此，面對難解的經節、「離開基督道理的開端」的真理時（來6:1），他們仍不知道如何按正意分解（提後2:15），急於接受較為顯淺的解釋。
我們希望這裡每天針對每段經文所提供的反思問題，能有助於糾正這種現象。
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Jude 1: 14-25
Their Coming Judgment—vv. 14-16
Here, Jude quotes from En. i. 9 and while strictly speaking, Enoch is the sixth from Adam, "the Hebrew calculation (is) seventh…probably (because of) the sacredness of the number 7." (EGT, Vol. 5, 270, 271).
While the Book of Enoch is likely a 3rd – 1st century B.C. writing, not part of the canonical books, I believe, at least this part of the prophecy reflects the truth expressed by the Scriptures, especially in Rev. 17: 14 and 19:11ff and thus its use is appropriate.
- Apart from all kinds of ungodly acts already mentioned previously, by quoting from this part of the prophecy from the Book of Enoch, Jude seeks to point out or reiterate the marks of these ungodly people who have crept into the universal church of Christ. Can you discern them today?
- Speaking defiant words against the Lord?
- Their speech is marked by grumbling and faultfinding?
- Their inner desires are evil?
- Apart from boasting about themselves, they also put others on a pedestal for their own advantage?
- What might be the reason for the emphasis on how the Lord is coming to judge "with thousands upon thousands of His saints"?
A Call to Persevere—vv. 17-21
- I prefer a plain translation of the word, "beloved" than "dear friends", would you agree, especially given the tone of this epistle?
- What have the apostles foretold about the "last times"? (vv. 17-18, 2 Tim. 3:1ff; 2 Pe. 3:3)
- What will their impact on the church be? (v.19)
- Are they true believers? (v.19b)
- Jude exhorts us to stand firm in the midst of such attacks and confusion (vv.20-21)
- How can we build ourselves in our holy faith?
- We would likely think of fervent study and obedience to the Word, but why Jude adds that we should "praying in the Holy Spirit"?
- How can we "keep ourselves in God's love"? (John 15: 9-10)
- But how should we deal with those who are being swayed? (v.22)
- In so doing why does Jude cautions us by saying: "save others by snatching them from the fire; to others show mercy, mixed with fear—hating even the clothing stained by corrupted flesh"?
Doxology—vv. 24-25
- Personalize this doxology to end your time of devotion. Say it out loud to the Lord.
"To Him who is able to keep me from stumbling and to present me before His glorious presence without fault and with great joy — to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen." (Jude 24-25) - What is the main message to you today and how may you apply it to your life?
猶大書 1: 14-25
不敬虔人的審判—1: 14-16
猶大引用偽經《以諾書》i. 9來向這些不敬虔的人發出警告。猶大稱以諾為「亞當的七世孫」、照計、他該是第六世孫，「不過、或許七被視為神聖的數字、希伯來人便算他為第七。」(EGT, Vol. 5, 270, 271).雖然《以諾書》該是主前一至三世界的作品、亦非「正典」、這段話是符合聖經一貫的預言、特別是啟示錄17:14; 19:11ff的預言、極適合在此引用。
- 除了前面提到的各種不敬虔行為外，猶大引用以諾書預言的這段，試圖指出或重申這些不敬虔、已經潛入了普世教會的人的徵記。你有察覺到同樣在今天出現？
- 頂撞神的剛愎話？
- 既私下議論，更常發怨言的？
- 隨從自己的情慾而行？
- 除口中說誇大的話、更為得便宜諂媚人？
- 既警告他們要在身上得審判、何以特指出主會：「帶著他的千萬聖者降臨」？
勸喻信徒—1: 17-21
- 猶大雖然嚴肅的指摘不敬虔的人、但他在第17如何稱受信的人？(原文是 "Beloved")
- 我們主耶穌基督之使徒從前對末世曾說什麼的話？（ 1: 17-18, 亦參 提後3:1ff; 彼後 3:3)
- 會對教會產生什麼的影響？ (1: 19)
- 在這情況下、猶大給我們以下的勸喻（1: 20-21）
- 你們卻要在至聖的真道上造就自己：實質上、如何才能做得到？
- 在聖靈裡禱告：是什麼意思？如何能做得到？（弗6:18）
- 又如何能保守自己常在神的愛中？（參約15: 9-10）
- 但對那些已被動搖、產疑心的、該如何是好？(1:22)
- 既要憐憫他們、為何猶大要加上這些話：「有些人你們要存懼怕的心憐憫他們，連那被情慾沾染的衣服也當厭惡」？
祝福／頌讚—1: 24-25
- 試把這兩節的話、個人化的向神誦讀出來：「那能保守我不失腳，叫我無瑕無疵、歡歡喜喜站在祂榮耀之前的我們的救主獨一的神， 願榮耀、威嚴、能力、權柄因我們的主耶穌基督歸於祂，從萬古以前並現今，直到永永遠遠！阿們。」
- 今天，你從這段經文對神所托，傳福音的使命有什麼提醒？
Meditative Reflection||靈修默想
Doxology頌讚與祝福
We like to joke about those who arrive really late to the service and say to them that, "At least you have not missed the benediction." Unknowingly, we have given the benediction its proper and important recognition.
As we know, almost all the epistles in the New Testaments end with a word of benediction, or very near the end of it. Is it simply formality or a ritual? If we read each of the epistles in its entirety, we sense that the apostles do not simply end it with a word of benediction or doxology as a formality, but use it either to sum up his intense feelings already detailed in the epistle or to express, because of the truths expressed in the epistle, their adoration and gratitude to the Triune God. In other words, those words are heart-felt, genuine, and it is a prayer of petition on behalf of the believers, the Apostle expects the Lord to hear and answer accordingly.
As the church follows the "tradition" of the apostles in ending each service with a benediction or doxology, the one who pronounces it should prepare his heart in advance to express it as directed by the Holy Spirit, making it not only meaningful and appropriate for the occasion, but also should pronounce it with faith, believing that God is pleased to receive it, and if it is in the form of a prayer for the congregation, with genuine expectation that God will honor and answer this prayer.
So, don't miss the next benediction and receive it by faith!
「那能保守你們不失腳，叫你們無瑕無疵、歡歡喜喜站在他榮耀之前的我們的救主獨一的神， 願榮耀、威嚴、能力、權柄因我們的主耶穌基督歸於他，從萬古以前並現今，直到永永遠遠！阿們。」(1: 24-25)
我們愛說笑的對遲來崇拜的弟兄姊妹說：「至少你仍及時領受牧師的祝福！」無意之間、我們認定了「祝福」在崇拜中的重要性。
我們都知道、差不多每封使徒寫的書信、都以祝福或頌讚的話作結束的。這是否寫書信公式化的做作呢？如果我領會每封書信的內容和使徒的情懷、我們就曉得這些結語絕非「公樣文章」、而是總結了書信的信息、特別是使徒情懷的動情的舒發—或是對受信者由衷的祝福、或對三位一體的神的感恩或頌讚。換句話說、這是真實的禱告、是使徒在神面前說的、也是絕對知道神是會垂聽的！
歷代的教會、跟從使徒們的先例、在每個崇拜聚會結束前、以「祝福」為終。負責「祝福」 的牧者或領袖、該預早作準備、求聖靈指引、該如何以合適的話語、配合神在該聚會中要傳達的信息、憑信心的宣告、知道若是頌讚、神必悅納；若是禱告、神必垂聽！
故此、下次真的不要錯過「祝福」 的時刻、憑信心去領受吧！