891 英翻中 (591) HE IS GREATER THAN MOSES . 祂比摩西更偉大. 10/30/2024
CHAPTER THREE GREATER THAN MOSES Hebrews 3:1—4:13 第三章 比摩西更偉大 希伯來書 3:1—4:13
Next to Abraham, Moses was undoubtedly the man most greatly revered by the Jewish people. To go back to the law meant to go back to Moses, and the recipients of this letter to the Hebrews were sorely tempted to do just that. It was important that the writer convince his readers that Jesus Christ is greater than Moses, for the entire system of Jewish religion came through Moses. In this section, we learn that Jesus Christ is superior to Moses in at least three respects. 在亞伯拉罕之後，摩西無疑是最受猶太人尊敬的人。回到律法意味著回到摩西那裡，這封寫給希伯來人的信的收件人非常想這樣做。重要的是，作者想讓讀者相信耶穌基督超越摩西，因為整個猶太宗教體係都來自摩西。在本節中了解到耶穌基督至少在三方面優越摩西。
1. Christ Is Greater in His Person (3:1–2) 1. 基督在位格上更偉大（3:1-2）
The twofold description of the readers makes it clear that they were converted people. “Holy brethren” could only be applied to people in the family of God, set apart by the grace of God. That the writer was refer[1]ring to people in the church, the body of Christ, is clear from his use of the phrase “partakers of the heavenly calling.” No unconverted Jew or Gentile could ever claim that blessing! The word translated “partakers” here is translated “partners” in Luke 5:7, where it describes the relationship of four men in the fishing business: they were in it together. True Christians not only share in a heavenly calling, but they also share in Jesus Christ (Heb. 3:14). Through the Holy Spirit, we are “members of his body, of his flesh, and of his bones” (Eph. 5:30). 把讀者以雙重描述，是要清楚地表明他們是悔改相信耶穌的人。 “聖潔的弟兄”只能用於上帝家裡的人，以祂的恩典來分開。作者所指的是教會中的人，即基督的身體的肢體，從他使用的短語“分享屬天的呼召”可以清楚地看出。沒有任何未皈依的猶太人或外邦人可以聲稱得到這種祝福！ 在這裡翻譯為“有份者”一詞在路加福音 5章7節中被翻譯為“夥伴”，它描述了捕魚業中四個人的關係：他們在一起。真正的基督徒不僅分享屬天的呼召，而且他們也分享在耶穌基督的福份（希伯來書 3:14）。藉著聖靈，我們是“祂身體上、肉體上、骨骼上的肢體”（以弗所書 5:30）。
True believers are also “partakers of the Holy Spirit” (Heb. 6:4). “Now if any man have not the Spirit of Christ, he is none of his” (Rom. 8:9). Because we are God’s children, we also partake in God’s loving chastening (Heb. 12:8). Not to be chastened is evidence that a person is not one of God’s children. 真信徒也是“與聖靈的分享者”（希伯來書 6:4）。 “若人沒有基督的靈，他就不屬於祂”（羅馬書 8:9）。因為我們是上帝的兒女，也參與上帝慈愛的管教（希伯來書 12:8）。不被管教的信徒證明他不是上帝的兒女。
Because these people were holy brothers and sisters, and partakers of a heavenly calling, they were able to give a “confession” of their faith in Jesus Christ. The word simply means “to say the same thing.” All true Christians “say the same thing” when it comes to their experience of salvation. Twice in this epistle, the writer exhorted the readers to hold fast to this confession (Heb. 4:14; 10:23 nasb). It was this same confession that they were “strangers and pilgrims” on the earth that characterized men and women of faith in the ages past (Heb. 11:13). 因為這些人是聖潔的兄弟姐妹，並且分享屬天的呼召，他們能夠“承認”他們在耶穌基督裡的信心。它的意思是“說同樣的話”。 所有真基督徒在經歷得救時“都說同樣的話”。在這封書信中，作者在兩次勸告警誡中，要讀者持守承認（希伯來書 4:14；10:23 郱美國標準版）。正是同樣的承認他們在地上是“陌生人和朝聖者”，這是過去時代有信心的人的特徵（希伯來書 11:13）。
It was not Moses who did all of this for the people addressed in this epistle; it was Jesus Christ! The writer did not exhort them to consider Moses, but to consider Christ. The word means “to consider carefully, to understand fully.” This is no quick glance at Jesus Christ! It is a careful consideration of who He is and what He has done. 在希伯來書信中所提及的，不是摩西為世人做了這一切；而是耶穌基督！ 並且作者沒有勸勉他們要思想摩西，而是要 “思念” 基督。該詞是“仔細考慮，充分理解”的意思。這不是對耶穌基督的快速的一瞥！而是要對祂 : 祂是誰，以及祂的職事都要仔細考慮。
That Christ is superior to Moses in His person is an obvious fact. Moses was a mere man, called to be a prophet and leader, while Jesus Christ is the Son of God sent by the Father into the world. The title apostle means “one sent with a commission.” Moses was called and commissioned by God, but Jesus Christ was sent as God’s “last Word” to sinful man. You may want to read some of the verses in the gospel of John where Jesus is referred to as “sent from God” (John 3:17, 34; 5:36, 38; 6:29, 57; 7:29; 8:42; 10:36; 11:42; 17:3; and note also 13:3). 基督比摩西優越，這是一個顯而易見的事實。摩西只是人，受呼召後成為先知和領袖，而耶穌基督是天父派遣到世上的上帝之子。使徒的意思是“受委派差遣的人”。摩西是受上帝呼召和委託的，但耶穌基督上帝的“最後話語” 派來世上作為拯救罪人。你可能想閱讀約翰福音，其中記載耶穌是“從上帝那裡差來的”（約翰福音 3:17, 34; 5:36, 38; 6:29, 57; 7:29; 8 :42；10:36；11:42；17:3；另請注意 約翰福音13:3）。
Jesus Christ is not only the Apostle, but He is also the High Priest. Moses was a prophet who on occasion served as a priest (see Ps. 99:6), but he was never a high priest. That title belonged to his brother Aaron. In fact, Jesus Christ has the title “great High Priest” (Heb. 4:14). 耶穌基督不僅是使徒，也是大祭司。摩西是先知，有時會擔任祭司（見 詩篇 99:6），但他從來都不是大祭司。這個頭銜屬於他的兄弟亞倫。事實上，耶穌基督有“大祭司”的稱號（希伯來書 4:14）。
However, the writer of Hebrews noted that Moses and Jesus Christ were both faithful in the work God gave them to do. Moses was not sinless, as was Jesus Christ, but he was faithful and obeyed God’s will (Num. 12:7). This would be an encouragement to those first-century Jewish believers to remain faithful to Christ, even in the midst of the tough trials they were experiencing. Instead of going back to Moses, they should imitate Moses and be faithful in their calling. 然而，希伯來書的作者指出，摩西和耶穌基督都忠心去做上帝所賜下的工作。摩西不像耶穌基督那樣是無罪的，但他忠心並服從上帝的旨意（民數記 12:7）。這將鼓勵那些 第1世紀的猶太信徒，即使在他們正在經歷的艱難試煉中，仍然忠於基督。他們不應該回到摩西身邊，而應該效法摩西，並忠於他們的呼召。
Christ Is Greater in His Ministry (3:3–6) 基督在祂的職事超越其他人（3:3-6）
The word house is used six times in these verses. It refers to the people of God, not to a material building. Moses ministered to Israel, the people of God under the old covenant. Today, Christ ministers to His church, the people of God under the new covenant (“whose house are we,” Heb. 3:6). You find an illustration of this dual use of “house” in 2 Samuel 7. David wanted to build a temple for God, a house in which God could dwell. But God told David that He would build David’s house (household, family) and make a covenant with David’s descendants. 在這些經文中， “房屋” 這詞使用過六次。它指的是上帝的子民，而不是物質建築。摩西服事以色列，即舊約時代上帝的子民。今天，基督服事祂的教會，即新約時代上帝的子民（“我們在誰的家”，希伯來書 3:6）。你可以在撒母耳記下 2 章 7節 中，找到關於“房屋”的雙重使用的例子。大衛想為上帝的家建造聖殿，上帝可以居住的房屋。但上帝告訴大衛，要建造大衛的家（家族、家庭），並與大衛的後裔立約。
The contrast between Moses and Christ is clear: Moses was a servant in the house, while Jesus Christ is a Son over the house. Moses was a member of the house[1]hold, but Jesus built the house! By the way, the truth in these verses is a powerful argument for the deity of Jesus Christ. If God built all things, and Jesus Christ built God’s house, then Jesus Christ must be God. 摩西和基督之間的對比非常明顯：摩西是家中的僕人，而耶穌基督是家中的兒子。摩西是家庭成員，但耶穌是建造房屋的上帝！順便再說一句，這些經文中的真理是對耶穌基督神性的有力論證。如果上帝創造萬物，耶穌基督建造了上帝的家，那麼耶穌基督必定是上帝。
There is another factor in Christ’s superiority over Moses: the prophet Moses spoke about things to come, but Jesus Christ brought the fulfillment of these things (Heb. 3:6). Moses ministered “in the shadows,” as it were (see Heb. 8:5 and 10:1), while Jesus Christ brought the full and final light of the gospel of the grace of God. 基督比摩西還有比祂優越的另一處：先知摩西談到了將要發生的事情，但耶穌基督帶來了這些事情的應驗（希伯書來 3:6）。摩西可以說是“在陰影中”服事（見希伯來書 8:5 和 10:1），而耶穌基督帶來了上帝恩典福音的完全和最後的亮光。
The Greek word translated “servant” (Heb. 3:5) is not the usual New Testament word for servant or slave. This word carries the meaning of “a voluntary servant who acts because of affection.” In the New Testament, it is used only of Moses. At the beginning of his ministry, Moses was a bit hesitant and resisted God’s call. But once he surrendered, he obeyed out of a heart of love and devotion. 翻譯為“僕人”的希臘詞（希伯書來 3:5）並不是新約中常用來指僕人或奴隸的詞。它的意思是“出於情感而行動的志願僕人”。在新約中，它只用於摩西。摩西開始事奉時，有些猶豫，拒絕了上帝的呼召。但是一旦他降服，就以出於愛和委身的心順服。
The “if” clause (Heb. 3:6) needs to be understood in the light of the total context, which is Moses leading Israel out of Egypt and to the Promised Land. The writer is not suggesting that we, as Christians, must keep ourselves saved. This would contradict the major theme of the book, which is the finished work of Christ and His heavenly ministry guaranteeing our eternal salvation (Heb. 7:14ff.). Rather, the writer was affirming that those who hold fast their confidence and hope are proving that they are truly born again. “假若”的虛疑語句需要根據上下文來理解（希伯來書 3:6），即摩西帶領以色列人離開埃及並前往應許之地。作者並不是建議，作為基督徒的我們，必須保守自己是得救的。這與希伯來書的主題相矛盾，即基督完成的作為和祂在天上的所為的，已經保證我們永遠的救恩（希伯來書 7:14 比照研讀）。相反，作者肯定的是，那些堅守信心和盼望的人已證明他們是真正的重生者。
The word confidence literally means “freedom of speech, openness.” When you are free to speak, then there is no fear and you have confidence. A believer can come with boldness (same word as “confidence”) to the throne of grace (Heb. 4:16) with openness and freedom and not be afraid. We have this boldness because of the shed blood of Jesus Christ (Heb. 10:19). Therefore, we should not cast away our confidence, no matter what the circumstances might be. We should not have confidence in ourselves, because we are too prone to fail; but we should have confidence in Jesus Christ who never fails. “確信” 的意思是“言論自由、開放性的”。當你自由發言時，就沒有恐懼，你有確信能這樣說。信徒可以坦然無懼（與“確信”同義）來到施恩的寶座前（希伯來書 4:16），敞開心扉，自由自在，不懼怕的懇求。我們之所以有這樣的膽量，是因為耶穌基督所流的血（希伯來書 10:19）。因此，無論情況如何，都不應該放棄我們對基督的確信。對自己我們不應該有確信，因為我們太容易失敗；但對永不失敗的耶穌基督我們應該有確信。
Because of this confidence in Christ and this confession of Christ, we can experience joy and hope (Heb. 3:6). The writer exhorted these suffering saints to enjoy their spiritual experience and not simply endure it. Jesus Christ is the beloved Son over His house, and He will care for each member of the family. He is the faithful High Priest who provides all the grace we need for each demand of life. As the Great Shepherd of the sheep (Heb. 13:19–20), Jesus Christ is using the experiences in His people’s lives to equip them for service that will glorify His name. 由於對基督的確信和對基督的認罪，我們可以體驗到喜樂和盼望（希伯來書 3:6）。作者勸勉這些受苦的聖徒要享受他們的屬靈經歷，而不是簡單地忍受苦難。耶穌基督是上帝家中的愛子，祂會照顧家庭中的每個成員。祂是忠心的大祭司，為我們生活的任何需求提供豐盛的恩典。作為群羊的大牧人（希伯來書 13:19-20），耶穌基督正在使用祂子民生活中的經歷，來裝備他們去服事，以榮耀祂的名。
In other words, those who have trusted Christ prove this confession by their steadfastness, confidence, and joyful hope. They are not burdened by the past or threatened by the present, but are “living in the future tense” as they await the “blessed hope” of their Lord’s return. It is this “heavenly calling” that motivates the believers to keep on living for the Savior even when the going is tough. 換句話說，那些相信基督的信徒藉由他們的堅定、信心和喜樂的盼望來驗證對基督的認罪。他們沒有被過去的罪所纏累，也不會受到現在的威脅，而是“活在對未來的盼望中”，等待著他們的主再來的“祝福的盼望”。就是這種“天上的呼召”激勵信徒，即使在當時苦難的情況下，仍然要繼續為救主而活。
The wandering of Israel in the wilderness is a major topic in this section. Two men in that nation—Caleb and Joshua—illustrate the attitude described in Hebrews 3:6. Everybody else in Israel over the age of twenty was to die in the wilderness and never enter the Promised Land (see Num. 14:26–38). But Caleb and Joshua believed God and God honored their faith. For forty years, Caleb and Joshua watched their friends and relatives die, but those two men of faith had confidence in God’s Word that they would one day enter Canaan. While others were experiencing sorrow and death, Caleb and Joshua rejoiced in confident hope. As believers, we know that God is taking us to heaven, and we should reveal the same kind of joyful confidence and hope. 以色列人在曠野的流浪是本段的重要主題。以色列國的迦勒和約書亞兩人，來說明希伯來書 3章6節中描述的心態。凡在 20 歲以上的以色列人都會死在曠野，不得進入應許之地（見 民數記 14：26-38）。但迦勒和約書亞因深信上帝，祂尊重他們的信心。四十年來，迦勒和約書亞眼睜睜地看著他們的朋友和親戚死去，但這兩個有信心的人，對上帝的話語確信，他們終有一天會進入迦南。當其他人正在經歷悲傷和死亡時，迦勒和約書亞滿懷信心地歡欣鼓舞。作為信徒的我們，應知道上帝正在帶領我們上天堂，應該流露出同樣喜樂的信心和盼望。
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