909 英翻 (609) Faith is being sure of what we hope for and reality of what we do not see. 信是所望之事的實底, 是未知的事的實存. 11/12/2024

909 英翻 (609)          Faith is being sure of what we hope for and reality of what we do not see.                                                                      信是所望之事的實底, 是未知的事的實存.                    11/12/2024

3.  Christ’s Sacrifice Opens the Way to God (10:19–39)                                                                        3.  基督的獻祭開通往上帝那裡去的道路（10:19-39）

No old covenant worshipper would have been bold enough to try to enter the Holy of Holies in the tabernacle. Even the high priest entered the Holy of Holies only once a year. The thick veil that separated the holy place from the Holy of Holies was a barrier between people and God. Only the death of Christ could tear that veil (Mark 15:38) and open the way into the heavenly sanctuary where God dwells.                                                                                                                                      沒有任何舊盟約崇拜者，會大膽嘗試進入會幕中的至聖所。即使是大祭司，每年也只有一次進入至聖所。將聖所與至聖所隔開的厚厚的幔子，是人與上帝之間的屏障。只有基督的死才能將它撕裂開為兩半（馬可福音 15:38），開通往上帝居住的天上聖所的道路。

A gracious invitation (vv. 19–25). “Let us draw near.… Let us hold fast.… Let us consider one another.” This threefold invitation hinges on our boldness to enter into the holiest. And this boldness (“freedom of speech”) rests on the finished work of the Savior. On the day of Atonement, the high priest could not enter the Holy of Holies unless he had the blood of the sacrifice (Heb. 9:7). But our entrance into God’s presence is not because of an animal’s blood, but because of Christ’s shed blood.                                                                                                                                  恩典的邀請（19-25 等節）。 “讓我們靠近……讓我們緊緊抓住……讓我們彼此相顧。”這三重的邀請取決於我們進入至聖所的勇氣。而這種勇氣（“言論自由”）取決於救主完成的作為。在贖罪日，大祭司除非有獻祭的血，否則不能進入至聖所（希伯來書 9:7）。但是我們進入至聖所與上帝同在，不是因為動物的血，而是因為流的是基督的寶血。

This open way into God’s presence is “new” (recent, fresh) and not a part of the old covenant that “waxeth [grows] old [and] is ready to vanish away” (Heb. 8:13). It is “living” because Christ “ever liveth to make intercession” for us (Heb. 7:25). Christ is the new and living way! We come to God through Him, our High Priest over the house of God (the church, see Heb. 3:6). When His flesh was torn on the cross, and His life sacrificed, God tore the veil in the temple. This symbolized the new and living way now opened for all who believe.                                                                              這條通往上帝面前的路是“新的”（最近的，新鮮的），而不是舊盟約的一部分，因為舊盟約“硬化  ‘變’ 老  ‘並且’ 快要歸於無有”（希伯來書8:13）。因為基督“永遠活著，為我們代求”，是“永遠活的”，（希伯來書  7:25）。基督是新的和有生命的道路！我們通過祂來到上帝面前，祂是我們聖殿的大祭司（教會，見  希伯來書 3:6）。當耶穌基督的肉在十字架上被撕裂，祂的生命犧牲時，上帝撕裂了聖殿的幔子。這象徵著現在，為所有相信的人開通了一條又新又活到上帝寶座的道路。

On the basis of these assurances—that we have boldness to enter because we have a living High Priest—we have an “open invitation” to enter the presence of God. The old covenant high priest visited the Holy of Holies once a year, but we are invited to dwell in the presence of God every moment of each day. What a tremendous privilege! Consider what is involved in this threefold invitation.                                                                                                                                                    基於這些保證 — 我們勇敢進入，因為有位活著的大祭司 — 在為我們作“公開邀請”進入上帝的寶座面前。舊盟約的大祭司每年也只能進入至聖所一次，但我們每天每時每刻都被邀請見上帝的面。多麼偉大的榮幸！考慮一下這三重邀請所涉及的內容。

Let us draw near (v. 22). Of course, we must prepare ourselves spiritually to fellowship with God. The Old Testament priest had to go through various washings and the applying of blood on the day of Atonement (Lev. 16). Also, during the regular daily ministry, the priests had to wash at the laver before they entered the holy place (Ex. 30:18–21). The New Testament Christian must come to God with a pure heart and a clean conscience. Fellowship with God demands purity (1 John 1:5—2:2).                                                                                                                                                          讓我們進前親近（第 22 節）。當然，必須在靈性上我們要準備好與上帝相交。舊盟約的祭司在贖罪日必須經過各種洗禮和抹血（利未記  16 章）。此外，在日常事奉中，祭司們在進入聖地之前必須在洗濯盆前潔淨（出埃及記  30:18-21）。新盟約的基督徒必須以純潔和清潔的良心來到上帝面前。與上帝相交需要純潔（約翰一書  1:5—2:2）。

Let us hold fast (v. 23). The readers of this epistle were being tempted to forsake their confession of Jesus Christ by going back to the old covenant worship. The writer did not exhort them to hold on to their salvation, because their security was in Christ and not in themselves (Heb. 7:25). Rather, he invited them to hold fast “the profession [confession] of … hope.” (There is no manuscript evidence for the word faith. The Greek word is hope.)                                                    讓我們堅守（第 23 節）。書信的讀者被引誘回到舊盟約敬拜，從而有放棄對耶穌基督的認罪。作者並沒有勸勉他們堅守自己的救恩，因為他們的得救是在基督裡，而不是在他們自己（希伯來書  7:25）。相反，他邀請他們堅持  “認罪  ‘懺悔’…..盼望 ”。 （沒有手稿證明信心這個詞。希臘詞是盼望。）

We have noted in our study of Hebrews that there is an emphasis on the glorious hope of the believer. God is “bringing many sons unto glory” (Heb. 2:10). Believers are “partakers of the heavenly calling” (Heb. 3:1) and therefore can rejoice in hope (Heb. 3:6). Hope is one of the main themes of Hebrews 6 (vv. 11–12, 18–20). We are looking for Christ to return (Heb. 9:28), and we are seeking that city that is yet to come (Heb. 13:14).                                                                            在研究希伯來書時，我們注意到作者是在強調信徒榮耀的盼望。上帝正在“帶許多兒子進入榮耀”（希伯來書  2:10）。信徒是“有分委身於天上的呼召”（希伯來書  3:1），因此可以在盼望中歡喜（希伯來書 3:6）。盼望是希伯來書第 6 章（11-12、18-20 節）的主題之一。我們正在等待基督再來（希伯來書 9:28），我們正在尋找那尚未到來的城（希伯來書  13:14）。

When a believer has his hope fixed on Christ and relies on the faithfulness of God, then he will not waver. Instead of looking back (as the Jews so often did), we should look ahead to the coming of the Lord.                                                                                                                                                    當一個信徒把盼望寄託在基督身上，依靠上帝的信實時，他就不會動搖。我們不應該回頭看（就像猶太人經常做的那樣），而應該向前看主的再來。

Let us consider one another (vv. 24–25). Fellowship with God must never become selfish. We must also fellowship with other Christians in the local assembly. Apparently, some of the wavering believers had been absenting themselves from the church fellowship. It is interesting to note that the emphasis here is not on what a believer gets from the assembly, but rather on what he can contribute to the assembly. Faithfulness in church attendance encourages others and provokes them to love and good works. One of the strong motives for faithfulness is the soon coming of Jesus Christ. In fact, the only other place the word translated “assembling” (Heb. 10:25) is used in the New Testament is in 2 Thessalonians 2:1, where it’s translated “gathering” and deals with the coming of Christ.                                                                                                                                        讓我們彼此相顧（24-25兩 節）。與上帝的團契絕不能帶有自私。我們還必須與當地集會中的其他基督徒相交。顯然，一些搖擺不定的信徒，停止慣了教會的聚會。有趣的是，這裡的重點不是信徒從聚會中得到什麼，而是他可以為聚會做出什麼貢獻。忠心去教堂聚會能鼓勵他人，並激發他們去愛和行善。信實的強烈動機之一是耶穌基督的即將再來。事實上，新約聖經中唯一使用的翻譯是“聚集”（希伯來書  10:25）的地方是在帖撒羅尼迦後書 2章1節中，翻譯為“聚集”並迎接基督的來臨。

The three great Christian virtues are evidenced here: faith (Heb. 10:22), hope (Heb. 10:23), and love (Heb. 10:24). They are the fruit of our fellowship with God in His heavenly sanctuary.          基督信仰的三大信念：信（來 10:22）、望（來 10:23）和愛（來 10:24）在這裡得到了證明。它們是在天上的聖所中，我們與上帝相交的果子。

A solemn exhortation (vv. 26–31). This is the fourth of the five exhortations found in Hebrews. It is written to believers and follows in sequence with the other exhortations. The believer who begins to drift from the Word (Heb. 2:1–4) will soon start to doubt the Word (Heb. 3:7–4:13). Soon, he will become dull toward the Word (Heb. 5:11—6:20) and become “lazy” in his spiritual life. This will result in despising the Word, which is the theme of this exhortation.                                          嚴肅的勸勉（26-31 等節）。這是在希伯來書五項勸勉中的第四項。它是寫給信徒的，並與其他勸勉按順序緊隨其後。開始偏離上帝話的信徒（希伯來書  2:1-4），很快就會開始懷疑上帝的話（希伯來書   3:7-4:13）。他很快就會對聖言變得遲鈍（來希伯來書   5:11-6:20），並且在他的屬靈生活中變得“懶惰”。這將導致藐視聖言，而這正是本勸勉的主題。

The evidence of this “despising” is willful sin. The tense of the verb indicates that Hebrews 10:26 should read, “For if we willfully go on sinning.” This exhortation is not dealing with one particular act of sin, but with an attitude that leads to repeated disobedience. Under the old covenant, there were no sacrifices for deliberate and willful sins (Ex. 21:12–14; Num. 15:27–31). Presumptuous sinners who despised Moses’ law and broke it were executed (Deut. 17:1–7). This explains why David prayed as he did in Psalm 51. Because he deliberately sinned “with a high hand,” he should have been slain, but he cried out for God’s mercy. David knew that even a multitude of sacrifices could not save him. All he could offer was the sacrifice of a broken heart (Ps. 51:16–17).                                                                                                                                              這種“藐視”是故意犯罪的證據。這個動詞的時態表明希伯來書 10:26 應該讀作，“因為我們若故意繼續犯罪。”這種勸勉不是針對某個特定的犯罪行為，而是針對導致反復不順服的態度。在舊盟約之下，對蓄意和故意犯罪的獻祭（出埃及記  21:12-14；民數記 15:27-31）。藐視摩西律法，並違反律法的傲慢罪人要處決（申命記  17:1-7）。這解釋了為什麼大衛像他在詩篇 51篇中那樣禱告。因為他故意“居高臨下偷窺”的犯罪，他本應該凌遲而死，但他呼求上帝的憐憫。大衛知道，即使是大量的獻祭也無法拯救他。他現在所能唯一提供的，只有一顆破碎心的獻祭（詩篇  51:16-17）。

How does an arrogant attitude affect a believer’s relationship with God? It is as though he trods Jesus Christ underfoot, cheapens the precious blood that saved him (“an unholy thing” [Heb. 10:29] = “a common thing”), and insults the Holy Spirit. This is just the opposite of the exhortation given in Hebrews 10:19–25! Instead of having a bold profession of faith, hope, and love, a backslidden believer so lives that his actions and attitudes bring disgrace to the name of Christ and the church.                                                                                                                             “傲慢的心態” 如何影響信徒與上帝的關係？ 就好像他將耶穌基督踩在腳下，貶低了祂拯救他的寶血（“一件不聖潔的事” ‘希伯來書 10:29’  =“一件普通的事”），並侮辱了聖靈。這與希伯來書 10章19-25等節中的勸勉剛好相反！ 背道的信徒不敢大膽地承認信、望，和愛的基督信仰的基礎，他是過藐視基督的生活，以至於他的行為和態度給基督和教會的名帶來了羞辱。

What can this kind of a Christian expect from God? He can expect severe discipline. (Chastening is the theme of Heb. 12.) There is no need to “water down” words such as “judgment and fiery indignation” (Heb. 10:27), or “sorer punishment” (Heb. 10:29). We have already seen from the history of Israel that hardly anybody who was saved out of Egypt by the blood of the lamb entered into the promised inheritance. Nearly all of them died in the wilderness. “There is a sin unto death” (1 John 5:16). Some of the Corinthian believers were disciplined and their lives taken because of their presumptuous sins (1 Cor. 11:30, where “sleep” means “died”).                              像這樣的基督徒能從上帝那裡期望什麼呢？  他可以期盼嚴厲的紀律處分。 （懲戒是希伯來書 12章 的主題。）沒有必要“澆滅”諸如“審判和烈怒”（希伯來書 10:27）或“更重的懲罰”（希伯來書 10:29）之類的詞。我們已經從以色列的歷史中看到，幾乎沒有人能藉由羔羊的血拯救出埃及，進入應許的產業之迦南。除了迦納和約書亞以外，所有出埃及的人都死在曠野中。 “有至於死的罪”（約翰一書  5:16）。有些哥林多信徒因為他們傲慢的罪，而生命被奪去（哥林多前書  11:30，其中“睡眠”的意思是“死”）。

God does not always take the life of a rebellious believer, but He always deals with him. “Vengeance belongeth unto me” was spoken to Israel, God’s people. “The Lord shall judge his people” (Heb. 10:30, quoted from Deut. 32:35)! “It is a fearful thing to fall into the hands of the living God” (Heb. 10:31). The major theme of Hebrews is “God has spoken—how are you responding to His Word?” When the nation of Israel refused to believe and obey His Word, God chastened them. Paul used this fact to warn the Corinthians against presumptuous sins (1 Cor. 10:1–12). Note that the examples given in this passage involve people who died because of their willful sins. When we study the subject of “chastening” in Hebrews 12, we will get greater insight into this awesome aspect of God’s dealings with His children.                                                            上帝並不總是用審判取走悖逆信徒的生命，祂總是用愛來管教他們。 上帝對以色列祂的子民說，“復仇屬於我”。 “主必審判他的百姓”（希伯來書  10:30，引自 申命記 32:35）！ “落在永生上帝的手裡，真是可怕”（希伯來書  10:31）。希伯來書的主題是“上帝已經說過這些話，你如何回應？”當以色列國拒絕相信和遵守上帝的話時，上帝懲罰了他們。保羅用這個事實來警告哥林多人不要犯自以為是的罪（哥林多前書  10:1-12）。請注意，這段經文中的例子涉及因故意犯罪而死的人。當我們研讀希伯來書第 12 章中的“管教”主題時，我們將會更深入地了解，上帝對待祂兒女令人敬畏的一方面。

In stating that this exhortation applies to believers today, but that it does not involve loss of salvation, I am not suggesting that chastening is unimportant. On the contrary, it is important that every Christian obey God and please the Father in all things. Dr. William Culbertson, late president of the Moody Bible Institute, used to warn us about “the sad consequences of forgiven sins.” God forgave David’s sins, but David suffered the sad consequences for years afterward (2 Sam. 12:7–15). David had “despised the commandment of the Lord” (2 Sam. 12:9), and God dealt with him.                                                                                                                                                    我說的這勸勉適用於今天的信徒，但不會失去救恩，這並不是說管教不重要。相反，重要的是基督徒都要順服上帝，凡事討天父喜悅。慕迪聖經學院已故院長威廉 · 卡伯森(William Culbertson)博士曾警告我們“罪得赦免的悲慘後果”。上帝赦免了大衛的罪，但大衛在此後多年遭受了可悲的後果（撒母耳記下12:7-15）。大衛“藐視主的誡命”（撒母耳記下 12:9），上帝就對付了他。

What should a believer do who has drifted away into spiritual doubt and dullness and is deliberately despising God’s Word? He should turn to God for mercy and forgiveness. There is no other sacrifice for sin, but the sacrifice Christ made is sufficient for all our sins. It is a fearful thing to fall into the Lord’s hands for chastening, but it is a wonderful thing to fall into His hands for cleansing and restoration. David said, “Let me fall now into the hand of the Lord; for very great are his mercies” (1 Chron. 21:13).                                                                                                  在屬靈上懷疑且遲鈍，故意藐視上帝的話的信徒，應該怎麼做呢？ 他應該轉向上帝尋求憐憫和寬恕。沒有其他贖罪的獻祭，但基督所作的獻祭足以贖我們所有的罪。落在主的手中受管教是可怕的事情，但落在祂手中來潔淨和重建却是件美事。大衛說，“讓我現在落在主的手中；因為祂的憐憫太偉大”（創世記  21:13）。

An encouraging confirmation (vv. 32–39). Lest any of his readers should misinterpret his exhortation, the writer followed it with words of encouragement and confirmation. His readers had given every evidence that they were true Christians. He did not expect them to despise God’s Word and experience the chastening of God! In fact, as in Hebrews 6, the writer shifted the pronouns from “we” in Hebrews 10:26 to “he” in Hebrews 10:29 and “them”inHebrews 10:39.   令人鼓舞的確認（32-39 等節）。作者害怕他的讀者誤解他寫的勸勉，因此作者隨及用鼓勵和肯定的話語。他的讀者已經給提出一切證據，証明他們是真正的基督徒。沒想到他們却藐視上帝的話，經歷祂的管教！事實上，正如在希伯來書 6章所記載的，作者從希伯來書 10章26節中的代名詞“我們”，改為希伯來書 10章29節中的“他”和希伯來書 10章39節中的“他們”。

The readers had been willing to suffer reproach and persecution, even to the spoiling of their goods. When they were not being persecuted themselves, they courageously identified with the other Christians who were in danger, even to the point of sharing their bonds (imprisonment). At that time, they had great confidence and hope, but now they were in danger of casting away that confidence and going back into their old religion.                                                                                  讀者甘願承受羞辱和迫害，甚至毀壞他們的財產。當他們自己甚幸，沒有受到迫害時，他們却勇敢地參與其他處於危險中的基督徒的認同，甚至分享他們的綑綁（監禁）。那時，他們有很大的確信和盼望，但現在他們面臨確信被拋棄，再回到舊宗教系統的危險。

The secret of victory was in their faith and patience (“courageous endurance”). We have met this combination of graces in Hebrews 6:12, 15. It is here that the writer introduced the “text” around which Hebrews is written: “The just shall live by faith” (Heb. 10:38). The quotation is from Habakkuk 2:4, and it is also used in Romans 1:17 and Galatians 3:11. Romans emphasizes “the just,” Galatians deals with “shall live,” and Hebrews centers on “by faith.” We are not just saved from our sin by faith; we also must live by faith. This is the theme of Hebrews 11—13.                  勝利的秘訣在於他們的信心和耐心（“勇敢的堅忍”）。我們在希伯來書 6章12和15兩節中，遇到了這種恩典的組合。正是在這裡，作者引入了希伯來書所使用的“上下文”：“義人必因信得生”（希伯來書 10:38）。引文出自哈巴谷書 2章4節，也用於羅馬書 1章17節，和加拉太書 3章11節。羅馬書強調“義人”，加拉太書強調“得生”，希伯來書強調“必因信”。我們不僅因信從罪中得救；我們也必須憑信心生活。這是希伯來書 11-13 等三章的主題。 

The believer who lives by faith will “go on to perfection” (Heb. 6:1). But the believer who lives by sight will “draw back unto perdition” (Heb. 10:39). What is “perdition” in this context? The Greek word translated “perdition” is used about twenty times in the New Testament and is translated by different words: “perish” (Acts 8:20), “die” (Acts 25:16), “destruction” (Rom. 9:22), and “waste” (Matt. 26:8). The word can mean eternal judgment, but it need not in every instance. I personally believe that “waste” is the best translation for this word in Hebrews 10:39. A believer who does not walk by faith goes back into the old ways and wastes his life.                                         “ 因信得生”  的信徒將“繼續奔向完善”（希伯來書  6:1）。但不靠信心，而靠眼見活著的信徒將“滅亡”（希伯來書  10:39）。在這種情況下，什麼是“沉淪”？希臘詞翻譯為“滅亡”，在新約中使用了大約二十次，使用不同的翻譯詞，諸如：“滅亡”（使徒行傳 8:20）、“死亡”（使徒行傳 25:16）、“毀滅”（羅馬書 9 :22）和“浪費”（馬太福音 26:8）。這個詞可能意味著永恆的審判，但並非在所有情況下都需要。我個人認為“浪費”是希伯來書 10章39節中最佳的翻譯。一個不憑信心而行事為人的信徒，就回到了老路，浪費了他的生命。

“The saving of the soul” is the opposite of “waste.” To walk by faith means to obey God’s Word and live for Jesus Christ. We lose our lives for His sake—but we save them (see Matt. 16:25–27)! In my own pastoral ministry, I have met people who turned their backs on God’s will and (like Israel) spent years “wandering in the wilderness” of waste.                                                              “靈魂的拯救”是“浪費”的反義詞。憑信心而行意味著遵守上帝的話語並為耶穌基督而活。我們為祂的緣故失去生命——但我們拯救了他們（見馬太福音 16：25-27）！在我自己的牧靈事工中，我遇到過一些背棄上帝旨意的人，並且（像以色列一樣）多年來“在荒野中流浪”。

But we can be confident! As we walk by faith, our Great High Priest will guide us and perfect us!但可以確信！當我們憑信心行事為人時，我們的偉大高貴的大祭司會引導，並使我們達到完善！

908 英翻中 (608) THE SUPERIOR SACRIFICE. 完美的獻祭. 11/11/2024

 908 英翻中 (608)                                                         11/12/2024

CHAPTER NINE      THE SUPERIOR SACRIFICE        Hebrews 10

第九課                        完美的獻祭                                       希伯來書 10

 

A teenage boy, whose mother was away on a visit, found himself with time on his hands. He decided to read a book from the family library. His mother was a devout Christian, so the boy knew there would be a sermon at the beginning and an application at the end of the book, but there would also be some interesting stories in between.

未成年的小孩的母親外出探訪，他發現有多時間可用。決定從家中圖書館拿書述讀。他的母親是虔誠的基督徒，所以小孩知道那本書會有開頭的佈道，和應用在結尾，中間會是一些有趣的故事。

 

While reading the book, he came across the phrase “the finished work of Christ.” It struck him with unusual power. “The finished work of Christ.”

小孩在閱讀這本書時，偶然發現書中寫“基督完成了祂的作為”這句子。該句子以不同尋常的力量衝擊他。 “基督完成了祂的作為。”

 

“Why does the author use this expression?” he asked himself. “Why not say the atoning or the propitiatory work of Christ?” (You see, he knew all the biblical terms. He just did not know the Savior!) Then the words “It is finished” flashed into his mind, and he realized afresh that the work of salvation was accomplished.

小孩問自己，“希伯來書的作者為什麼使用這詞？  為什麼不說基督贖罪或成為挽回祭呢？” （你看，他知道所有的聖經術語。他只是不認識救主！）然後“完成了”這三個字詞在他的腦海中閃過，他重新意識到救恩的工作 “完成了”。

 

“If the whole work was finished and the whole debt paid, what is there left for me to do?” He knew the answer and fell to his knees to receive the Savior and full forgiveness of sins. That is how J. Hudson Taylor, founder of the China Inland Mission (now OMF [Overseas Missionary Fellowship] International), was saved.

“若所有的事工祂都完成了，所有的債務祂都還清了，我還能做什麼？”他知道答案，並立刻跪下接受救主，和祂對他罪的完全赦免。追就是中國內地會的創始人戴得生(J. Hudson Taylor) 得救的見證。

 

The tenth chapter of Hebrews emphasizes the perfect sacrifice of Jesus Christ, in contrast with the imperfect sacrifices that were offered under the old covenant. Our Lord’s superior priesthood belongs to a better order—Melchizedek’s and not Aaron’s. It functions on the basis of a better covenant—the new covenant—and in a better sanctuary, in heaven. But all of this depends on the better sacrifice, which is the theme of this chapter.

在希伯來書第十章強調耶穌基督在新盟約所作完美的獻祭，並以其與舊盟約的不完美獻祭作對比。我們主的至高祭司職分屬於更美祭司的等次  --- 麥基洗德的等次，而不是亞倫的。它以更美的約 --- 新盟約 --- 以及在天堂裡更美的聖所為基礎運作。但這一切都取決於更美的獻祭，這是本章的主題。

 

The writer presented three benefits that explain why the sacrifice of Jesus Christ is superior to the old covenant sacrifices.

作者為了解釋為什麼耶穌基督的獻祭優於舊盟約的獻祭，因而提出了三點說明。

 

1.  Christ’s Sacrifice Takes Away Sin (10:1–10)

1.  基督的獻祭可以除去罪（10:1-10）

 

Sin, of course, is man’s greatest problem. No matter what kind of religion a man has, if it cannot deal with sin, it is of no value. By nature, man is a sinner, and by choice, he proves that his nature is sinful. It has well been said, “We are not sinners because we sin. We sin because we are sinners.”

當然，罪是人類最大的問題。不管人有什麼樣的宗教信仰，如果不能對付罪，就沒有任何價值。就人的本性而言，他是罪人，並且通過選擇，也證明他的本性是有罪的。有句話說得好，“我們不是罪人，因為我們犯罪。我們犯罪是因為我們是罪人。”

 

The need for a better sacrifice (vv. 1–4). Why were the old covenant sacrifices inferior? After all, they were ordained by the Lord, and they were in force for hundreds of years. While it is true that at times the Jewish people permitted these sacrifices to become empty rituals (Isa. 1:11–15), it is also true that many sincere people brought their offerings to God and were blessed.

需要更美的獻祭（1-4 節）。為什麼舊盟約的獻祭是次一等的？  它畢竟也是主所命定的，並且其效力延續數百年。 雖然有時猶太人確實允許，這些獻祭成為空洞的禮儀（以賽亞書 1:11-15），但確實有許多真誠的人，將他們的獻祭物，獻給上帝並得到祝福。

 

The very nature of the old covenant sacrifices made them inferior. The law was only “a shadow of good things to come” and not the reality itself. The sacrificial system was a type or picture of the work our Lord would accomplish on the cross. This meant that the system was temporary, and therefore could accomplish nothing permanent. The very repetition of the sacrifices day after day, and the day of Atonement year after year, pointed out the entire system’s weakness.

舊盟約獻祭本質是使他們低人一等。律法只是“未來美事的影兒”，而不是實存的本身。獻祭系統是我們的主將在十字架上完成祂作為的預表或影像。這意味著該系統是暫時的，因此無法完成任何永久性的工作。日復一日地重復獻祭，年復一年的重復贖罪日的獻祭，正是指出了整個系統的微弱點。

 

Animal sacrifices could never completely deal with human guilt. God did promise forgiveness to believing worshippers (Lev. 4:20, 26, 31, 35), but this was a judicial forgiveness and not the removal of guilt from people’s hearts. People lacked that inward witness of full and final forgiveness. They could not claim, “I have no more consciousness of sins.” If those worshippers had been “once purged [from guilt of sin]” they would never again have had to offer another sacrifice.

動物獻祭永遠無法完全消除人的罪。上帝確實應許對信徒的寬恕（利未記  4:20, 26, 31, 35），但這是司法上表面的寬恕，而不能除去人內心受罪的譴責。人缺乏完全和最終的寬恕的內在見證。他們不能聲稱，“我不再受罪的良心譴責。”如果那些敬拜者曾經  “有過一次  ‘從罪惡的譴責中’ 的清除”，他們就再也不必獻祭。

 

So the annual day of Atonement did not accomplish “remission of sin” but only “reminder of sin.” The annual repetition of the ceremony was evidence that the previous year’s sacrifices had not done the job. True, the nation’s sins were covered, but they were not cleansed. Nor did the people have God’s inward witness of forgiveness and acceptance.

所以一年一度的贖罪日並沒有完成“罪的赦免”，而只是“提醒人有罪”。每年重複的儀式證明前一年的獻祭並沒有完成赦罪之功效。的確，國家的罪被遮蓋了，但沒有得到潔淨。人也沒有上帝對他罪的寬恕和接納的內在見證。

 

Yes, there was a desperate need for a better sacrifice because the blood of bulls and of goats could not take away sins. It could cover sin and postpone judgment, but it could never effect a once-and-for-all redemption. Only the better sacrifice of the Son of God could do that.

是的，因為公牛和山羊的血不能除去罪，所以迫切需要更美的獻祭。它可以掩蓋罪惡並推遲審判，但它永遠無法實現一勞永逸的救贖。只有上帝兒子更美的獻祭才能做到這一點。

 

The provision of the better sacrifice (vv. 5–9). It was God who provided the sacrifice and not man. The quotation is from Psalm 40:6–8, and it is applied to Jesus Christ in His incarnation (“when He cometh into the world”). The quotation makes it clear that Jesus Christ is the fulfillment of the old covenant sacrifices.

耶穌是更美的獻祭（5-9 節）。獻祭物是上帝所提供的，而不是人。引自詩篇 40篇6-8節，適用於道成肉身的耶穌基督（“祂來到世上時”）。所引的經文清楚地表明耶穌基督是舊盟約獻祭物的應驗。

 

The word sacrifice refers to any of the animal sacrifices. Offering covers the meal offerings and the drink offerings. The burnt offering and sin offering are mentioned (Heb. 10:5, 8). The trespass offering would be covered in the word sacrifice (Heb. 10:5). Each of these offerings typified the sacrifice of Christ and revealed some aspect of His work on the cross (see Lev. 1—7).

“獻祭” 是指任何動物的流血犧牲。獻祭包括素祭和澆奠祭。書中也提到燔祭和贖罪祭（希伯來書 10:5、8）。贖愆祭包含在獻祭之內（希伯來書  10:5）。每一個這樣的獻祭都預表基督的獻祭，並揭示了祂在十字架上作為的某些方面（見  利未記  1-7）。

 

The phrase, “a body hast thou prepared me” (Heb. 10:5), is not found in the original quotation. Psalm 40:6 reads, “mine ears hast thou opened.” The writer of Hebrews was quoting from the Septuagint, the Greek translation of the Old Testament. How do we explain this variation? Some connect “mine ears hast thou opened” with Exodus 21:1–6, a passage that describes the actions of a master whose servant did not want to be set free. The master bored a hole through the earlobe of the servant, which was a sign that the servant preferred to remain with his master. The idea is that our Lord was like a willing servant who had His ears bored.

“祢曾為我預備了身體”（希伯來書  10:5）這句引用的聖言在原文中找不到。引用經文

---詩篇 40篇6節是如此記載，“祢已經開通我的耳朵。”希伯來書的作者引用舊約聖經的希臘語譯本《七十士譯本》。我們如何來解釋它們的不同？ 有些人將“你已經開通我的耳朵”與出埃及記 21章1-6等節聯繫起來，這段經文描述主人想釋放他的奴隸的善行，但他的僕人不想被釋放。主人則在僕人的耳上鑽了一個洞，這表明僕人自願意留在他的主人身邊。我們的主就像心甘情願做為僕人的祂，故在祂的耳上鑽了一個洞，讓耳開通。

 

The problem with that explanation is that only one ear was bored, while the verse (Ps. 40:6) speaks of both ears. Furthermore, the verb used in Exodus 21 means “to pierce,” while the verb in Psalm 40:6 means “to dig.” Our Lord was a servant, but it is not likely that the writer had this in mind. Probably “opened ears” signified a readiness to hear and obey the will of God (see Isa. 50:4–6). God gave His Son a prepared body that the Son might serve God and fulfill His will on earth. Our Lord often referred to this truth (John 4:34; 5:30; 6:38; 17:4).

這種解釋的問題在於只有一隻耳朵鑽一個洞，而這節經文（詩篇 40:6）卻說到了兩隻耳朵。此外，出埃及記 21 章使用的動詞意思是“刺破”，而詩篇 40:6 中的動詞意思是“挖”。我們的主是僕人，但作者不可能想到這一點。可能“耳朵打開”表示願意聆聽並順從上帝的旨意（見  以賽亞書 50：4-6）。上帝賜給祂兒子預備好的身體，使兒子可以事奉上帝，並在地上實現祂的旨意。我們的主經常提到這個真理（約翰福音 4:34；5:30；6:38；17:4）。

 

Of course, the same Holy Spirit who inspired Psalm 40 has the right to amplify and interpret His Word in Hebrews 10. “Opened ears” indicates a body ready for service.

當然，啟發詩篇 40 的這同一位聖靈，有權擴大和解釋希伯來書 10 中祂的話語。“耳朵打開”表示身體準備好作獻祭物。

 

Twice in this paragraph, the writer stated that God “had no pleasure” in the old covenant sacrifices (see Heb. 10:6, 8). This does not suggest that the old sacrifices were wrong, or that sincere worshippers received no benefit from obeying God’s law. It only means that God had no delight in sacrifices as such, apart from the obedient hearts of the worshippers. No amount of sacrifices could substitute for obedience (1 Sam. 15:22, Ps. 51:16–17; Isa. 1:11, 19; Jer. 6:19–20; Hos. 6:6; Amos 5:20–21).

在本段中，作者曾兩次提及，上帝“不喜歡”舊盟約的獻祭（見  希伯來書 10:6、8）。這並不是說，舊的獻祭有什麼錯誤，或者真誠的敬拜者，以遵守上帝的律法，不會從中得到任何好處。這只是說，除了敬拜者順服的心之外，上帝並不喜歡其他的獻祭。再多的祭品也無法代替順服（撒母耳記上  15:22，詩篇  51:16-17；賽  1:11, 19；耶  6:19-20；何西阿  6:6；阿摩司書 5： 20-21）。

 

Jesus came to do the Father’s will. This will is the new covenant that has replaced the old covenant. Through His death and resurrection, Jesus Christ has taken away the first covenant and established the second. The readers of this epistle called Hebrews would get the message: why go back to a covenant that has been taken away? Why go back to sacrifices that are inferior?

耶穌來是要遵行天父的旨意。這旨意是用新盟約取代舊盟約。耶穌基督藉由祂的死和復活，取消了第一個盟約，建立了第二個盟約。這封信取名為希伯來書的意義，是要讀者會得到這信息的回應：為什麼要回到已經被遺棄的盟約呢？ 為什麼要回到次等的獻祭？

 

The effectiveness of the better sacrifice (v. 10). Believers have been set apart (“sanctified”) by the offering of Christ’s body once for all. No old covenant sacrifice could do that. An old covenant worshipper had to be purified from ceremonial defilement repeatedly. But a new covenant saint is set apart finally and completely.

更美獻祭的功效（第 10 節）。信徒因一次永遠獻上基督的身體，而與祂分別為聖（“成聖”）。任何舊盟約避獻祭都無法做到這點。舊約崇拜者必須反复淨化禮儀上的污穢。但新盟約聖徒最終徹底地分別為聖。

 

2.  Christ’s Sacrifice Need Not Be Repeated (10:11–18)

2.  基督的獻祭是只有一次，不需要重複（10:11-18）

 

Again the writer contrasted the old covenant high priest with Jesus Christ, our Great High Priest. The fact that Jesus sat down after He ascended to the Father is proof that His work was completed (Heb. 1:3, 13; 8:1). The ministry of the priests in the tabernacle and temple was never done and never different: they offered the same sacrifices day after day. This constant repetition was proof that their sacrifices did not take away sins. What tens of thousands of animal sacrifices could not accomplish, Jesus accomplished with one sacrifice forever!

作者再次將舊盟約大祭司與我們的大祭司耶穌基督進行對比。耶穌升天后，坐在天父右邊的事實，證明祂的作為完成了（希伯來書  1:3、13；8:1）。祭司在會幕和聖殿中的事工永遠沒有做完過，也永遠一樣：他們日復一日地獻上同樣的祭物。這種不斷的重複，證明了他們的獻祭不能除去罪。數以萬計的動物獻祭無法完成的事，耶穌只以一次獻祭就完成了！

 

The phrase “sat down” refers us again to Psalm 110:1: “Sit thou at my right hand, until I make thine enemies thy footstool.” Christ is in the place of exaltation and victory. When He returns, He shall overcome every enemy and establish His righteous kingdom. Those who have trusted Him need not fear, for they have been “perfected forever” (Heb. 10:14). Believers are “complete in Him” (Col. 2:10). We have a perfect standing before God because of the finished work of Jesus Christ.

“坐下”一詞再次引向詩篇 110篇1節：“你坐在我的右邊，等我使祢的仇敵成為祢的腳凳。”基督在被高舉和得勝的位置。當祂再來時，將戰勝一切仇敵，建立祂公義的國度。那些信靠祂的人不必害怕，因為他們已經“永遠完全成聖”（希伯來書  10:14）。信徒“在祂裡面得了豐盛”（哥羅西書  2:10）。由於耶穌基督完成了祂的作為，使我們在上帝面前擁有完美的地位。

 

How do we know personally that we have this perfect standing before God? Because of the witness of the Holy Spirit through the Word (Heb. 10:15–18). The witness of the Spirit is based on the work of the Son and is given through the words of Scripture. The writer (Heb. 10:16–17) quoted Jeremiah 31:33–34, part of a passage he’d also quoted in Hebrews 8:7–12. The old covenant worshipper could not say that he had “no more consciousness of sins” (Heb. 10:2). But the new covenant believer can say that his sins and iniquities are remembered no more. There is “no more offering for sin” (Heb. 10:18) and no more remembrance of sin!

我們個人如何知道，在上帝面前我們擁有這樣的完美？ 因為聖靈藉著祂話語作見證（希伯來書  10:15-18）。聖靈的見證是基於聖子的作為，是藉由聖經的話。作者引用了耶利米書 31章33-34等節（希伯來書 10:16-17），他在希伯來書 8章7-12等節中也引用過這一段話的一部分。舊盟約崇拜者不能說他“不再有罪的譴責”（希伯來書 10:2）。但新盟約信徒可以這樣說，他的罪和過犯不再被記念。 “不再有為贖罪的獻祭”（希伯來書 10:18），罪也不再被記念！

 

I once shared a conference with a fine Christian psychiatrist whose lectures were very true to the Word. “The trouble with psychiatry,” he told me, “is that it can only deal with symptoms. A psychiatrist can remove a patient’s feelings of guilt, but he cannot remove the guilt. It’s like a trucker loosening a fender on his truck so he won’t hear the motor knock. A patient can end up feeling better, but have two problems instead of one!”

我曾經在一個會議中，與一位優秀的基督教精神病學家的演講中分享，他的演講非常符合聖經。他告訴我，“精神病學的問題是只能處理症狀。精神科醫生可以消除患者的對罪的內疚感，但他無法除去罪。這就像卡車司機鬆開卡車上的擋泥板，這樣他就不會聽到馬達的敲擊聲。病人最終會感覺好些，但這是把兩個問題合而為一個！”

 

When a sinner trusts Christ, his sins are all forgiven, the guilt is gone, and the matter is completely settled forever.

當罪人信靠基督時，他的罪就都赦免了，罪形就消失，這件事就永遠徹底解決。