906 英翻中 (606) Better Promis. 更美的應許. 11/9/2024

906 英翻中 (606)                       Better Promis.                       更美的應許.                                                                            11/9/2024

3.  It Is Founded on Better Promises (8:6–13)                                                                                            3.  建立在更美的應許上（8:6-13）

Moses was the mediator (go-between) of the old covenant in the giving of the law (Gal. 3:19–20). The people of Israel were so frightened at Mount Sinai that they begged Moses to speak to them so that they would not have to hear God speak (Ex. 20:18–21). Sad to say, this fear of God did not last long, for the people soon disobeyed the very law they promised to keep. The Mediator of the new covenant is Jesus Christ, and He is the only Mediator (1 Tim. 2:5). Christ’s ministry as Mediator is more excellent than that of the Old Testament priests because it is based on a better covenant; and His covenant is founded on better promises.                                                                 摩西是在舊約時代頒布律法的中保（中間人）（加拉太書  3:19-20）。以色列人在西奈山非常害怕，懇求摩西對他們說話，這樣他們就不必聽到上帝說話（出埃及記  20:18-21）。可悲的是他們對上帝的敬畏，並沒有持續多久，因為他們很快就違背了他們承諾遵守的律法。新盟約的中保是耶穌基督，祂是唯一的中保（提摩太前書  2:5）。基督作為中保的職事，比舊約時代祭司的事工更出色，因為耶穌基督基於更好的盟約；祂的盟約建立在更美好的應許之上。

The “better covenant” that is referred to in this paragraph was announced by the prophet Jeremiah (Jer. 31:31–34). The promise was given in a prophecy that assured the Jews of future restoration. Jeremiah ministered during the closing years of the nation’s history, before Judah went into Babylonian captivity. At a time when the nation’s future seemed completely destroyed, God gave the promise of restoration and blessing.                                                                                本段中所提到的“更美之約”是先知耶利米宣布的（耶利米書  31:31-34）。這應許是在預言向猶太人保證未來的復興。先知耶利米在在猶大國被擄到巴比倫之前的最後幾年任職。在猶大國家的將來盼望似乎完全被摧毀的時候，上帝授權耶利米先知預言猶大國復興和祝福的應許。

Before our Lord went to Calvary, He celebrated the Passover with His disciples in the Upper Room. At that supper, He instituted what we call “the Lord’s Supper.” He said, taking the cup, “This cup is the new testament [covenant] in my blood, which is shed for you” (Mark 14:22–24; Luke 22:20). The apostle Paul quoted these words and applied them to the church (1 Cor. 11:23–27). The writer of Hebrews stated clearly that Jesus Christ now “is the mediator of the new covenant” (Heb. 9:15) and repeated it (Heb. 12:24).                                                                             在我們的主去各各他山之前，祂和門徒在角樓上慶祝了逾越節。在那次晚餐上，祂設立了“主的晚餐”。祂拿起杯子說，“這杯是用我的血立下的新約 ‘新盟約’，是為你們流的”（馬可福音  14：22-24；路加福音  22：20）。使徒保羅引用了這些話，並將其應用到教會中（哥林多前書  11:23-27）。希伯來書的作者清楚地指出，耶穌基督現在“是新盟約的中保”（希伯來書  9:15）並在（希伯來書 12:24）之中重複闡述一遍。

What, then, is the relationship between this new covenant promised to Israel, but today experienced by the church? Or, to state it another way, how can God promise these blessings to the Jews and then turn around and give them to the church?                                                               那麼，這個應許給以色列的新盟約，與今天教會所經歷的關係是什麼？換句話說，上帝怎麼能把應許給猶太人的祝福，然後又轉過來給教會呢？

Some Bible students solve the problem by concluding that the church is “spiritual Israel” and that the new covenant promises therefore belong to “Abraham’s spiritual seed” today. That believers today are the “spiritual seed” of Abraham is clear from Galatians 3:13–29; but this is not the same as saying that the church is “spiritual Israel.” The promise quoted in Hebrews 8:8 specifically names “the house of Israel and … the house of Judah.” Once we are permitted to make such plain words as “Israel” and “Judah” mean something else, there is no end to how we might interpret the Bible!                                                                                                                                                   一些聖經學生研讀後，得出結論認為教會是“屬靈的以色列國”，因此新盟約的應許屬於今天的“亞伯拉罕的屬靈後裔”，從而解決了這個問題。加拉太書 3章13-29等節清楚地表明，今天的信徒是亞伯拉罕的“屬靈後裔”；但這與說教會是“屬靈的以色列國”不同。希伯來書 8 章 8 節引用的應許特指“以色列家和……猶大家”。一旦允許我們將諸如“以色列”和“猶大”這樣簡單的聖經名詞，用以表示別的意思，那麼對聖經的解釋我們將無法終止!

Other students believe that this “new covenant” has no present fulfillment in the church, but that it will be fulfilled only when the Jews are regathered and the kingdom is established at our Lord’s return to earth in glory. But then we have the problem of explaining Hebrews 9:15 and 12:24, verses that state that Jesus Christ is today the Mediator of the new covenant. To affirm that there are two “new covenants,” one for Israel and one for the church, is to create more questions!           其他有些學生認為，這個“新盟約”在教會中沒有在現代應驗，但只有當猶太人重新聚集，並在我們的主榮耀再來時，建立上帝的國度時，它才會應驗。但是，在我們於解釋希伯來書 9章15節 和 12章24節時，遇到了問題，這兩節說耶穌基督是今天新盟約的中保。確認有兩個“新盟約”，一個是給以色列國的，一個是給教會的，於是製造出更多的問題！

Perhaps the solution is found in God’s principle of “to the Jew first” (Rom. 1:16). God did promise a new covenant for His people, but the blessings of this covenant are wrapped up in God’s Son, Jesus Christ. He is the Mediator of the new covenant. When Jesus began His ministry on earth, He went to His own people first (Matt. 15:24). When He sent out His disciples, He sent them only to Israel (Matt. 10:5–6). When He commissioned the church to witness, He instructed them to begin in Jerusalem (Luke 24:46–48; Acts 1:8). Peter’s message at Pentecost was addressed only to Jews and to Gentiles who were Jewish proselytes (see Acts 2:14, 22, 36). In his second recorded sermon, Peter clearly stated that the good news of the gospel would go to the Jews first (Acts 3:25–26).                                                                                                                                                              或許可以在上帝“先給猶太人”的原則中找到解決辦法（羅馬書  1:16）。上帝確實為祂的子民應許了新盟約，但這新盟約的祝福放在上帝的兒子耶穌基督裡。祂是新盟約的中保。當耶穌開始祂在地上的事奉時，首先去見祂自己的人（馬太福音  15:24）。當他差遣祂的門徒時，只差遣他們到以色列人那裡去（馬太福音  10:5-6）。當祂委託教會作見證時，祂指示他們從耶路撒冷開始（路加福音  24：46-48；使徒行傳  1：8）。彼得在五旬節的信息只傳講給猶太人和那些歸信猶太教的外邦人（見  使徒行傳  2:14, 22, 36）。在彼得第二次講道的記錄裡，彼得明確指出福音的好消息將首先傳給猶太人（使徒行傳 3：25-26）。

But the nation rejected the message and the messengers. While it is true that thousands of individuals trusted Christ and were saved, it is also true that most of the nation rejected the Word, and that the religious leaders opposed the ministry of the church. One result was the stoning of Stephen (Acts 7). But what was God’s response? The gospel moved from Jerusalem and Judea into Samaria (Acts 8), and then to the Gentiles (Acts 10).                                                                    但是以色列國拒絕了這信息和使者。同時確實有成千上萬的人相信基督並得救，但大多數國家拒絕聖經，宗教領袖也反對教會的事工，這也是事實。造成的結果之一，是司提反被石頭打死（使徒行傳  7章）。但上帝的回應是什麼？ 福音從耶路撒冷和猶太傳到撒瑪利亞（使徒行傳  8 章），然後傳到外邦人（使徒行傳  10 章）。

The church today is made up of regenerated Jews and Gentiles who are one body in Christ (Eph. 2:11–22; Gal. 3:27–29). All who are “in Christ” share in the new covenant, which was purchased on the cross. Today the blessings of the new covenant are applied to individuals. When Jesus comes in glory to redeem Israel, then the blessings of the new covenant will be applied to that beleaguered nation. Read all of Jeremiah 31 to see what God has planned for Israel, His people.      今天的教會由在基督裡成為一體的重生的猶太人和外邦人組成（以弗所書  2:11-22；加拉太書  3:27-29）。所有“在基督裡”的人都分享了從十字架上買來的新盟約。今天，新盟約的祝福適用於任何人。當耶穌在榮耀中降臨救贖以色列時，新盟約的祝福就會應用到這遭受苦難的國家。讀完耶利米書 31全章，你就了解上帝為祂的子民以色列人計劃了什麼。

Before we examine the “better promises” of the new covenant, we must settle another matter. We must not conclude that the existence of the new covenant means that the old covenant was wrong or that the law has no ministry today. Both covenants were given by God. Both covenants were given for people’s good. Both covenants had blessings attached to them. If Israel had obeyed the terms of the old covenant, God would have blessed them and they would have been ready for the coming of their Messiah. Paul pointed out that the old covenant had its share of glory (2 Cor. 3:7–11). We must not criticize the old covenant or minimize it.                                                                  在我們檢查新盟約內的“更美的應許”之前，必須先解決另一件事。我們不能因為說明舊約是錯誤，而斷定新盟約的存在，或者說律法在今天不能有所作為。這兩約都是上帝賜的。這兩盟約都是為了人的利益而設立的。兩個聖約都附有祝福。如果以色列遵守舊盟約的條款，上帝就會祝福他們，他們就會為他們的彌賽亞的到來做好準備。保羅指出舊盟約也有它的榮耀（哥林多後書  3：7-11）。我們不可批評舊盟約或將其貶低。

Even though the new covenant of grace brings with it freedom from the law of Moses (Gal. 5:1), it does not bring freedom to disobey God and sin. God still desires that the “righteousness of the law” should be fulfilled in us through the ministry of the Holy Spirit (Rom. 8:1–4). There is a lawful use of the law (1 Tim. 1:8–11).                                                                                                     儘管新盟約的恩典帶來了脫離摩西律法的自由（加拉太書  5:1），但它並沒有帶來不順服上帝和犯罪的自由。上帝仍然希望“律法的義”通過聖靈的職事，實現在我們身上（羅馬書  8:1-4）。律法的使用是合法的（提摩太前書  1:8-11）。

Now we are ready to consider the “better promises” that belong to the new covenant.                     現在我們準備好考慮屬於新盟約的“更美的應許”。

The promise of God’s grace (vv. 7–9). The emphasis in the new covenant is on God’s “I will.” The nation of Israel at Sinai said, “All the words which the Lord hath said will we do” (Ex. 24:3). But they did not obey God’s words. It is one thing to say, “We will!” and quite another thing to do it. But the new covenant does not depend on man’s faithfulness to God but on God’s faithful promise to man. The writer of Hebrews affirmed God’s “I will” on behalf of those who trust Jesus Christ (Heb. 8:10). In fact, God’s “I will” is stated three times in that one verse and six times in Hebrews 8:8–12.                                                                                                                                                          上帝恩典的應許（7-9 等節）。新盟約的重點是在上帝的“我要”。在西奈山的以色列民族說，“凡主所說的，我們都必遵辦”（出埃及記  24:3）。但他們沒有聽從祂的話。說“我們會的！”是一回事。停止其他的事，去做是另一回事。但新盟約不取決於人對上帝的忠誠，而是取決於上帝對人的信實應許。希伯來書的作者代表那些相信耶穌基督的人肯定了上帝的“我要去做”（希伯來書  8:10）。事實上，上帝的“我要”在那一節經文中重復說了三遍，在希伯來書  8章8-12等節中說了六次。

God led Israel out of Egypt the way a father would take a child by the hand and lead him. God gave Israel His holy law for their own good, to separate them from the other nations and to protect them from the sinful practices of the heathen. But the nation failed; “they continued not in my covenant” (Heb. 8:9). God’s responses to Israel’s disobedience were to discipline them repeatedly and finally to send them into captivity.                                                                                   上帝帶領以色列人出埃及，就像父親拉著孩子的手帶領他一樣。上帝為了以色列人的利益，賜予他神聖的律法，將他們與其他國家分開，保護他們遠離異教徒的罪惡行徑。但是以色列國失敗了； “他們不守我的約”（希伯來書  8:9）。上帝對以色列人不順服的回應，是反复管教他們，最後將他們被外國囚禁。

God did not find fault with His covenant but with His people. “Wherefore, the law is holy, and the commandment holy, and just, and good” (Rom. 7:12). The problem is not with the law, but with our sinful natures, for by ourselves we cannot keep God’s law. The law “made nothing perfect” (Heb. 7:19) because it could not change any human heart. Only God’s grace can do that.               上帝並沒有責怪祂所訂定的新盟約，而是責備祂的子民。 “因此，律法是聖潔的，誡命是聖潔的，公正的，良善的”（羅馬書  7:12）。問題不在於律法，而在於我們的罪性，因為靠我們自己無法遵守上帝的律法。律法“原來一無所成”（希伯來書 7:19），因為它不能改變任何人的內心。只有上帝的恩典才能改變人心。

The new covenant is wholly of God’s grace; no sinner can become a part of this new covenant without faith in Jesus Christ. Grace and faith go together just as the law and works go together (Rom. 11:6). The law says, “The man that doeth them [the things written in the law] shall live in them” (Gal. 3:12). But grace says, “The work is done—believe and live!”                                         新盟約完全出於上帝的恩典；任何罪人在耶穌基督裡沒有對祂的信心，都不能成為新盟約的一部分。恩典與信心相輔相成，就像律法與行事為人相輔相成一樣（羅馬書 11:6）。律法說，“行這些事的  ‘律法上所記載的事’  就必因此活著”（加拉太書 3:12）。但恩典說，“拯救贖罪之作為已經完成，— ‘相信’，並且活著！”

The promise of internal change (v. 10). The law of Moses could declare God’s holy standard, but it could never provide the power needed for obedience. Sinful people need a new heart and a new disposition within; and this is just what the new covenant provides. (For a parallel passage, see Ezek. 36:26–27.) When a sinner trusts Christ, he receives a divine nature within (2 Peter 1:1–4). This divine nature creates a desire to love and obey God. By nature, sinful people are hateful and disobedient (Titus 3:3–7), but the new nature gives each believer both the desire and the dynamic for a godly life.                                                                                                                                           內心改變的承諾（第 10 節）。摩西的律法可以宣告上帝的聖潔標準，但它永遠不能提供順服上帝所需的大能。有罪的人需要新生的心，裡面有新的本性；而這正是新盟約所提供的。 （平行述說的經節，見  以西結書  36:26-27。）當罪人相信基督時，在他心裡面接受了上帝的本性（彼得後書  1:1-4）。這種神聖的新本性創造了愛和順服上帝的慾望。罪人的本性是恨的和不順服的（提多書  3：3-7），但新的本性給了每個信徒對敬虔生活的慾望和大能。

The law was external; God’s demands were written on tablets of stone. But the new covenant makes it possible for God’s Word to be written on human minds and hearts (2 Cor. 3:1–3). God’s grace makes possible an internal transformation that makes a surrendered believer more and more like Jesus Christ (2 Cor. 3:18).                                                                                                         律法是外添的；上帝的要求寫在石版上。但新盟約使上帝的話語有可能刻寫在人的意念和心靈上(哥林多後書  3:1-3）。上帝的恩典使內心的轉變成為可能，且能使降服的信徒越來越像耶穌基督（哥林多後書  3:18）。

It is unfortunate that many Christians think they are saved by grace but must then fulfill their Christian life according to the Old Testament law. They want the new covenant for salvation but the old covenant for sanctification. The apostle Paul had a phrase to describe this condition: “fallen from grace” (Gal. 5:4). Not “fallen from salvation,” but fallen from the sphere of God’s blessing through grace. We do not become holy people by trying to obey God’s law in our own power. It is by yielding to the Holy Spirit within that we fulfill the righteousness of the law (Rom. 8:1–4); and this is wholly of grace. The promise of forgiveness for all (vv. 11–12).                              不幸的是，許多基督徒認為是靠恩典得救，但他們必須按照舊約律法來應驗在他們基督徒生活中。他們要新盟約來得救，但要舊盟約使他們成聖。使徒保羅用一句話來描述這種情況，“從恩典中墜落”（加拉太書  5:4）。不是“從救恩中墜落”，而是從上帝藉由恩典祝福的範圍中墜落。我們不會因試圖靠自己的力量，遵守上帝的律法而成聖。只有藉由順服內在的聖靈，我們才能成全律法的義（羅馬書  8:1-4）；這完全是出於恩典。不再紀念他們罪愆的應許之恩典（希伯來書  8:11-12 節）。

There is no forgiveness under the law because the law was not given for that purpose. “Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is knowledge of sin” (Rom. 3:20). The law could not promise forgiveness to Israel, let alone to all mankind. It is only through the sacrifice of Jesus Christ that forgiveness is possible to all who will call on Him. The Old Testament sacrifices brought a remembrance of sins, not a remission of sins (Heb. 10:1–3, 18).                                                                                                                                                                律法之下沒有赦免，因為律法不是為此目的而0賜下的。 “所以凡有血氣的，都不能因行律法稱義；因為律法本是使人知罪”（羅馬書  3:20）。 律法不能承諾寬恕以色列人，更不用說全人類的罪。只有藉由耶穌基督釘十字架的捨命，所有呼求祂的人才能得到寬恕。舊約獻祭是叫人每年想起罪來，而不是赦免罪（希伯來書  10:1-3、18）。

Hebrews 8:11 quotes Jeremiah 31:34. It refers to that day when Israel shall be reunited with Judah (Heb. 8:8) and shall rejoice in the promised kingdom (Jer. 31:1–14). In that day, there will be no need to share the gospel with others because everyone will know the Lord personally. However, until that day, it is both our privilege and our responsibility to share the gospel message with a lost world.                                                                                                                                           希伯來書  8章11節引用耶利米書 31章34節。 是指的以色列國將與猶大國團聚的那一天說的（希伯來書  8:8），並在應許的國度中歡欣鼓舞（耶利米書  31:1-14）。到那一天，不需要與人分享福音，因為每個人都會親自認識主。然而，在直到那一天日子的到來這段時間，與失喪的世界分享福音信息既是我們的榮幸，也是我們的責任。

What does it mean that God remembers our sins and iniquities no more (Heb. 8:12)? This important statement is quoted again in Hebrews 10:16–17. Does it mean that our all-knowing God can actually forget what we have done? If God forgot anything, He would cease to be God! The phrase “remember no more” means “hold against us no more.” God recalls what we have done, but He does not hold it against us. He deals with us on the basis of grace and mercy, not law and merit. Once sin has been forgiven, it is never brought before us again. The matter is settled eternally.                                                                                                                                                      上帝要寬恕我們的不義，不再記念我們的罪孽，是什麼意思（希伯來書 8:12）？希伯來書 10章16-17 等節，再次引用了這重要的宣稱。這是否意味著我們無所不知的上帝實際上可以忘記我們所做的一切？  若上帝忘記了什麼，祂就不再是上帝了！ “不要再記住”這句話的意思是“不要再敵對我們”。上帝記得我們所做的一切，但祂並不再敵對我們。上帝以恩典和憐憫為基礎，而不是根據律法和功德來對待我們。罪一旦赦免了，就不會再出現在我們面前。這件事永遠解決了。

As a pastor in counseling ministry I have often heard people say, “Well, I can forgive—but I cannot forget!”                                                                                                                                          作為輔導事工的牧師，我經常聽到人們說，“好吧，我可以原諒，但我不能忘記！”

 “Of course you can’t forget,” I usually reply. “The more you try to put this thing out of your mind, the more you will remember it. But that isn’t what it means to forget.” Then I go on to explain that “to forget” means “not to hold it against the person who has wronged us.” We may remember what others have done, but we treat them as though they never did it. How is this possible? It is possible because of the cross, for there God treated His Son as though He had done it! Our experience of forgiveness from God makes it possible for us to forgive others.                    我通常會這樣回答，“你當然不能忘記，你越想把這件事忘掉，你就越會記住它。但這不是忘記的意思。”然後我繼續解釋，“忘記”的意思是“不要把它放在敵對我們的人身上”。我們可能記得別人做過什麼，但我們對待他們就好像他們從未做過一樣。這怎麼可能？  因為十字架上的拯救，變成可能，因為在那裡上帝對待祂的兒子，就好像祂已經做到了一樣！  從上帝那裡得到饒恕我們的經歷，使我們有大能饒恕他人。

The promise of eternal blessing (v. 13). The old covenant was still governing the nation of Israel at the time this epistle was written. The temple was standing and the priests were offering their appointed sacrifices. Devout Jews probably thought that their Christian friends were foolish to abandon such a “solid religion” for a faith that was seemingly intangible. What the unbelieving Jews did not realize was that their “solid religion” had grown old and was about to vanish away. In AD 70 the city of Jerusalem and the temple were destroyed by the Romans, and the Jews have not had a temple or a priesthood to serve them ever since (see Hos. 3:4).                                              永恆祝福的應許（第 13 節）。在寫這封書信的時候，舊盟約仍在統治著以色列國。聖殿矗立著，祭司們正在獻上他們指定的祭品。虔誠的猶太人可能認為，他們的基督徒朋友為了一種看似無形的信仰而放棄這種“堅實的宗教”是愚蠢的。不信的猶太人沒有意識到，他們的“堅固的宗教”已經老去，即將消失。公元 70 年，耶路撒冷城和聖殿被羅馬人摧毀，從那時起，猶太人就沒有聖殿或祭司的職事為他們服務（見  何西阿書  3:4）。

However, the new covenant brings eternal blessing. Jesus Christ is the Author of “eternal salvation” (Heb. 5:9) and “eternal redemption” (Heb. 9:12). The new covenant can never get old and disappear. The Greek word translated “new” means “new in quality,” not “new in time.” This new covenant is of such quality that it will never need to be replaced!                                                  然而，新盟約帶來了永恆的祝福。耶穌基督是“永遠的救恩”（希伯來書  5:9）和“永遠的救贖”（希伯來書  9:12）的創始者。新盟約永遠不會變舊和消失。翻譯成“新的”的希臘詞的意思是“質量是新的”，而不是“時間上是新的”。這個新盟約的品質是永遠不需要更換的！

Yes, our Lord is ministering on the basis of a better covenant, a new covenant that makes us partakers of the new nature and the wonderful new life that only Christ can give.                          是的，我們的主在更美盟約的基礎上為祭司的職事，只有基督所賜予的新本性和奇妙的新生命的我們，才與新盟約有份。