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)                              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！