896 英翻中 (596) Let me not crusify You again, Oh Lord. 主阿,叫我不重釘祢在十字架上.11/4/2024
2. The Call to Spiritual Maturity (6:1–12) 2. 靈命成熟的呼召（6:1-12）
No one can escape coming into the world as a baby, because that is the only way to get here! But it is tragic when a baby fails to mature. No matter how much parents and grandparents love to hold and cuddle a baby, it is their great desire that the baby grow up and enjoy a full life as a mature adult. God has the same desire for His children. That is why He calls to us, “Go on to maturity” (Heb. 6:1 niv)! 沒有人能不作嬰兒後，才來到這個世界，因為那是必經唯一途徑！但當嬰兒未能成熟時，他是可悲的。無論父母和祖父母多麼喜歡擁抱和撫愛嬰兒，他們最大的願望是讓嬰兒長大，並長大成人，享受充實的成熟的大人的生活。上帝對祂的孩子，也有同樣的渴望。這就是為什麼祂呼召我們，“繼續長大成熟”（希伯來書 6:1 新國際版）！
It is a call to spiritual progress (vv. 1–3). If we are going to make progress, we have to leave the childhood things behind and go forward in spiritual growth. Hebrews 6:1 literally reads, “Therefore, having left [once and for all] the elementary lessons [the ABCs] of the teaching of Christ.” When I was in kindergarten, the teacher taught us our ABCs. (We didn’t have television to teach us in those days.) You learn your ABCs so that you might read words, sentences, books—in fact, anything in literature. But you do not keep learning the basics. You use the basics to go on to better things. 這是對屬靈長進的呼召（1至3 等節）。如果我們要獲得進步，我們必須把童年的事情拋在腦後，在靈性上向前進展。希伯來書 6章1節應該這樣讀，“所以，我們應當立刻 離開基督道理的開端 ‘竭力一次進到完全的地步’。” 當我上幼兒園的時候，老師教我們的是基礎知識的開端。 （那時沒有電視可以教我們。）你學習基礎知識的開端，就可以閱讀單詞、句子、書籍，實際上是文學中的任何東西。但是你沒有繼續留在基礎知識的學習階段。可以使用基礎知識，你繼續去做更好的事情。
The phrase, “Let us go on,” should be translated, “Let us be carried forward.” It is God who enables us to progress as we yield to Him, receive His Word, and act on it. A baby does not “grow himself.” He grows as he eats, sleeps, exercises, and permits his body to function. Nature, as ordained by God, carries the baby along day after day, and gradually he matures into an adult. It is normal for Christians to grow; it is abnormal for them to have arrested growth. 短語“讓我們繼續前進”應該翻譯成“繼續帶我們前進”。當我們順服上帝、接受祂的話語並付諸行動時，是祂使我們能夠進步。嬰兒不會“自己成長”。他隨著吃、睡、鍛煉而成長，並允許他的身體發揮作用。按照上帝命定的大自然的運作，日復一日地照顧著嬰兒，慢慢地他長大成人。基督徒的成長是正常的；他們停滯成長是不正常的。
The
writer lists six foundational truths of the Christian life, all of which, by
the way, are also foundational to the Jewish faith. After all, our Christian
faith is based on the Jewish faith and is a fulfillment of it. “Salvation is of
the Jews” (John
The
first two items (repentance and faith) are Godward and mark the initiation of
the spiritual life. To repent means to change one’s mind. It is not simply a
“bad feeling about sin,” because that could be regret or remorse. It is
changing one’s mind about sin to the point of turning from it. Once a sinner
has repented (and this itself is a gift from God, Acts
The
next two items (baptisms and laying on of hands) have to do with a person’s
relationship to the local assembly of believers. In the New Testament, a person
who repented and trusted Christ was baptized and became a part of a local
church (Acts
The
last two items, the resurrection of the dead (Acts 24:14–15) and the final
judgment (Acts
This progress does not affect salvation (vv. 4–6). These verses, along with the exhortation in Hebrews 10:26–39, have given people cause for worry and concern, mainly because these verses have been misunderstood and misapplied. I have received long-distance phone calls from upset people who have misread this passage and convinced themselves (or been convinced by Satan) that they were hopelessly lost and had committed some unpardonable sin. While I do not want to give a false assurance to any professed Christian who is not truly born again, neither do I want to cause some true believer to stumble and miss God’s best. 這種進展不會影響救恩（4至6等節）。這些經文連同希伯來書 10章26至39節 中的勸勉，讓人感到擔憂和告誡，主要是因為這些經文被誤解和誤用。我接到過一些心煩意亂的人打來的長途電話，他們誤讀了這段經文，並說服自己（或被撒旦說服）他們已經無可救藥地迷失了，犯了一些不可饒恕的罪。雖然我不想給任何沒有真正重生的自稱是基督徒的人，提供虛假的保證，但我也不想讓一些真正的信徒，跌倒並錯過上帝最好的。
Bible
students over the years have come up with several approaches to this serious
passage. One view is that the writer is warning us against the sin of apostasy,
willfully turning one’s back on Jesus Christ and returing to the old life.
According to them, such a person would be lost forever. I have several problems
with this interpretation. To begin with, the Greek word apostosia is not used
in this passage. The verb for “fall away” (Heb. 6:6) is parapipto, which
literally means “to fall alongside.” Second, we always interpret the obscure by
the obvious. There are many verses in Scripture that assure the true believer
that he can never be lost. In fact, one of the greatest arguments for security
is the last section of this chapter (Heb.
Those who teach that we can lose our salvation also teach that such a person can be restored. But this passage (Heb. 6:4–6) teaches just the opposite! If you omit the intervening clauses, the statement reads: “For it is impossible … to renew them again to repentance.” In other words, if this refers to apostasy, once a saved person turns his back on Christ, he cannot be restored to salvation. He is lost forever. 那些教導我們會失去救恩的人，他們也教導那些人可以重建。但這段經文（希伯來書 6:4-6）的教導恰恰相反！如果你省略中間的條規，這段經文會如此的來讀，“因為不可能…..再讓他們重新悔改。”換句話說，如果這是指離棄背道，一旦得救的人重新釘上帝的兒子在十字架，他就無法恢復得救。他就永遠失去了。
Others claim that the people addressed were not true believers. They had cooperated with the Holy Spirit up to a point, but were not actually born again. Well, let’s examine the description of these people and see if they possessed true salvation. 其他人認為那些所採訪的人不是真正的信徒。他們在某種程度上與聖靈合作，但實際上並沒有重生。那麼，我們來看看這些人的描述，看看他們是否擁有真正的救恩。
They
were “enlightened” (Heb. 6:4). The “once” means “enlightened once and for all.”
The way this same verb is used in Hebrews
They “tasted of the heavenly gift” (Heb. 6:4b), and “tasted the good word of God, and the powers of the world [age] to come” (Heb. 6:5). To claim that these people “tasted but did not eat” is to base interpretation on one meaning of an English word. God permitted His Son to “taste death for every man” (Heb. 2:9). Surely Jesus Christ did not simply sample death on the cross! “Taste” carries the idea of “experience.” These Hebrew believers had experienced the gift of salvation, the Word of God, and the power of God. Doesn’t this describe authentic salvation? 他們“嚐過天上的恩賜”（希伯來書 6:4節中段），“嚐過上帝良善的道，和來世（時代）的權勢”（希伯來書 6:5）。聲稱這些人“嚐過但沒有吃過”是基於英語單詞的一種含義的解釋。上帝允許祂的兒子“為所有的人嘗死味”（希伯來書 2:9）。耶穌基督當然不是簡單地在十字架上嚐到死亡的滋味！ “品味”承載著“體驗”的理念。這些希伯來信徒經歷了救恩的恩賜、上帝的話語和祂的大能。這不是在描述真正的救恩嗎？
They
“were made partakers of the Holy Spirit” (Heb. 6:4c). To suggest that they only
went along with the Holy Spirit to a certain extent is to ignore the simple
meaning of the verb. It means “to become sharers.” These same people were not
only “sharers of the Holy Spirit,” but also “sharers of the heavenly calling”
(Heb. 3:1) and “sharers of Christ” (Heb.
In view of these facts, I have concluded that the people addressed were true believers, not mere professors. Furthermore, how could unsaved people ever disgrace Jesus Christ and put Him to open shame? 鑑於這些事實，我得出結論，所採訪的人是真正的信徒，而不僅僅是教導者。此外，未得救的人怎麼會羞辱耶穌基督，並公開的羞辱祂呢？
A third view is that this sin (whatever it is) could be committed only by Hebrew Christians in the first century, while the temple services were still going on. If so, then why did the writer connect this exhortation with the heavenly priesthood of our Lord and the importance of spiritual maturity? If what he wrote about cannot happen today, what is the motivation behind the exhortation? It all seems futile to me if we limit these verses to first-century Jewish believers. 第三種觀點認為，只能由公元一世紀的希伯來的基督徒犯這種罪（無論是什麼罪），那時聖殿祭祀仍在進行。如果是這樣，那麼作者為什麼要把這個勸勉，與我們主的天上祭司和靈命成熟的重要性聯繫起來？如果他所寫的不能在今天發生，那麼勸告背後的動機是什麼？如果我們把這些經文限制在第一世紀的猶太信徒身上，我覺得這一切都是徒勞的。
Then what is the writer trying to say to us? It is probable that he was describing a hypothetical case to prove his point that a true believer cannot lose his salvation. His statement in Hebrews 6:9 seems to support this interpretation: “Even though we speak like this, dear friends, we are confident of better things in your case” (niv). His argument runs like this: “Let’s suppose that you do not go on to maturity. Does this mean that you will go back to condemnation, that you will lose your salvation? Impossible! If you could lose your salvation, it would be impossible to get it back again, and this would disgrace Jesus Christ. He would have to be crucified again for you, and this could never happen.” 那麼作者想對我們說什麼呢？很可能他在描述一個假設的案例來證明他的觀點，即一個真正的信徒不會失去他的救恩。他在希伯來書 6章9節 中的陳述，似乎支持這種解釋：“親愛的弟兄們，我們雖然這樣說，却深信你們的行為強過這些，近乎得救”（新國際版）。他的論點是：“假設你沒有繼續成熟。這是否意味著你將回到定罪中，那你將失去救恩？ 不可能的！ 若失去你的救恩，就不可能再找回來，這將會讓耶穌基督蒙羞。祂必須為你再一次重釘十字架，這事永遠不會發生。”
In Hebrews 6:4, the writer changed the pronouns from “we” and “us” to “those.” This change also suggests that he had a hypothetical case in mind. 在希伯來書 6章4節 中，作者將代名詞從“我們”和“我們的”改為“那些”。這種變化也表明他有一個假設案例的心志。
However, there is another possible interpretation that does not require a hypothetical case. You should note that the words crucify and put in Hebrews 6:6 are, in the Greek, present participles: “while they are crucifying … and while they are putting him to an open shame.” The writer did not say that these people could never be brought to repentance. He said that they could not be brought to repentance while they were treating Jesus Christ in such a shameful way. Once they stop disgracing Jesus Christ in this way, they can be brought to repentance and renew their fellowship with God. 然而，還有另一種不需要假設案例可能的解釋。你應該注意到，希伯來書 6章6節 中的釘十字架….和 “把祂” 這兩個詞在希臘文中都是現在分詞：“他們正在釘祂十字架……並且公開把祂羞辱。”作者並沒有說這些人永遠無法悔改。他是說，當他們用如此可恥的方式對待耶穌基督時，他們無法悔改。一旦他們停止以這種方式羞辱耶穌基督，他們就會悔改並重新與上帝相交。
Whatever approach you take, please keep in mind that the writer’s purpose was not to frighten the readers but to assure them. If he had wanted to frighten them, he would have named whatever sin (or sins) would have caused them to disgrace Jesus Christ; but he did not do so. In fact, he avoided the word apostasy and used instead “to fall by the wayside” (see Gal. 6:1 for a similar word). 無論你採取那種方法，請記住，作者的目的不是嚇唬讀者，而是讓他們放心。如果他想嚇唬他們，他就會說出任何他們會羞辱耶穌基督的罪性（或罪形）的名字；但他沒有這樣做。事實上，他避免使用背道這個詞，而是使用“沿路邊跌倒”（類似的詞見加拉太書 6:1）。
Christians can “sin unto death” (1 Cor. 11:30–32; 1 John 5:16–17). This is God’s chastening, a theme the writer of Hebrews will take up in Hebrews 12. 基督徒可以“犯至死的罪”（哥林多前書 11：30-32；約翰一書 5：16-17）。這是上帝的管教，希伯來書的作者將在希伯來書 12 章中探討這個主題。
This progress results in fruitfulness (vv. 7–10). This illustration of a field reminds us of our Lord’s parable of the sower (Matt. 13:1–9, 18–23), as well as Paul’s teaching about the fire testing our works (1 Cor. 3:6–23). A field proves its worth by bearing fruit, and a true believer, as he makes spiritual progress, bears fruit for God’s glory. Note that the “thorns and briars” are burned, not the field. God never curses His own! 這種進步導致結果子（7至10等 節）。這讓我們想起我們主撒種的比喻，有關土地的釋例（馬太福音 13:1-9、18-23），以及保羅關於火試驗我們事工的教導（哥林多前書 3:6-23）。田地藉由結果子多少來證明其價值，而真正的信徒在屬靈上取得進步時，會為上帝結榮耀的果子。請注意，燃燒的是“荊棘和無用的植物”，而不是田地。上帝從不咒詛自己！
The
crop of God’s blessing pictured in Hebrews 6:7 is called “things that accompany
salvation” in Hebrews 6:9. Not every believer bears the same amount of fruit
(“some an hundredfold, some sixty, some thirty,” Matt.
The
writer listed some of the fruit that he knew had been produced in their lives
(Heb.
But he was concerned lest they rest on their achievements and not press on to full maturity and the enjoyment of God’s rich inheritance. 但他擔心他們免於停留在自己的成就上，而不是完全成熟，並享受上帝豐富的產業。
This
progress demands diligent effort (vv. 11–12). While it is true that it is God
who “carries us along” to maturity (Heb. 6:1, 3), it is also true that the
believer must do his part. We must not be lazy (“slothful,” the same word as
“dull” in Heb.
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