898 英翻中 (598) 11/6/2024
CHAPTER
SIX MYSTERIOUS MELCHIZEDEK Hebrews 7
第六章 神秘的麥基洗德 希伯來書 7
Ever
since a city librarian introduced me to the Sherlock Holmes stories many years
ago, I have been a reader of good detective fiction. Of course, I always try to
solve the mystery before I get to the final chapter, and sometimes I succeed.
This much I have learned: never overlook any character in the story, even the
most incidental. He or she may be the criminal.
自從多年前城市圖書管理員向我介紹福爾摩斯的故事以來，我便一直是優秀偵探小說的讀者。當然，我總是在進入最後一章之前，嘗試解開這個謎團，有時我會成功。我學到了很多東西：永遠不要忽視故事中的任何角色，即使是最偶然的角色。他或她可能是罪犯。
If you
were asked to name the most important people in the Old Testament, I doubt that
Melchizedek’s name would be on your list. He appeared once, in Genesis
14:17–24, and he was referred to once more, in Psalm 110:4. You could hardly
call this “top billing.” But the Holy Spirit reached back into the Old
Testament and used those two passages to present a most important truth: the
priesthood of Jesus Christ is superior to that of Aaron because “the order of
Melchizedek” is superior to “the order of Levi.”
若人要求你說出舊約中最重要的人物的名字，我懷疑麥基洗德的名字是否會出現在你的名單上。他在創世記 14章17-24等節中出現過一次，在詩篇 110篇4節中，再次被提及。你幾乎不能稱之為“最高收費”。但聖靈又回到舊約，就用這兩段經文提出最重要的真理：耶穌基督的祭司職任優於亞倫的祭司職事，因為祂是以“麥基洗德的等次”，因此優於“利未的等次”。
Chapter
7 of Hebrews introduces the second main section, as we have outlined it: A superior
Priesthood (Heb. 7—10). In Hebrews 7, the writer argued that Christ’s
priesthood, like Melchizedek’s, is superior in its order. In Hebrews 8, the
emphasis is on Christ’s better covenant; in Hebrews 9, it is His better sanctuary;
and Hebrews 10 concludes the section by arguing for Christ’s better sacrifice.
正如我們所概述的，希伯來書第 7 章介紹了第二個主要部分：卓越的祭司聖職（希伯來書 7-10等章）。在希伯來書第 7 章，作者爭辯說基督的祭司職分，就像麥基洗德的祭司等次，在次序上是優越的。在希伯來書第 8 章，重點是基督更美的約；在希伯來書第 9 章，是祂更好的聖所；希伯來書 10 章通過爭論，基督是更好的獻祭來結束這段。
The
Jewish nation was accustomed to the priesthood of the tribe of Levi. This tribe
was chosen by God to serve in the tabernacle (Ex. 29; Num. 18). Aaron was the
first high priest, appointed by God. In spite of their many failures, the
priests had served God for centuries, but now the writer has affirmed that
their priesthood has ended! To defend this statement, and to prove that the
order of Melchizedek is superior to that of Aaron, he presented three
arguments.
猶太民族習慣於利未支派的祭司等次。這支派是上帝揀選在帳幕中祭司服務的（出埃及記 29；民數記 18）。亞倫是上帝任命的首位大祭司。儘管他們多次失敗，但祭司們已經為上帝服務了幾個世紀，但現在作者肯定他們的祭司職位已經結束了！為了捍衛這個說法，並證明麥基洗德的等次高於亞倫的等次，他提出了三個論點。
1. The Historical
Argument: Melchizedek and Abraham (7:1–10)
1. 歷史論證：麥基洗德和亞伯拉罕（7:1-10）
The
record of the event discussed is in Genesis 14:17–24, so take time to read it.
The writer of our epistle wanted us to note several facts about this mysterious
man, Melchizedek.
所討論的事件記載在創世記 14章17-24等節中，因此請花點時間閱讀。我們這封書信的作者要我們注意關於這個神秘人麥基洗德的幾個事實。
He was
both king and priest (v. 1). We have noted already that, in the Old Testament
economy, the throne and the altar were separated. Those persons who attempted
to invade the priests’ office were judged by God. But here is a man who had
both offices—king and priest! Aaron never had that privilege. And it is
important to note that Melchizedek was not a “counterfeit” priest: he was the
“priest of the Most High God” (see Gen. 14:18, 22). His ministry was
legitimate.
他既是國王又是祭司（第 1 節）。我們已經注意到，在舊約的制度裡，寶座和祭壇是分開的。那些企圖侵入祭司辦公室的人受到了上帝的審判。但這裡有一個人兼任君王和祭司！亞倫從未有過這種特權。值得注意的是，麥基洗德不是“假冒的”祭司：他是“至高上帝的祭司”（見 創世記 14:18、22）。他的事工是合法的。
His
name is significant (v. 2b). In the Bible, names and their meanings are often
important. We name our children today without much consideration for what their
names mean, but this was not the case in Bible days. Sometimes a great
spiritual crisis was the occasion for changing a person’s name (see Gen.
32:24–32; John 1:35–42). The name “Melchizedek” means “king of righteousness”
in the Hebrew language. The word Salem means “peace” (the Hebrew word shalom),
so that Melchizedek is “king of peace” as well as “king of righteousness.”
他的名字很重要（第 2 節）。在聖經中，名稱及其含義通常很重要。我們今天給孩子取名，並沒有過多考慮他們名字的含義，但在聖經時代並非如此。有時，重大的屬靈危機是改變人名字的機會（見 創世記 32：24-32；約翰福音 1：35-42）。 “麥基洗德”這個名字在希伯來語中的意思是“公義王”。撒冷這個詞的意思是“和平王”（希伯來文 為shalom），因此麥基洗德是“和平王”和“公義王”。
“Righteousness”
and “peace” are often found together in Scripture. “And the work of
righteousness shall be peace; and the effect of righteousness quietness and
assurance forever” (Isa. 32:17); “Mercy and truth are met together;
righteousness and peace have kissed each other” (Ps. 85:10); “In his days shall
the righteous flourish; and abundance of peace so long as the moon endureth”
(Ps. 72:7); “But the wisdom that is from above is first pure, then peaceable.…
And the fruit of righteousness is sown in peace of them that make peace” (James
3:17–18). Of course, God’s purpose for His people is that they bear “the
peaceable fruit of righteousness” (Heb. 12:10–11).
“公義”和“和平”經常出現在聖經中。 “公義的果效必是平安；公義的效驗必是平穩，直到永遠”（以賽亞書 32:17）； “慈愛與誠實相遇；公義與和平相親”（詩篇 85:10）； “在他的日子，義人要發旺，大有平安，好像月亮常存”（詩篇 72:7）； “惟獨從上頭來的智慧，先是潔淨，後是平安。……並且使人和平的人，是用和平所栽種的義果”（雅各書 3：17-18）。當然，上帝對祂子民的旨意是要他們 “結出平安的果子，就是義”（希伯來書 12:10-11）。
True
peace can be experienced only on the basis of righteousness. If we want to
enjoy “peace with God” we must be “justified [declared righteous] by faith”
(Rom. 5:1). Man cannot produce righteousness by keeping the Old Testament law
(Gal. 2:21). It is only through the work of Jesus Christ on the cross that
righteousness and peace could have “kissed each other.”
只有在公義的基礎上才能體驗到真正的平安。如果我們想享受“與上帝和好”，我們必須“因信稱義 ‘被稱為義’ ”（羅馬書 5:1）。人不能通過遵守舊約的律法來產生義（加拉太書 2:21）。只有藉由耶穌基督在十字架上的作為，才能使公義與和平 “相親”。
He
received tithes from Abraham (v. 2a). This important fact is explained in
Hebrews 7:4–10. The word tithe means “one tenth.” Under the Jewish law, the
Jews were commanded to give God one tenth of their crops, herds, and flocks
(Lev. 27:30–32). These tithes were brought to the Levites (Num. 18:21ff) at the
tabernacle and later at the temple (Deut. 12:5ff). If the trip was too long for
transporting grain, fruit, or animals, the tithe could be converted into money
(Deut. 14:22–27).
麥基洗德從亞伯拉罕那裡接受了十分之一（第 2 節）。這個重要的事實在希伯來書 7章4-10節中有解釋。 “什一奉獻 (tithe)” 的意思是“奉獻十分之一”。根據猶太律法，猶太人受命將他們的莊稼、牛群和羊群的十分之一獻給上帝（利未記 27:30-32）。這些什一奉獻先是帶到利未人的在帳幕（民數記 18:21比照研讀），後來才送到的聖殿（申命記 12:5比照研讀）。如果運輸穀物、水果或動物的行程太長，十分之一奉獻可以轉化為金錢（申命記 14:22-27）。
Tithing,
however, did not originate with Moses. Abraham practiced tithing long before
the law was given. In fact, archeologists have discovered that other nations
also tithed in that day; so the practice is an ancient one.
然而，什一奉獻並非起源於摩西。亞伯拉罕在律法頒布很久以前，就實行了什一奉獻。事實上，考古學家發現其他國家也在那時繳納了什一稅；所以這種做法是古老的。
His
family history is different (v. 3). Melchizedek was a man (see Heb. 7:4), so he
had to have had a mother and a father. But there is no record of his genealogy
(“descent”) in the Old Testament, and this is significant because most great
persons in the Old Testament have their ancestry identified. It was especially
important that the priests be able to prove their ancestry (see Ezra 2:61–63;
Neh. 7:63–65). Here the writer of Hebrews used an argument from silence, but it
is a valid one.
麥基洗德的家世是不同的（第 3 節）。他是人（見希伯來書 7:4），所以他必須有父母。但是舊約中沒有他的家譜（“後裔”）的記錄，這很重要，因為舊約中的大多數偉人都有他們的血統。祭司能夠證明自己的祖先尤為重要（見 以斯拉記 2：61-63；尼 7：63-65）。希伯來書的作者在這裡却使用了一位來自沉默的論證，但這是非常有力的論證。
Melchizedek
was not an angel or some superhuman creature; nor was he an Old Testament appearance
of Jesus Christ. He was a real man, a real king, and a real priest in a real
city. But as far as the record is concerned, he was not born, nor did he die.
In this way, he is a picture of the Lord Jesus Christ, the eternal Son of God.
Though Jesus Christ did die, Calvary was not the end, for He arose from the
dead and today lives in “the power of an endless life” (Heb. 7:16). Since there
is no account of Melchizedek’s death, as far as the record is concerned, it
seems that Melchizedek is still serving as a priest and king. This is another
way in which he is like the eternal Son of God.
麥基洗德不是天使，也不是超人；他也不是舊約中耶穌基督的顯現。他只是真正的人，真正的王，實存城市中的真正的祭司。但就聖經上的記載而言，他沒有出生，也沒有死去。這樣，他就是主耶穌基督，永恆的上帝之子的寫照。雖然耶穌基督確實死了，但骷髏地並不是結束，因為祂從死裡復活，今天仍然活著，且在“永恆生命的大能”中活著（希伯來書 7:16）。由於沒有記載麥基洗德的死因，就記載而言，麥基洗德似乎仍在擔任祭司和君王。這是他像永恆的上帝之子的另一種形象。
The application is clear: neither Aaron nor any of his descendants
could claim to be “without genealogy” (Heb. 7:3 nasb). They could not claim to
have an endless ministry. Nor could they claim to be both kings and priests,
like Jesus Christ.
很清楚的應用他來論證：亞倫和他的後裔都不能說“沒有家譜”（希伯來書 7:3 比照研讀）。他們不能聲稱自己的職事是永恆的。他們也不能聲稱是王又是祭司，就像耶穌基督。
He had authority to receive tithes and to bless Abraham (vv. 4–10).
The greatness of Melchizedek is seen in the fact that Abraham gave him tithes
from the loot of a mini-war. Abraham acknowledged the authority of
Melchizedek. Furthermore, Melchizedek blessed Abraham in a special way, and
“the less is blessed of the better” (Heb. 7:7). In giving Melchizedek tithes
and in receiving his blessing, Abraham affirmed the greatness of this
king-priest.
麥基洗德有權接納什一奉獻，並為亞伯拉罕祝福（希伯來書 4-10 等節）。他的偉大顯現在亞伯拉罕從一場小型戰爭的戰利品中獻給他十分之一。亞伯拉罕承認麥基洗德的權柄。此外，麥基洗德以特別的方式祝福亞伯拉罕，“從來位分大的給位分小的祝福”（希伯來書 7:7）。在給麥基洗德什一奉獻和接受他的祝福時，亞伯拉罕肯定了這位
王 --- 祭司的偉大。
But how does this relate to Aaron? In an interesting way: Aaron and
the tribe of Levi were “in the loins” of Abraham, yet unborn! So, when their
father, Abraham, acknowledged the greatness of Melchizedek, the tribe of Levi
was also involved. The Jewish people believe strongly in “racial solidarity,”
and this is one example of it. The paying of the tithes involved not just the
patriarch Abraham, but also the unborn generations in his loins.
但這與亞倫有何關係？ 以一種有趣的方式解釋：亞倫和利未支派在亞伯拉罕的“肚腹裡”，還沒有出生呢！因此，當他們的族長亞伯拉罕承認麥基洗德的偉大時，利未支派也參與其中。猶太人堅信“種族一致”，這就是其中的一個例子。繳納什一稅不僅涉及族長亞伯拉罕，還涉及他肚腹中未出生的後代。
Since Jesus Christ came “of the seed of Abraham” (Heb. 2:16), does
this mean that He too was a part of this experience? No, because Jesus Christ
is the eternal Son of God. His identification with Abraham was for “the days of
his flesh” (Heb. 5:7). Since Christ existed before Abraham (John 8:58), He
could not have been “in Abraham” as were Aaron and his family.
既然耶穌基督“從亞伯拉罕的後裔”而來（希伯來書 2:16），這是否意味著他也參與了這種經歷？ 不，因為耶穌基督是永恆上帝之子。祂與亞伯拉罕的認同是為了“祂道成肉身的日子”（希伯來書 5:7）。由於基督在亞伯拉罕之前就已經存在（約翰福音 8:58），祂不可能像亞倫和他的後裔那樣“在亞伯拉罕裡面”。
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