912 英翻中 (612) The Faith is the fact of what we hope; the reality of what we did not see. 信心是所望之事的實底, 未見之事的實存. 11/15/2024
CHAPTER
TWELVE PARDON ME, YOUR
FAITH IS SHOWING Hebrews 13 第十二課 原諒我，我看到你的信心 希伯來書 13
As you
read this last chapter in Hebrews, you get the impression that the writer had a
great deal of miscellaneous matter to discuss and saved it till the end. In
Hebrews 12, we were rejoicing on Mount
Zion, and now we are
discussing such everyday topics as hospitality, marriage, church officers, and
who was the last one to be released from jail. 當你閱讀希伯來書的最後一章時，你會覺得作者有很多雜七雜八的事情要討論，並且論到拯救到底。在希伯來書 12 章，我們在錫安山上喜樂，現在我們正在討論諸如 : 款待、婚姻、教會執事、誰是最後釋放出獄等的日常話題。
But in
the Bible, there is no division between doctrine and duty, revelation and
responsibility. The two always go together. The emphasis in this last section
of the book is on living by faith. The writer presented the great examples of
faith in Hebrews 11, and the encouragements to faith in Hebrews 12. In Hebrews
13, he presented the evidences of faith that should appear in our lives if we
are really walking by faith and not by sight. There are four such evidences. 但在聖經中，教義與責任、啟示與職務之間沒有區別。兩者總是走在一起。在本書最後一段的重點是靠信心生活。作者在希伯來書 11 章提出了信心的偉大例子，在希伯來書 12 章提出了對信心的鼓勵。在希伯來書 13 章中，若我們真的是憑信心而不是憑眼見的行事為人，他說就會在我們生活中出現信心的確據。以下詳述四個確據。
1. Enjoying Spiritual Fellowship (13:1–6) 1. 享受屬靈的團契（13:1-6）
The
basis for this fellowship is brotherly love. As Christians, these Hebrew people
no doubt had been rejected by their friends and families. But the deepest kind
of fellowship is not based on race or family relationship; it is based on the
spiritual life we have in Christ. A church fellowship based on anything other
than love for Christ and for one another simply will not last. For other
references to “brotherly love” see Romans 12:10; 1 Thessalonians 4:9–10; 1
Peter 1:22; and 2 Peter 1:7. 屬靈團契的基礎是兄弟之間的愛。以希伯來人的基督徒來論，他們無疑的受朋友和家人的拒絕。但深層屬靈團契不是基於種族或家庭關係； 它是基於我們在基督裡的屬靈生命。教會團契若不是建立在愛基督和彼此相愛上，是不會持久的。 關於“兄弟之愛”的其他引用，參見羅馬書 12章10節； 帖撒羅尼迦前書 4章9-10等節； 彼得前書 1章22節; 和 彼得後書 1章7節。
Where
there is true Christian love, there will also be hospitality (Heb. 13:2). This
was an important ministry in the early church because persecution drove many
believers away from their homes. Also, there were traveling ministers who
needed places to stay (3 John 5–8). Many poor saints could not afford to stay
in an inn, and since the churches met in homes (Rom. 16:5), it was natural for a
visitor to just stay with his host. Pastors are supposed to be lovers of
hospitality (Titus 1:8), but all saints should be “given to hospitality” (Rom.
12:13). 哪裡有真正的基督徒之愛，哪裡就會有好客的人（希伯來書13:2）。用愛來接待是早期教會重要事工，因為迫害驅使許多信徒遠離家園。此外，還有因為需要住宿的旅行傳道人（約翰三書 5-8）。許多貧窮的聖徒因為住不起旅店，而且由於教會在家裡聚會（羅馬書 16:5），來訪者與主人待在一起是很自然的。 牧師應該熱情好客（提多書 1:8），但所有聖徒都應該“用愛心來接待”（羅馬書 12:13）。
Moses
(Gen. 18) gave the story of Abraham showing generous hospitality to Jesus
Christ and two of His angels. Abraham did not know who they were when he
welcomed them; it was only later that he discovered the identities of his
illustrious guests. You and I may not entertain angels in a literal sense
(though it is possible), but any stranger could turn out to be a messenger of
blessing to us. (The word angel simply means “messenger. “) Often we have had
guests in our home who have turned out to be messengers of God’s blessings. 摩西（創世記 18 章）講述了亞伯拉罕慷慨款待耶穌基督和祂的兩個天使的故事。亞伯拉罕迎接他們的時候，不知道他們是誰；直到後來，他才發現傑出客人的身份。你我可能不會如此的去招待天使（儘管有可能），但任何陌生人都可能成為我們祝福的使者(翻譯者有此經歷)。 （天使是“帶信使者”。）我們家經常有客人，他們是上帝祝福的使者。
Love
also expresses itself in concern (Heb. 13:3). It was not unusual for Christians
to be arrested and imprisoned for their faith. To identify with these prisoners
might be dangerous, yet Christ’s love demanded a ministry to them. To minister
to a Christian prisoner in the name of Christ is to minister to Christ Himself
(Matt. 25:36, 40). In our free country we are not arrested for our religious
beliefs, but in other parts of the world, believers suffer for their faith. How
we need to pray for them and share with them as the Lord enables us! 愛也表現在關心上（希伯來書 13:3）。基督徒常有因信仰事故，而逮捕和監禁。對他們認同可能很危險，可是基督的愛要求我們對他們關心。因基督的名，來服事基督徒囚犯，就是事奉基督（馬太福音 25:36, 40）。在自由國家裡，我們不會因宗教信仰而被捕，但在世界其他地方，信徒會因信仰而受苦。多麼需要我們為他們祈禱，並與他們分享，因為主的恩典夠我們用！
The
home is the first place where Christian love should be practiced (Heb. 13:4). A
Christian home begins with a Christian marriage in the will of God. This means
loyalty and purity. Sex outside of marriage is sinful and destructive. Sex
within the protective bonds of marriage can be enriching and glorifying to God.
Fornication is committed by unmarried persons and adultery by married persons.
(However, in the New Testament, the term “fornication” can refer to many kinds
of sexual sins. See Acts 15:20
and 1 Cor. 6:18.) 基督徒實踐愛應該從家庭開始（希伯來書 13:4）。基督徒的婚姻始於遵照上帝旨意。意思是忠誠和純潔。婚外性行為是有罪和具破壞性。受婚姻保護的性生活，是豐富和榮耀上帝的行事為人。未婚者和姦，已婚者通姦。 （在新約中通稱為“淫亂”，它可以指多種性犯罪。參見 使徒行傳 15:20 和 哥林多前書 6:18。）
How
does God judge fornicators and adulterers? Sometimes they are judged in their
own bodies (Rom. 1:24–27).
Certainly they will be judged at the final judgment (Rev. 21:8; 22:15). Believers who commit these
sins certainly may be forgiven, but they will lose rewards in heaven (Eph.
5:5ff.). David was forgiven, but he suffered the consequences of his adultery
for years to come, and he suffered in the hardest way: through his own
children. 上帝如何審判和姦者和通姦者？ 有時會在他們自己的身體上出現審判（羅馬書 1:24-27）。當然，他們仍將在最後的大審判中受到審判（啟示錄 21:8；22:15）。犯這些罪的信徒誠然可以蒙恩赦免，但他們將失去天上的獎賞（以弗所書 5:5 比照研讀）。大衛雖然受上帝饒恕，但他在後來的幾年裡，承受了通姦的後果，並且他以最苦難的心態受痛苦：通過他自己孩子叛逆。
In
these days, when sexual sins are paraded as entertainment in movies and on
television, the church needs to take a stand for the purity of the marriage
bond. A dedicated Christian home is the nearest thing to heaven on earth, and
it starts with a Christian marriage. 在當今的日子裡，性犯罪在電影和電視中被渲染為娛樂，教會需要為婚姻關係的純潔站出來加以澄清。虔誠的基督徒家庭是地上離天堂最近的，它始於基督徒的婚姻。
If we
love God and others as we should, then we will have a right relationship to
material things (Heb. 13:5–6). Times of suffering can either be times of selfishness
or times of service. It is not easy to take “joyfully the spoiling of your
goods” (Heb. 10:34). But
with the economic and ecological problems in our world today, comfortable
Christians may soon find themselves doing without some luxuries that they now
consider necessities. 如果以自己的意願愛上帝和別人，那麼我們就會在物質上建立正確的關係（希伯來書 13:5-6）。受苦的時候可以是自私的，也可以是事奉的時機。要“歡歡喜喜地使用你的財物”並不容易（希伯來書 10:34）。但是，隨著當今世界的經濟和生態發生的問題，過舒適生活的基督徒，可能很快就會發現他們不再奢侈是必需的。
A
Christian couple was ministering to believers in Eastern Europe, behind the
former Iron Curtain. The couple had brought in Christian literature, blankets,
and other necessary items. At the church gathering, the couple assured the
believers that Christians in America
were praying for believers in Eastern Europe. 基督徒夫婦以前在鐵幕後面為東歐的信徒服事。這對夫婦帶來基督教讀物、毯子，和其他必需用品。在教堂聚會上，這對夫婦向信徒們保證，美國的基督徒正在為東歐的信徒祈禱。
“We are
happy for that,” one believer replied, “but we feel that Christians in America
need more prayer than we do. We here in Eastern Europe
are suffering, but you in America
are very comfortable; and it is always harder to be a good Christian when you
are comfortable.” 東歐的信徒回答說，“我們為此感到高興，但覺得美國的基督徒比我們更需要禱告。我們在東歐受苦，而你們在美國的基督信仰者却享福；過舒服日子，像這樣是更難成為好的基督徒。”
The
word covetousness literally means “love of money”; but it can be applied to a
love for more of any[1]thing.
Someone asked millionaire Bernard Baruch, “How much money does it take for a
rich man to be satisfied?” Baruch replied, “Just a million more than he has.”
Covetousness is the desire for more, whether we need it or not. “貪婪” 直譯是“貪財”；但它可以作對任何事物的貪愛的應用。有人問百萬富翁伯納 · 巴魯(Bernard Baruch)，“有錢人需要多少錢才能滿足？”巴魯回答說，“只是比別人多一百萬就知足。”貪婪是一種貪更多的渴望，它並不一定是我們所需要的。
Contentment
cannot come from material things, for they can never satisfy the heart. Only
God can do that. “Watch out! Be on your guard against all kinds of greed; a
man’s life does not consist in the abundance of his possessions” (Luke 12:15 niv). When we have God, we
have all that we need. The material things of life can decay or be stolen, but
God will never leave us or for sake us. This promise was made to Joshua when
he succeeded Moses (Deut. 31:7–8; Josh. 1:5, 9), and it is fulfilled to us in
Jesus Christ (Matt. 28:20; Acts 18:9–10). 滿足不能來自物質，因為它們永遠不能滿足心靈。只有上帝才能填滿這心洞。 “小心！提防各種貪婪；人的生命不在乎家道豐富”（路加福音 12:15）。當擁有了上帝，我們就擁有所需要的一切。生活中的物質事物可能會腐爛或被盜，但上帝永遠不會離開我們，也不會不理我們。這個應許是在約書亞接替摩西職事時，上帝向他提出的應許（申命記 31:7-8；約書亞記 1:5, 9），並在耶穌基督裡向我們實現了（馬太福音 28:20；使徒行傳 18:9-10 ）。
The
affirmation of faith in Hebrews 13:6 comes from Psalm 118:6. This is a
messianic psalm and is fulfilled in Jesus Christ, so we may claim this promise
for ourselves. It was a source of great peace to the early Christians to know
that they were safe from the fear of man, for no man could do anything to them
apart from God’s will. Men might take their goods, but God would meet their
needs. 希伯來書 13章6節中對信仰的肯定來自詩篇 118篇6節。這是彌賽亞詩，在耶穌基督裡得到了應驗，所以我們可以為自己宣告這個應許。早期的基督徒知道他們可以免於對人的懼怕，這是極大平安的源泉，因為沒有上帝的旨意，沒有人可以對他們做任何事。人可以拿走他們的財物，但上帝會滿足他們的需要。
A woman
said to evangelist D. L. Moody, “I have found a promise that helps me when I am
afraid. It is Psalm 56:3—‘What time I am afraid, I will trust in thee.’” 一位女士對慕廸(D. L. Moody) 傳道人 說，“我找到可以免於害怕的應許，它可以幫助我當我感到害怕時。這是詩篇 56篇3節 :‘我懼怕的時候，我要依靠祢。’”
Mr.
Moody replied, “I have a better promise than that! Isaiah 12:2—‘I will trust
and not be afraid.’” 慕迪宣教士回答說，“我有比這更好的應許！以賽亞書 12章2節 :‘我要信靠，不要懼怕。’”
Both
promises are true and each has its own application. The important thing is that
we know Jesus Christ as our Lord and Helper, and that we not put our trust in
material things. Contented Christians are people with priorities, and material
things are not high on their priority lists. 這兩個承諾都是真實的，每個都有它自己的應用。重要的是知道耶穌基督是我們的主和幫助者，我們不要信靠物質上的東西。知足的基督徒是心靈中有優先次序的人，物質的東西在他們的優先事項清單上並不高。
4. Submitting
to Spiritual Leadership (13:7–9, 17, 24) 4. 順服聖靈的領導（13:7-9, 17, 24）
Three
times the writer used the designation “Them that have the rule over you.” The
phrase refers to the spiritual leaders of the local assemblies. The church is
an organism, but it is also an organization. If an organ[1]ism is not
organized, it will die! Wherever Paul went, he founded local churches and
ordained qualified believers to lead them (Acts 14:23; Titus 1:5). “Saints … bishops [elders], and
deacons” (Phil. 1:1) summarize the membership and leadership of the New
Testament churches. 作者使用了“控制你的人”這個名稱三次。這句話是指地方議會的屬靈領袖。教會是有機體，但也是有組織的。如果有機體沒有組織起來，它就會死亡！ 無論保羅到什麼地方，他都建立地方教會，並按立合格的信徒為執事長老來帶領他們（使徒行傳 14:23；提多書 1:5）。 “聖徒…監督 ‘長老’ 和 執事”（腓立比書 1:1）總結了新約教會的組織會友及和領導成員。
Each
Christian has three responsibilities toward the spiritual leaders in his local
church. 每個基督徒對當地教會的屬靈領袖都負有三項責任。
Remember
them (vv. 7–9). The word remember may suggest that these leaders were dead,
perhaps martyred, and should not be forgotten. How easy it is to forget the
courageous Christians of the past whose labors and sacrifices make it possible
for us to minister today. But while we do not worship people or give them the
glory, it is certainly right to honor them for their faithful work (1 Thess. 5:12–13). 記住他們（7-9 等節）。 “記住” 的意思，可能暗示領導人已經過世，也許殉道，不應該把他們遺忘。忘記過去那些勇敢的基督徒是多麼容易，他們的辛勞和犧牲使我們今天能夠參與教會的服事。但是，在不崇拜人或將榮耀歸給人的前題下，應該對忠心工作信徒給以尊重，當然，這是正確的（帖撒羅尼迦前書 5:12-13）。
These
leaders probably had led the readers to Christ because the leaders had spoken
the Word to them. When you recall that few Christians then had copies of the
Scriptures, you can see the importance of this personal ministry of the Word.
Today, we can read the Bible for ourselves, listen to radio or television
sermons, and even listen to our computers. We are in danger of taking the Word
for granted. 這些領袖很可能已經帶領讀者歸向基督，因為領袖們已經對他們講道。當你回想起當時很少有基督徒擁有聖經的時侯，你就會看到這種個人傳道職事的重要。今天，我們可以自己閱讀聖經，聽廣播或電視佈道，甚至聽電腦傳道。我們有將聽到上帝的話語，視為理所當然的危險。
The
believers could no longer hear their departed leaders speak, but they could
imitate their faith and consider its outcome, or “end.” This could refer to
their deaths, suggesting that some of them were martyred. However, I believe
that “the outcome of their way of life” (Heb. 13:7 nasb) is given in Hebrews
13:8— “Jesus Christ, the same yesterday, and today, and forever.” Their lives
pointed to Christ! Church leaders may come and go, but Jesus Christ remains the
same, and it is Christ who is the center of our faith. 信徒們再也聽不到他們離去的領袖說話，但他們可以效法他們的信仰並考慮它的結果，或“結束”。這可能是指他們的死亡，暗示他們中的一些人殉道了。然而，我相信“是他們為人的結果”（希伯來書 13:7 新美國標準版）是在希伯來書 13章8節中給出的 ---“耶穌基督，昨日今日一直到永遠是一樣的。”他們的生命指向基督！教會領袖可能來去不定，但耶穌基督保持不變，基督是我們信心的核心。
After I
had announced my resignation from a church I had been pastoring for several
years, one of the members said to me, “I don’t see how I’m going to make it
without you! I depend so much on you for my spiritual help!” 在宣布辭去我牧養多年的教會職務後，其中有位會友對我說，“沒有你，我不知道我將如何去做！你是我屬靈幫助的靠山！”
My
reply shocked him. “Then the sooner I leave, the sooner you can start depending
on the Lord. Never build your life on any servant of God. Build your life on
Jesus Christ. He never changes.” 我的回答讓他大吃一驚，“那我該越早離開才對，你就越早開始只依靠主。永遠不要把你的生活建立在上帝的任何僕人身上。把你的生命建立在耶穌基督身上。祂從不改變。”
Of
course, there is always the danger of being “carried about with divers
[various] and strange doctrines” (Heb. 13:9). The purpose of spiritual ministry
is to establish God’s people in grace, so they will not be blown around by
dangerous doctrines (Eph. 4:11–14).
Some recipients of the letter to the Hebrews were considering going back to
Jewish laws that governed foods. The writer warned them that these dietary
regulations would not profit them spiritually because they never profited the
Jews spiritually! The dietary laws impressed people as being spiritual, but
they were only shadows of the reality that we have in Christ (read Col. 2:16–23
carefully). 誠然， “各色各樣 ‘各種’ 和奇怪的教義帶著走” 常常是危險的（希伯來書13:9）。屬靈職事的目的是要在上帝恩典中建立祂的子民，這樣他們就不會遭受邪惡教義迷惑的危險（以弗所書 4:11-14）。一些希伯來信的讀者，正在考慮再回到管制飲食的猶太律法上去。作者警告他們，這些飲食規定不會在屬靈上使他們受益，因為它們從未在屬靈上使猶太人受益過！飲食律法給人的印像是屬靈的，但它們只是我們所擁有基督形體的影兒（請仔細閱讀 哥羅西書 2：16-23）。
When
local churches change pastors, there is a tendency also to change doctrines or
doctrinal emphases. We must be careful not to go beyond the Word of God. We must
also be careful not to change the spiritual foundation of the church. It is
unfortunate that there is not more doctrinal preaching today, because Bible doctrine
is the source of strength and growth in the church. 當地方教會更換牧師時，也有改變教義或教義重點的趨勢。必須要小心，我們不要超越上帝的話語。也必須小心不要改變教會的屬靈根基。不幸的是，今天並沒有很多的教義講道，因為聖經教義是教會力量和成長的源泉。
Obey
them (v. 17). When a servant of God is in the will of God, teaching the Word of
God, the people of God should submit and obey. This does not mean that pastors
should be dictators. “Neither [be] lords over God’s heritage” (1 Peter 5:3).
Some church mem[1]bers
have a flippant attitude toward pastoral authority, and this is dangerous. One
day every pastor will have to give an account of his ministry to the Lord, and
he wants to be able to do it with joy. A disobedient Christian will find on
that day that the results of dis[1]obedience
are unprofitable, not for the pastor, but for himself. 服從他們（第 17 節）。當上帝的僕人在祂的旨意中，教導祂的話語時，上帝的子民應該委身和順服。這並不意味著牧師應該是獨裁者。 “也不要管治上帝的產業”（彼得前書 5：3）。一些教會會友對牧師權柄的態度輕率，這是很危險的。有一天，每位牧師都必須向主交代他的事工，他希望能夠滿懷喜悅地去做。一個不順服的基督徒在那天會發現，不順服的結果是無益的，不是對牧師，而是對他自己。
Quite
frankly, it is much easier to “win souls” than it is to “watch for souls” (see
Ezek. 3:16–21). The larger
a church grows, the more difficult it becomes to care for the sheep. Sad to
say, there are some ministers whose only work is to preach and “run the
program”; they have no desire to minister to the souls placed in their care.
Some are even “hirelings” who work only for money, and who run away when danger
is near (John 10:11–14).
However, when a shepherd is faithful to watch for souls, it is important that
the sheep obey him. 坦率地說，“贏得靈魂”比“守望靈魂”容易得多（見 以西結 3:16-21）。教會越大，照顧羊就越困難。可悲的是，有些牧師的唯一工作就只是講道和“照程序做”；他們不想為照顧他們的靈魂服事。有些甚至像是“僱工”，只為賺錢而工作，在危險臨近時却逃跑（約翰福音 10：11-14）。然而，當牧人忠實地看顧他的羊群靈魂時，羊群服從他是很重要的。
Greet
them (v. 24). The Jews used to greet each other with “Shalom—peace!” The Greeks
often greeted one another with “Grace!” Paul combined these two and greeted the
saints with, “Grace and peace be unto you!” (See 1 Cor. 1:3; 2 Cor. 1:2; and
all his epistles except 1 and 2 Timothy and Titus. When Paul wrote to pastors,
he greeted them with, “Grace, mercy, and peace.” I wonder why?) 問候他們（第 24 節）。猶太人過去常常用“和平(Shalom)！”的口語來互相問候。希臘人經常用“恩典”來打招呼。保羅將這兩者結合起來，向聖徒問好：“願恩惠平安隨著你們！” （見 哥林多前書 1：3；哥林多後書 1：2；以及所有其他的書信，除了 提摩太前，後書和提多書。當保羅寫信給牧師時，向他們致意，“願恩典、憐憫和和平隨著你們。”我奇怪他為什麼要這樣問候？）
Of
course, the writer of the Hebrews epistle was sending his personal greetings to
the leaders of the church, but this is a good example for all of us to follow.
Every Christian should be on speaking terms with his pastor. Never allow any
“root of bitterness” to grow up in your heart (Heb. 12:15) because it will only
poison you and hurt the whole church. 誠然，希伯來書的作者是向教會領袖致以他個人的問候，但這是我們所有人都該效仿的好榜樣。基督徒都應該與他的牧師交談。永遠不要讓任何“苦毒的根”在你心裡滋生（希伯來書 12:15），因為它只會毒害你，傷害整個教會。
While
it is true that each member of a local body has an important ministry to
perform, it is also true that God has ordained spiritual leaders in the church.
I have been privileged to preach in many churches in America, and I have noticed
that where the people permit the pastors (elders) to lead, there is usually
blessing and growth. I am not talking about highhanded, egotistical
dictatorship, but true spiritual leadership. This is God’s pattern for the
church. 地方團體的每個成員都有重要的事工要履行是真理，同樣上帝在教會中任命了屬靈領袖也是真理。有幸我能在美國的許多教會講道，注意到人允許牧師（長老）領導的教會，通常都會有祝福和成長。我不是在談論專橫、自負的獨裁，而是真正的屬靈領導。這是上帝對教會的模式。
5. Sharing in
Spiritual Worship (13:10–16, 18–19) 5. 分享屬靈敬拜（13:10-16, 18-19）
While
it is true that a new covenant Christian is not involved in the ceremonies and
furnishings of an earthly tabernacle or temple, it is not true that he is
deprived of the blessings that they typify. A Jew under the old covenant could
point to the temple, but a Christian has a heavenly sanctuary that can never be
destroyed. The Jews were proud of the city of Jerusalem, but a Christian has an eternal
city, the New Jerusalem. For each of an Old Testament believer’s temporary
earthly items, a new covenant believer has a heavenly and eternal counterpart. 雖然在新盟約下的基督徒確實沒有參與地上會幕或聖殿的儀式和運作，但他被剝奪了他們所代表的祝福是不正確的。在舊盟約下的猶太人可以指著聖殿，但基督徒卻有天上的聖所，永遠不會毀壞。猶太人以耶路撒冷城為榮，但基督徒有一座在天上的永恆之城，新耶路撒冷。對於舊盟約的信徒暫時在地上的事物，新盟約信徒都有屬天和永恆的對應的事物。
“We
have an altar” (Heb. 13:10)
does not suggest a material altar on earth, for that would contradict the whole
message of the epistle. In the Old Testament sanctuary, the brazen altar was
the place for offering blood sacrifices, and the golden altar before the veil
was the place for burning incense, a picture of prayer ascending to God (Ps.
141:2). A new covenant Christian’s altar is Jesus Christ, for it is through Him
that we offer our “spiritual sacrifices” to God (Heb. 13:15; 1 Peter 2:5). We may set aside places in
our church buildings and call them altars, but they are really not altars in
the biblical sense. Why? Because Christ’s sacrifice has already been made, once
and for all, and the gifts that we bring to God are acceptable, not because of
any earthly altar, but because of a heavenly altar, Jesus Christ. “我們有祭壇”（希伯來書 13:10）並不是指地上物質祭壇，因為那會與這封書信的全部信息相矛盾。在舊盟約的聖所中，銅壇是獻血祭的地方，幔子前的金壇是燒香的地方，是象徵禱告升到上帝面前的圖象（詩篇141:2）。新盟約基督徒的祭壇是耶穌基督，因們通過祂將我們的“屬靈祭物”獻給上帝（希伯來書 13:15；彼得前書 2:5）。可能會在我們的教堂建築中留出空地方，稱它們為祭壇，但它們實際上並不是聖經上所說的祭壇。為什麼？因為基督的捨命流血已經一次完成獻上，我們帶給上帝的禮物是祂可以接受的，不是因為任何地上的祭壇，而是因為天上的祭壇 --- 主耶穌基督。
The
emphasis in this section is on separation from dead religion and identification
with the Lord Jesus Christ in His reproach. The image comes from the day of
Atonement. The sin offering was taken outside the camp and burned completely
(Lev. 16:27). Jesus
Christ, our perfect sin offering, suffered and died “out[1]side the gate” of
Jerusalem. All
true Christians must go out to Him, spiritually speaking, to the place of
reproach and rejection. “Why stay in Jerusalem
when it is not your city?” asked the writer. “Why identify with the old
covenant law when it has been done away with in Christ?” 這段所寫的重點是與死宗教的分離，以及在主耶穌基督的再來與祂的認同。圖像來自贖罪日。贖罪祭帶到營外完全燒毀（利未記 16:27）。耶穌基督，我們完美的贖罪祭，在耶路撒冷“城門外”受苦並死去。從屬靈的角度來說，所有真正的基督徒都必須到祂那裡去，到受責備和拒絕的地方。希伯來書的作者會問，“耶路撒冷不是你的城市，為什麼要留在耶路撒冷？ 既然舊盟約律法在基督裡廢除了，為什麼還要認同它呢？”
The
readers of this epistle were looking for a way to continue as Christians while
escaping the persecution that would come from unbelieving Jews. “It cannot be
done,” the writer stated in so many words. “Jerusalem is doomed. Get out of the Jewish
religious system and identify with the Savior who died for you.” There can be
no room for compromise. 讀者正在尋找一種方法，既能繼續仍為基督徒，又能逃避來自不信的猶太人的迫害。作者強調說，“做不到。耶路撒冷注定要滅亡。離開猶太宗教體系，認同為你而捨命的救主。”在那裡沒有妥協的餘地。
The
writer named two of the “spiritual sacrifices” that we offer as Christians
(Heb. 13:15–16). Note that
the word spiritual is not in contrast to material, because material gifts can
be accepted as spiritual sacrifices (see Phil. 4:10–20). The word spiritual means “spiritual in
character, to be used by the Spirit for spiritual purposes.” A believer’s body,
presented to God, is a spiritual sacrifice (Rom. 12:1–2). 作者列舉兩種可供基督徒作 “屬靈獻祭”的祭物（希伯來書 13:15-16）。請注意，屬靈與物質是不能對比，因為物質的禮物可以作為屬靈的祭物（見 腓立比書 4:10-20）。屬靈的意思是“屬靈的品格，讓聖靈用於作屬靈的目的職事”。信徒獻身給上帝，是屬靈的獻祭（羅馬書 12:1-2）。
The
first spiritual sacrifice is continual praise to God (Heb. 13:15). The words of praise from our lips,
coming from our hearts, are like beautiful fruit laid on the altar. How easy it
is for suffering saints to complain, but how important it is for them to give
thanks to God. 第一個屬靈的獻祭是不斷讚美上帝（希伯來書 13:15）。從我們口中發出的讚美之詞，從我們心裡發出來，就像祭壇上的美麗果子。受苦的聖徒抱怨是多麼容易，但對受苦的聖徒能夠感謝上帝卻是多麼重要。
The
second spiritual sacrifice is good works of sharing (Heb. 13:16). This would certainly include the
hospitality mentioned in Hebrews 13:2, as well as the ministry to prisoners in
Hebrews 13:3. “Doing good” can cover a multitude of ministries: sharing food
with the needy; transporting people to and from church or other places; sharing
money; perhaps just being a helpful neighbor. I once had the privilege of
seeing a man come to Christ because I helped him mow his lawn after his own
mower broke. 第二個屬靈的獻祭是分享的善行（希伯來書 13:16）。 誠然它包括希伯來書 13章2節 中提到的款待，以及希伯來書 13章3節中對囚犯的事工。 “行善”可以涵蓋很多事工：與有需要的人分享食物；運送人往返教堂或其他地方；分享金錢；也許只是做樂於助人的鄰居。我曾經有幸看到人歸向基督，因為在他自己的割草機壞了後，我幫他修剪了草坪。
Next
the writer emphasized the importance of prayer (Heb. 13:18–19). He was unable to visit the readers
personally, but he did want their prayer help. It is possible that some of his
enemies had lied about him, so he affirms his honesty and integrity. We do not
know for certain who the writer was. Many think it was Paul. The reference to
Timothy in Hebrews 13:23 would suggest Paul, as would also the “benediction of
grace” in (see 2 Thess. 3:17–18). Some scholars have
suggested that Peter referred to Paul’s authorship of Hebrews (2 Peter
3:15–16), but that statement could also be applied to things Paul wrote in
Romans. We do not know the name of the human writer of this book, nor is it
important that we do. 接下來作者強調禱告的重要性（希伯來書 13:18-19）。他無法親自拜訪讀者，但他確實需要他們的祈禱幫助。有可能他的敵人對他撒了謊，所以他肯定他的誠實和正直。我們不確定作者是誰。許多人認為是保羅。希伯來書 13章23節中，對提摩太的提及暗示了保羅，以及（見 帖撒羅尼迦後書 3:17-18）中的“恩典的祝福”。一些學者認為彼得指的是保羅的希伯來書作者身份（彼得後書 3：15-16），但這種說法也適用於保羅在羅馬書中所寫的內容。我們不知道這本書的作者名字，就是知道也不重要。
5. Experiencing
Spiritual Lordship (13:20–21) 5. 經歷屬靈主權（13:20-21）
This
benediction seems to gather together the major themes of Hebrews: peace, the
resurrected Christ, the blood, the covenant, spiritual perfection (maturity),
God’s work in the believer. As the Good Shepherd, Jesus Christ died for the
sheep (John 10:11). As the
Great Shepherd, He lives for the sheep in heaven today, working on their
behalf. As the Chief Shepherd, He will come for the sheep at His return (1
Peter 5:4). Our Shepherd cares for His own in the past, present, and future. He
is the same yesterday, today, and forever! 這個祝福似乎匯集了希伯來書的主要的主題：和平、復活的基督、寶血、聖約、屬靈的完美（成熟）、上帝在信徒身上的作為。作為好牧人，耶穌基督為羊而死（約翰福音 10:11）。作為大牧人，祂今天為天上的羊而活，為他們工作。作為大牧人，會在祂再來時，來接祂的羊（彼得前書 5：4）。我們的牧者在過去、現在和未來都關心自己的牧者。他昨天、今天、一直到永遠都是一樣的！
Our
Great High Priest is also our Great Shepherd. When He was on earth, He worked
for us when He completed the great work of redemption (John 17:4). Now that He
is in heaven, He is working in us to mature us in His will and bring us to a
place of spiritual perfection. We will never reach that place until He returns
(1 John 2:28—3:3), but
while we are waiting, we are told to continue to grow. 我們的大祭司也是我們的大牧人。當祂在地上時，為我們工作，完成了救贖的偉大作為（約翰福音 17:4）。既然祂在天上，祂仍在我們裡面作工，使我們在祂的旨意中成熟，並把我們帶到屬靈完美的之處。在主耶穌再來之前，我們永遠到達不了那個地方（約翰一書 2:28-3:3），但是，在我們等待的同時，祂宣告我們要繼續長大。
The
phrase “make you perfect” (Heb. 13:21)
is the translation of one Greek word, katartidzo. This is an unfamilar word to
us, but it was familiar to the people who received this letter. The doctors
knew it because it meant “to set a broken bone.” To fishermen it meant “to mend
a broken net” (see Matt. 4:21).
To sailors it meant “to outfit a ship for a voyage.” To soldiers it meant “to
equip an army for battle.” “使你美善”是希臘詞 “katartidzo”
的翻譯。這詞雖然對我們來說不熟悉，但對收這信的人卻很了解。醫生知道它的意思是“拆骨整形”。對漁夫來說，它是“修補魚網”（見 馬太福音 4:21）。對於水手來說，它意味著“為航行裝備船隻”。對士兵來說是“整裝待發，進行戰鬥”。
Our
Savior in heaven wants to equip us for life on earth. Tenderly, He wants to set
the “broken bones” in our lives so that we might walk straight and run our
life-races successfully. He wants to repair the breaks in the nets so that we
might catch fish and win souls. He wants to equip us for battle and outfit us
so that we will not be battered in the storms of life. In brief, He wants to
mature us so that He can work in us and through us that which pleases Him and
accomplishes His will. 在天上的救主想要裝備我們在地上生活。 祂要在我們的生命中溫柔地修復“斷骨”，使我們可以走得舒適，成功地跑完生命賽跑的全程。祂想修復我們如修補魚網中的裂口，以便我們可以得魚如得人一樣的贏得靈魂。耶穌基督想裝備我們去戰鬥，修補我們，這樣我們就不會在生活的風暴中遭受重創。簡而言之，祂想使我們成熟，以便可以在我們裡面，藉由我們做那些討祂喜歡，並完成祂旨意的事。
How
does He equip us? By tracing this word katartidzo in the New Testament, we can
discover the tools that God uses to mature and equip His children. He uses the
Word of God (2 Tim. 3:16–17)
and prayer (1 Thess. 3:10)
in the fellowship of the local church (Eph. 4:11–12). He also uses individual believers to equip us
and mend us (Gal. 6:1). Finally, He uses suffering to perfect His children (1
Peter 5:10), and this relates to what we learned from Hebrews 12 about
chastening. 耶穌基督如何來裝備我們？ 藉由在新盟約中，追溯“使你美善(katartidzo)” 一詞，上帝用來使我們成熟和裝備祂的孩子的工具。上帝在地方教會的團契中使用祂的話語（提摩太後書 3:16-17）和禱告（帖撒羅尼迦前書 3:10）（以弗所書 4:11-12）。祂也使用個別的聖徒來裝備我們並修補我們（加拉太書 6:1）。最後，祂用苦難來使祂的孩子達到美善（彼得前書 5:10），這與我們從希伯來書 12 章學到的關於管教的知識有關。
What a
difference it would make in our lives if we would turn Hebrews 13:20–21 into a
personal prayer each day. “Lord, make me perfect in every good work to do thy
will. Work in me that which is well-pleasing in Thy sight. Do it
through Jesus Christ and may He receive the glory.” 如果我們每天將希伯來書 13章20-21兩節變成個人的禱告，這會對我們的生活產生多大的影響。 “主啊，求你使我在各樣善工上都遵行祢的旨意做得完美。在我裡面所做的善工討祢的喜歡。靠著耶穌基督去做，願祂得榮耀。”
The
basis for this marvelous work is “the blood of the everlasting covenant” (Heb. 13:20). This is the new covenant
that was discussed in Hebrews 8, a covenant based on the sacrifice discussed in
Hebrews 10. Because this new covenant was a part of God’s eternal plan of
salvation, and because it guarantees everlasting life, it is called “the
everlasting covenant.” But apart from the death of Jesus Christ, we can share
in none of the blessings named in this profound benediction. 這項奇妙工作的基礎是“永遠盟約的血”（希伯來書 13:20）。這就是希伯來書 8 章所討論的新盟約，是基於希伯來書 10 章所討論的獻祭的盟約。因為這個新盟約是上帝永恆救贖計劃的一部分，並且因為它保證了永生，所以稱為“永生之盟約”。但是，除了耶穌基督的死，我們無法分享這個深奧的祝福中提到的任何祝福。
The
“Amen” at the end of the benediction closed the body of the epistle. All that
remained was for the writer to add a few words of greeting and personal
information. 祝福結尾的“阿們”結束了書信的正文。剩下的就是讓作者添加幾句問候語和有關個人的信息。
He had
written a long letter, and in it he had dealt with some profound and difficult
doctrines; so he encouraged his readers to “bear with [suffer]” this letter of
encouragement. This seems like a long letter to us, but he felt it was just a
“few words.” No doubt some members of the congregation responded negatively to
this letter, while others received it and acted on it. Paul (1 Thess. 2:13) told us how we should respond
to God’s Word. Read the verse carefully—and practice it. 作者寫了如此長的一封信，其中談到了深奧難懂的教義。所以在這封鼓勵信中，他鼓勵他的讀者“忍受 ‘痛苦’ ”。這對我們來說似乎是封很長的信，但他覺得這只是“幾句話”。毫無疑問，在教會中會友中，對這封信會做出否定的回應，而其他人則收到它後，就採取行動。保羅告訴我們應該如何回應上帝的話語（帖撒羅尼迦前書 2:13）。仔細閱讀這節經文，並練習它。
What
Timothy’s relationship to the group was, we do not know. He was a prominent
minister in that day, and most of the Christians would either know him or know
about him. These personal touches remind us that God is interested in
individuals and not just in groups of people. 提摩太與這小組到底有什麼關係，我們不知道。當時他是傑出的牧師，大多數基督徒要么知道他，要么大概認識他。這些個人的接觸提醒我們，上帝也對個人感興趣，而不僅僅是對一群人感興趣。
“They
of Italy salute you” (Heb. 13:24)
could mean that the writer was in Italy at the time, or that saints
from Italy
were with him and wanted to send their greetings. “意大利的人向你問安”（希伯來書 13:24）可能意味著作者當時在意大利，或者意大利的聖徒與他同在，他們想要向他問好。
These
personal references at the end of the letter raise questions that we cannot
answer now. But the total impact of Hebrews answers the important question,
“How can I stand firm in a world that is shaking all around me?” The answer:
know the superior Person, Jesus Christ; trust His superior priesthood; and live
by the superior principle of faith. Build your life on the things of heaven
that will never shake. 這信末後提出的這些個人參考的問題，現在無法回答。但是希伯來書的整體影響，回答了一個重要的問題：“我如何才能在這震動的世界中，站穩腳跟？”答案：認識至高者耶穌基督；信靠祂至高的聖職；並以信仰祂的至高生活原則。將你的生活建立在永遠不會震動的天堂之事物上。
Be
confident! Jesus Christ saves to the uttermost! Hebrews 13 . 要確信！ 確信耶穌基督拯救到底！希伯來書 13章。
