510 英翻中 第9課 THE SUPERIOR SACRIFICE 完美的獻祭 24/02/2026

510 英翻中 第9課                 THE SUPERIOR SACRIFICE                完美的獻祭         24/02/2026

CHAPTER NINE THE SUPERIOR SACRIFICE Hebrews 10 
第九課 完美的獻祭    希伯來書 10 

A teenage boy, whose mother was away on a visit, found himself with time on his hands. He decided to read a book from the family library. His mother was a devout Christian, so the boy knew there would be a sermon at the beginning and an application at the end of the book, but there would also be some interesting stories in between. 
未成年的小孩的母親外出探訪，他發現有多時間可用。決定從家中圖書館拿書來讀。他的母親是虔誠的基督徒，所以小孩知道那本書會有開頭的佈道，和應用在結尾，中間會是一些有趣的故事。

While reading the book, he came across the phrase “the finished work of Christ.” It struck him with unusual power. “The finished work of Christ.”                                                                                          小孩在閱讀這本書時，偶然發現書中寫  “基督完成了祂的作為”  這句子。該句子以不同尋常的力量衝擊他。 “基督完成了祂的作為。”

“Why does the author use this expression?” he asked himself. “Why not say the atoning or the propitiatory work of Christ?” (You see, he knew all the biblical terms. He just did not know the Savior!) Then the words “It is finished” flashed into his mind, and he realized afresh that the work of salvation was accomplished. 
小孩問自己，“希伯來書的作者為什麼使用這詞？  為什麼不說基督贖罪或成為挽回祭呢？” （你看，他知道所有的聖經術語。他只是不認識救主！）然後“完成了”這三個字詞在他的腦海中閃過，他重新意識到救恩的工作 “完成了”。

“If the whole work was finished and the whole debt paid, what is there left for me to do?” He knew the answer and fell to his knees to receive the Savior and full forgiveness of sins. That is how J. Hudson Taylor, founder of the China Inland Mission (now OMF [Overseas Missionary Fellowship] International), was saved. 
“若所有的事工祂都完成了，所有的債務祂都還清了，我還能做什麼？” 他知道答案，並立刻跪下接受救主，和祂對他罪的完全赦免。這就是中國內地會的創始人戴得生(J. Hudson Taylor) 得救的見證。

The tenth chapter of Hebrews emphasizes the perfect sacrifice of Jesus Christ, in contrast with the imperfect sacrifices that were offered under the old covenant. Our Lord’s superior priesthood belongs to a better order—Melchizedek’s and not Aaron’s. It functions on the basis of a better covenant—the new covenant—and in a better sanctuary, in heaven. But all of this depends on the better sacrifice, which is the theme of this chapter. 
在希伯來書第十章強調耶穌基督在新盟約所作完美的獻祭，並以其與舊盟約的不完美獻祭作對比。我們主的至高祭司職分屬於更美祭司的等次  --- 麥基洗德的等次，而不是亞倫的。它以更美的約 --- 新盟約 --- 以及在天堂裡更美的聖所為基礎運作。但這一切都取決於更美的獻祭，這是本章的主題。

The writer presented three benefits that explain why the sacrifice of Jesus Christ is superior to the old covenant sacrifices.                                                                                                                                      作者為了解釋為什麼耶穌基督的獻祭優於舊盟約的獻祭，因而提出了三點說明。

1.  Christ’s Sacrifice Takes Away Sin (10:1–10) 
1.  基督的獻祭可以除去罪（10:1-10）

Sin, of course, is man’s greatest problem. No matter what kind of religion a man has, if it cannot deal with sin, it is of no value. By nature, man is a sinner, and by choice, he proves that his nature is sinful. It has well been said, “We are not sinners because we sin. We sin because we are sinners.” 
當然，罪是人類最大的問題。不管人有什麼樣的宗教信仰，如果不能對付罪，就沒有任何價值。就人的本性而言，他是罪人，並且通過選擇，也證明他的本性是有罪的。有句話說得好，“我們不是罪人，因為我們犯罪。我們犯罪是因為我們是罪人。 

The need for a better sacrifice (vv. 1–4). Why were the old covenant sacrifices inferior? After all, they were ordained by the Lord, and they were in force for hundreds of years. While it is true that at times the Jewish people permitted these sacrifices to become empty rituals (Isa. 1:11–15), it is also true that many sincere people brought their offerings to God and were blessed. 
需要更美的獻祭（1-4 節）。為什麼舊盟約的獻祭是次一等的？  它畢竟也是主所命定的，並且其效力延續數百年。 雖然有時猶太人確實允許，這些獻祭成為空洞的禮儀（以賽亞書 1:11-15），但確實有許多真誠的人，將他們的獻祭物，獻給上帝並得到祝福。

The very nature of the old covenant sacrifices made them inferior. The law was only “a shadow of good things to come” and not the reality itself. The sacrificial system was a type or picture of the work our Lord would accomplish on the cross. This meant that the system was temporary, and therefore could accomplish nothing permanent. The very repetition of the sacrifices day after day, and the day of Atonement year after year, pointed out the entire system’s weakness. 
舊盟約獻祭本質是使他們低人一等。律法只是“未來美事的影兒”，而不是實存的本身。獻祭系統是我們的主將在十字架上完成祂作為的預表或影像。這意味著該系統是暫時的，因此無法完成任何永久性的工作。日復一日地重復獻祭，年復一年的重復贖罪日的獻祭，正是指出了整個系統的微弱點。

Animal sacrifices could never completely deal with human guilt. God did promise forgiveness to believing worshippers (Lev. 4:20, 26, 31, 35), but this was a judicial forgiveness and not the removal of guilt from people’s hearts. People lacked that inward witness of full and final forgiveness. They could not claim, “I have no more consciousness of sins.” If those worshippers had been “once purged [from guilt of sin]” they would never again have had to offer another sacrifice. 
動物獻祭永遠無法完全消除人的罪。上帝確實應許對信徒的寬恕（利未記  4:20, 26, 31, 35），但這是司法上表面的寬恕，而不能除去人內心受罪的譴責。人缺乏完全和最終的寬恕的內在見證。他們不能聲稱，“我不再受罪的良心譴責。”如果那些敬拜者曾經  “有過一次  ‘從罪惡的譴責中’ 的清除”，他們就再也不必獻祭。

So the annual day of Atonement did not accomplish “remission of sin” but only “reminder of sin.” The annual repetition of the ceremony was evidence that the previous year’s sacrifices had not done the job. True, the nation’s sins were covered, but they were not cleansed. Nor did the people have God’s inward witness of forgiveness and acceptance. 
所以一年一度的贖罪日並沒有完成“罪的赦免”，而只是“提醒人有罪”。每年重複的儀式證明前一年的獻祭並沒有完成赦罪之功效。的確，國家的罪被遮蓋了，但沒有得到潔淨。人也沒有上帝對他罪的寬恕和接納的內在見證。

Yes, there was a desperate need for a better sacrifice because the blood of bulls and of goats could not take away sins. It could cover sin and postpone judgment, but it could never effect a once-and-for-all redemption. Only the better sacrifice of the Son of God could do that. 
是的，因為公牛和山羊的血不能除去罪，所以迫切需要更美的獻祭。它可以掩蓋罪惡並推遲審判，但它永遠無法實現一勞永逸的救贖。只有上帝兒子更美的獻祭才能做到這一點。

The provision of the better sacrifice (vv. 5–9). It was God who provided the sacrifice and not man. The quotation is from Psalm 40:6–8, and it is applied to Jesus Christ in His incarnation (“when He cometh into the world”). The quotation makes it clear that Jesus Christ is the fulfillment of the old covenant sacrifices                                                                                                                                                      耶穌是更美的獻祭（5-9 節）。獻祭物是上帝所提供的，而不是人。引自詩篇 40篇6-8節，適用於道成肉身的耶穌基督（“祂來到世上時”）。所引的經文清楚地表明耶穌基督是舊盟約獻祭物的應驗。

The word sacrifice refers to any of the animal sacrifices. Offering covers the meal offerings and the drink offerings. The burnt offering and sin offering are mentioned (Heb. 10:5, 8). The trespass offering would be covered in the word sacrifice (Heb. 10:5). Each of these offerings typified the sacrifice of Christ and revealed some aspect of His work on the cross (see Lev. 1—7). 
“獻祭” 是指任何動物的流血犧牲。獻祭包括素祭和澆奠祭。書中也提到燔祭和贖罪祭（希伯來書 10:5、8）。贖愆祭包含在獻祭之內（希伯來書  10:5）。每一個這樣的獻祭都預表基督的獻祭，並揭示了祂在十字架上作為的某些方面（見  利未記  1-7）。

The phrase, “a body hast thou prepared me” (Heb. 10:5), is not found in the original quotation. Psalm 40:6 reads, “mine ears hast thou opened.” The writer of Hebrews was quoting from the Septuagint, the Greek translation of the Old Testament. How do we explain this variation? Some connect “mine ears hast thou opened” with Exodus 21:1–6, a passage that describes the actions of a master whose servant did not want to be set free. The master bored a hole through the earlobe of the servant, which was a sign that the servant preferred to remain with his master. The idea is that our Lord was like a willing servant who had His ears bored.                                                                                                                           “祢曾為我預備了身體”（希伯來書  10:5）這句引用的聖言在原文中找不到。引用經文詩篇 40篇6節是如此記載，“祢已經開通我的耳朵。”希伯來書的作者引用舊約聖經的希臘語譯本《七十士譯本》。我們如何來解釋它們的不同？ 有些人將“你已經開通我的耳朵”與出埃及記 21章1-6等節聯繫起來，這段經文描述主人想釋放他的奴隸的善行，但他的僕人不想被釋放。主人則在僕人的耳上鑽了一個洞，這表明僕人自願意留在他的主人身邊。我們的主就像心甘情願做為僕人的祂，故在祂的耳上鑽了一個洞，讓耳開通。

The problem with that explanation is that only one ear was bored, while the verse (Ps. 40:6) speaks of both ears. Furthermore, the verb used in Exodus 21 means “to pierce,” while the verb in Psalm 40:6 means “to dig.” Our Lord was a servant, but it is not likely that the writer had this in mind. Probably “opened ears” signified a readiness to hear and obey the will of God (see Isa. 50:4–6). God gave His Son a prepared body that the Son might serve God and fulfill His will on earth. Our Lord often referred to this truth (John 4:34; 5:30; 6:38; 17:4). 
這種解釋的問題在於只有一隻耳朵鑽一個洞，而這節經文（詩篇 40:6）卻說到了兩隻耳朵。此外，出埃及記 21 章使用的動詞意思是“刺破”，而詩篇 40:6 中的動詞意思是“挖”。我們的主是僕人，但作者不可能想到這一點。可能“耳朵打開”表示願意聆聽並順從上帝的旨意（見  以賽亞書 50：4-6）。上帝賜給祂兒子預備好的身體，使兒子可以事奉上帝，並在地上實現祂的旨意。我們的主經常提到這個真理（約翰福音 4:34；5:30；6:38；17:4）。
Of course, the same Holy Spirit who inspired Psalm 40 has the right to amplify and interpret His Word in Hebrews 10. “Opened ears” indicates a body ready for service. 
當然，啟發詩篇 40 的這同一位聖靈，有權擴大和解釋希伯來書 10 中祂的話語。“耳朵打開”表示身體準備好作獻祭物。

Twice in this paragraph, the writer stated that God “had no pleasure” in the old covenant sacrifices (see Heb. 10:6, 8). This does not suggest that the old sacrifices were wrong, or that sincere worshippers received no benefit from obeying God’s law. It only means that God had no delight in sacrifices as such, apart from the obedient hearts of the worshippers. No amount of sacrifices could substitute for obedience (1 Sam. 15:22, Ps. 51:16–17; Isa. 1:11, 19; Jer. 6:19–20; Hos. 6:6; Amos 5:20–21).                在本段中，作者曾兩次提及，上帝“不喜歡”舊盟約的獻祭（見  希伯來書 10:6、8）。這並不是說，舊的獻祭有什麼錯誤，或者真誠的敬拜者，以遵守上帝的律法，不會從中得到任何好處。這只是說，除了敬拜者順服的心之外，上帝並不喜歡其他的獻祭。再多的祭品也無法代替順服（撒母耳記上  15:22，詩篇  51:16-17；賽  1:11, 19；耶  6:19-20；何西阿  6:6；阿摩司書 5： 20-21）。

Jesus came to do the Father’s will. This will is the new covenant that has replaced the old covenant. Through His death and resurrection, Jesus Christ has taken away the first covenant and established the second. The readers of this epistle called Hebrews would get the message: why go back to a covenant that has been taken away? Why go back to sacrifices that are inferior?                                                        耶穌來是要遵行天父的旨意。這旨意是用新盟約取代舊盟約。耶穌基督藉由祂的死和復活，取消了第一個盟約，建立了第二個盟約。這封信取名為希伯來書的意義，是要讀者會得到這信息的回應：為什麼要回到已經被遺棄的盟約呢？ 為什麼要回到次等的獻祭？

The effectiveness of the better sacrifice (v. 10). Believers have been set apart (“sanctified”) by the offering of Christ’s body once for all. No old covenant sacrifice could do that. An old covenant worshipper had to be purified from ceremonial defilement repeatedly. But a new covenant saint is set apart finally and completely.                                                                                                                     更美獻祭的功效（第 10 節）。信徒因一次永遠獻上基督的身體，而與祂分別為聖（“成聖”）。任何舊盟約避獻祭都無法做到這點。舊約崇拜者必須反复淨化禮儀上的污穢。但新盟約聖徒最終徹底地分別為聖。

2.  Christ’s Sacrifice Need Not Be Repeated (10:11–18) 
2.  基督的獻祭是只有一次，不需要重複（10:11-18）

Again the writer contrasted the old covenant high priest with Jesus Christ, our Great High Priest. The fact that Jesus sat down after He ascended to the Father is proof that His work was completed (Heb. 1:3, 13; 8:1). The ministry of the priests in the tabernacle and temple was never done and never different: they offered the same sacrifices day after day. This constant repetition was proof that their sacrifices did not take away sins. What tens of thousands of animal sacrifices could not accomplish, Jesus accomplished with one sacrifice forever! 
作者再次將舊盟約大祭司與我們的大祭司耶穌基督進行對比。耶穌升天后，坐在天父右邊的事實，證明祂的作為完成了（希伯來書  1:3、13；8:1）。祭司在會幕和聖殿中的事工永遠沒有做完過，也永遠一樣：他們日復一日地獻上同樣的祭物。這種不斷的重複，證明了他們的獻祭不能除去罪。數以萬計的動物獻祭無法完成的事，耶穌只以一次獻祭就完成了！

The phrase “sat down” refers us again to Psalm 110:1: “Sit thou at my right hand, until I make thine enemies thy footstool.” Christ is in the place of exaltation and victory. When He returns, He shall overcome every enemy and establish His righteous kingdom. Those who have trusted Him need not fear, for they have been “perfected forever” (Heb. 10:14). Believers are “complete in Him” (Col. 2:10). We have a perfect standing before God because of the finished work of Jesus Christ.                                                                                                                                                            “坐下”一詞再次引向詩篇 110篇1節：“你坐在我的右邊，等我使祢的仇敵成為祢的腳凳。”基督在被高舉和得勝的位置。當祂再來時，將戰勝一切仇敵，建立祂公義的國度。那些信靠祂的人不必害怕，因為他們已經“永遠完全成聖”（希伯來書  10:14）。信徒“在祂裡面得了豐盛”（哥羅西書  2:10）。由於耶穌基督完成了祂的作為，使我們在上帝面前擁有完美的地位。

How do we know personally that we have this perfect standing before God? Because of the witness of the Holy Spirit through the Word (Heb. 10:15–18). The witness of the Spirit is based on the work of the Son and is given through the words of Scripture. The writer (Heb. 10:16–17) quoted Jeremiah 31:33–34, part of a passage he’d also quoted in Hebrews 8:7–12. The old covenant worshipper could not say that he had “no more consciousness of sins” (Heb. 10:2). But the new covenant believer can say that his sins and iniquities are remembered no more. There is “no more offering for sin” (Heb. 10:18) and no more remembrance of sin! 
我們個人如何知道，在上帝面前我們擁有這樣的完美？ 因為聖靈藉著祂話語作見證（希伯來書  10:15-18）。聖靈的見證是基於聖子的作為，是藉由聖經的話。作者引用了耶利米書 31章33-34等節（希伯來書 10:16-17），他在希伯來書 8章7-12等節中也引用過這一段話的一部分。舊盟約崇拜者不能說他“不再有罪的譴責”（希伯來書 10:2）。但新盟約信徒可以這樣說，他的罪和過犯不再被記念。 “不再有為贖罪的獻祭”（希伯來書 10:18），罪也不再被記念！

I once shared a conference with a fine Christian psychiatrist whose lectures were very true to the Word. “The trouble with psychiatry,” he told me, “is that it can only deal with symptoms. A psychiatrist can remove a patient’s feelings of guilt, but he cannot remove the guilt. It’s like a trucker loosening a fender on his truck so he won’t hear the motor knock. A patient can end up feeling better, but have two problems instead of one!” 
我曾經在一個會議中，與一位優秀的基督教精神病學家的演講中分享，他的演講非常符合聖經。他告訴我，“精神病學的問題是只能處理症狀。精神科醫生可以消除患者的對罪的內疚感，但他無法除去罪。這就像卡車司機鬆開卡車上的擋泥板，這樣他就不會聽到馬達的敲擊聲。病人最終會感覺好些，但這是把兩個問題合而為一個！”

When a sinner trusts Christ, his sins are all forgiven, the guilt is gone, and the matter is completely settled forever. 
當罪人信靠基督時，他的罪就都赦免了，罪形就消失，這件事就永遠徹底解決。

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. 
這條通往上帝居所的路是“新的”（最近的，新發現的），而不是舊盟約的一部分，因為舊盟約“硬化  ‘變’ 老  ‘並且’ 快要歸屬於無有”（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）。基督是新生命的道路！我們通過他來到上帝面前，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，因為有一位活著的大祭司 --- 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拜訪至聖所一次，但我們每天每時每刻都邀請進入上帝的面前。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的心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“有份於天上的呼召”（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” in Hebrews 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！

509 英翻中 第八課 The SUPERIOR SANCTUARY 最美的聖所 23/02/2026

 509  英翻中 第八課         The SUPERIOR SANCTUARY            最美的聖所                                        23/02/2026

我們在天上的父,   求祢加添孩子的力量,   在這年老的時日, 仍蒙祢的憐憫,   賜予健康及家庭的溫馨.     主阿,   謝謝祢讓孩子了解祢降世就是為了續我的罪.     祢的復活就是為了向世人証明祢是     上帝的兒子.     孩子愛祢,   決意永遠跟隨祢,   絕不回頭.     奉主耶穌基督的名禱告.     阿們.

CHAPTER EIGHT               THE SUPERIOR SANCTUARY                 Hebrews 9
第八課                                    最美的聖所                                                   希伯來書 9
 
The Christian is a citizen of two worlds, the earthly and the heavenly. He must render to Caesar the things that are Caesar’s and to God the things that are God’s (Matt. 22:21). Because he is a citizen of two worlds, he must learn how to walk by faith in a world that is governed by sight. Like Moses, a believer must see the invisible if he is to overcome the pull of the world (Heb. 11:24–27). Practical man says, “Seeing is believing!” But the man of faith replies, “Believing is seeing!”
基督徒是地上和天堂兩個世界的公民。他必須顧及到凱撒的物歸凱撒，上帝的物歸上帝（馬太福音  22:21）。因為他是兩個世界的公民，他必須學習如何在由視覺支配的地上憑信心而行。像摩西一樣，若信徒要克服被世俗的誘惑，就必須看到不可見的事物的實存（希伯來書11:24-27）。務實的人說，“眼見才相信！”但有信心的人回答說，“相信就是看見！”
 
This principle of faith must apply to our relationship to the heavenly sanctuary. We have never seen this sanctuary. Yet we believe what the Bible tells us about it. We realize that God is not worshipped today in temples made with hands (Acts 7:46–50). There is no special place on earth where God dwells (see Isa. 57:15; 66:1–2; John 4:19–24). We may call a local church building a “house of God,” but we know that God does not live there. The building is dedicated to God and His service, but it is not His dwelling place.
這個信心的原則必須適用於我們與天上聖所的關係。我們從未見過這個聖所。然而，相信聖經告訴我們的就有。我們意識到，今天上帝並不受人手所造聖殿的崇拜（使徒行傳  7：46-50）。地上沒有特殊地方供上帝居住（見  以賽亞書 57：15；66：1-2；約翰福音 4：19-24）。我們可以稱建造的地方教會為“上帝之家”，但我們知道上帝並不住在那裡。這座建築是獻給上帝和祂的作為之處所，但不是祂的居所。
 
Hebrews 9 presents a detailed contrast between the old covenant sanctuary (the tabernacle) and the new covenant heavenly sanctuary where Jesus Christ now ministers. This contrast makes it clear that the new covenant sanctuary is superior.
希伯來書第 9 章詳細對比了舊盟約的聖所（帳幕）和耶穌基督現在為祭司職事的新盟約天上的聖所。該對照清楚地顯示新盟約的聖所是優越的。
 
1.  The Inferior Old Covenant Sanctuary (9:1–10)
1.  舊盟約的聖所是低下的（9:1-10）

Hebrews reminds readers that the regulations and practices in the tabernacle were ordained of God. If there was any inferiority in the tabernacle service, it was not because God had not established the ritual. While the old covenant was in force, the ministry of the priests was ordained of God and perfectly proper.
希伯來書提醒讀者，會幕中的規條和行為是上帝所命定的。如果在帳幕崇拜中有任何自卑，那不是因為上帝沒有設立儀式。當舊盟約生效時，祭司的職事是上帝所命定的，而且是完全正確的。
 
What was it, then, that made the tabernacle inferior? There are five answers to that question.
那麼，是什麼使會幕變得低下的呢？針對這問題有五個答案.

It was an earthly sanctuary (v. 1). This means it was made by man (Heb. 9:11) and pitched by man (Heb. 8:2). The Jewish people generously brought their gifts to Moses, and from these materials the tabernacle was constructed. Then God gave spiritual wisdom and skill to Bezalel and Oholiab to do the intricate work of making the various parts of the tabernacle and its furnishings (see Ex. 35—36). After the construction was completed, the sanctuary was put in place and dedicated to God (Ex. 40). Even though the glory of God moved into the sanctuary, it was still an earthly building, constructed by humans out of earthly materials.
因為是地上的聖所（第 1 節）。是由人手造的（希伯來書  9:11），並由人所支撐的（希伯來書  8:2）。猶太人慷慨地將他們的禮物帶給摩西，並用這些材料建造了會幕。然後上帝將屬靈的智慧和技巧賜給比撒列和亞何利亞伯，讓他們完成製作會幕各部分及其家具的複雜工作（見  出埃及記  35-36）。建造完成後，聖所就位並獻給上帝（出埃及記 40章）。儘管上帝的榮耀進入了聖所，但仍然是地上的一座建築，由人用地上的材料建造的。
 
Being an earthly building, it had several weaknesses. For one thing, it would need a certain amount of repair. Also, it was limited geographically: if it was pitched in one place, it could not be in another place. It had to be dismantled and the various parts carried from place to place. Furthermore, it belonged to the nation of Israel and not to the whole world.
作為地上的建築物，有幾個弱點。一方面需要固定程度的維修。此外，在地理上是有限的：若在一個地方為職事，就不能供祭司到另一處有所作為。 必須被拆除，把各個部被搬運到另一個地方重建。此外，該聖所只屬於以色列國，而不是整個世人的。
 
It was a type of something greater (vv. 2–5). The writer listed the various parts and furnishings of the tabernacle because each of these carried a spiritual meaning. They were “patterns of things in the heavens” (Heb. 9:23). The diagram gives a general picture of the tabernacle.
聖所是更偉大的建築物（2-5 節）。作者列出了會幕的各個部分和陳設，因為每個都帶有屬靈的意義。它們是“天上事物的樣式”（希伯來書  9:23）。該圖繪給出了帳幕的一般設置的圖象。
 
The phrases “the first” (Heb. 9:2) and “the second” (Heb. 9:7) refer to the first and second divisions of the tabernacle. The first was called the holy place and the second the Holy of Holies. Each of these divisions had its own furnishings, and each piece of furniture had its own special meaning.
“頭一層”（希伯來書  9:2）和“第二層”（希伯來書  9:7）是指會幕的第一和第二部分。頭一層稱作聖所，第二層稱為至聖所。這兩部門內都有屬於自己的設備，每件設置都有自己的特殊屬靈的含義。
 
In the holy place stood the seven-branched golden candlestick (Ex. 25:31–40; 27:20–21; 37:17–24). “Lampstand” would be a better term to use, because the light was produced by the burning of wicks in oil, not by the use of candles. Since there were no windows in the tabernacle, this lampstand provided the necessary light for the priests’ ministry in the holy place. The nation of Israel was supposed to be a light to the nations (Isa. 42:6; 49:6). Jesus Christ is the “light of the world” (John 8:12), and believers are to shine as lights in the world (Phil. 2:14–15).
在聖所裡豎立著七枝金燭的燈台（出埃及記  25:31-40；27:20-21；37:17-24）。 “燈檯”這個詞用起來更合適，因為聖所的光是由燈芯在油中燃燒而產生的，而不是燒蠟燭的原因。由於會幕裡沒有窗戶，這個燈檯為祭司在聖所的事工，提供了必要的光照。以色列國應該成為該國的光（以賽亞書  42:6；49:6）。耶穌基督是“世上的光”（約翰福音 8:12），信徒是光，要在世上發光（腓立比書  2:14-15）。
 
There was also a table in the holy place with twelve loaves of bread on it. It was called the table of showbread (Ex. 25:23–30; 37:10–16; Lev. 24:5–9). Each Sabbath, the priests would remove the old loaves and put fresh loaves on the table, and the old loaves would be eaten. These loaves were called “the bread of presence” and the table was called “the table of presence.” Only the priests could eat this bread, and they were required to eat it in the sanctuary. It reminded the twelve tribes of God’s presence that sustained them. It also speaks to us today of Jesus Christ, the “bread of life” given to the whole world (John 6).
在聖所裡還有桌子，上面放著十二個陈設餅。該桌子因擺陈設餅故稱為陈設餅桌（出埃及記  25:23-30；37:10-16；利未記 24:5-9）。每逢安息日，祭司們會取出舊餅，換上新鮮餅放在桌上，舊餅就吃掉。這些餅被稱為“陳設餅”，桌子被稱為“擺陳設餅的桌子”。只有祭司才能吃這餅，他們必須在聖所裡吃。其屬靈意義是提醒十二個支派，上帝的同在來支持他們。今天這也向我們講述耶穌基督是賜給世界的“生命之糧”（約翰福音  6章）。
 
The golden altar stood in the holy place just in front of the veil that divided the two parts of the tabernacle. The word translated “censer” (a device for burning incense) (Heb. 9:4) should be “altar.” The golden altar did not stand in the Holy of Holies, but its ministry pertained to the Holy of Holies. In what way? On the annual day of Atonement, the high priest used coals from this altar to burn incense before the mercy seat within the veil (Lev. 16:12–14). Moses (Ex. 40:5) related the golden altar to the ark of the covenant, and so did the author of 1 Kings (1 Kings 6:22). Each morning and evening, a priest burned incense on this altar. David suggested that it is a picture of prayer ascending to God (Ps. 141:2). It can be a reminder that Jesus Christ intercedes for us (Rom. 8:33–34). For details about this incense altar, see Exodus 30:1–10; 37:25–29. The incense itself  is described in Exodus 30:34–35.
金香壇立在聖所，靠近幔子前，幔子將帳幕分開成兩部分。金香壇又譯成“香爐”（燒香的器具）（希伯來書  9:4）它應該是“祭壇”。金香壇並不立在至聖所，但它的職事是屬於至聖所的。以什麼方式使用？ 在一年一度的贖罪日，大祭司用祭壇上的炭在幔子內的施恩座前燒香（利未記  16:12-14）。摩西將金香壇與約櫃聯繫起來（出埃及記  40:5），列王記上 的作者也是如此的記載（列王記上  6:22）。每天早晚都有祭司在這個祭壇上燒香。大衛認為這是一幅上升到上帝面前的祈禱的圖象（詩篇  141:2）。它可以提醒我們耶穌基督為我們代求（羅馬書  8:33-34）。有關這個金香壇的詳細信息，請參閱出埃及記 30章1-10等節； 37章25-29等節。 “香” 本身在出埃及記 30章34-35兩節中有描述。
 
The Holy of Holies contained only the ark of the covenant, a wooden chest three feet, nine inches long; two feet, three inches wide; and two feet, three inches high. On the top of this chest was a beautiful “mercy seat” made of gold, with a cherub at each end. This was the throne of God in the tabernacle (Ex. 25:10–22; Ps. 80:1; 99:1). On the day of Atonement, the blood was sprinkled on this mercy seat to cover the tables of law within the ark. God did not look at the broken law; He saw the blood. Christ is our “mercy seat” (“propitiation” in 1 John 2:2; Rom. 3:25). But His blood does not just cover sin; it takes away sin.
至聖所內只有約櫃，3英尺9英寸長；2英尺3英寸寬；2英尺3英寸高的木箱。在這個箱子的頂部有美麗的金造的“施恩座”，兩端各站立一位天使。這是會幕中上帝的寶座（出埃及記 25:10-22；詩篇 80:1；99:1）。在贖罪日，血灑在施恩座上，以覆蓋約櫃內的法典。上帝不看破壞律法的事；祂看到血。基督是我們的“施恩座”（約翰一書  2:2 中的“挽回祭”；羅馬書  3:25）。但耶穌的寶血不只是遮蓋罪；也洗淨罪惡。
 
No doubt many spiritual truths are wrapped up in these pieces of furniture, and all of them are of value. But the most important truth is this: all of this was symbolism and not the spiritual reality. It was this fact that made the tabernacle of the old covenant inferior.
無疑，許多屬靈的真理都被包裹在這些陳設中，而且都是有價值的。但最重要的事實是：所有這些都是像徵的意義，而不是屬靈的實存。正是這個事實使舊約的帳幕變得低下。
 
It was inaccessible to the people (vv. 6–7). We must not get the idea that the Jews assembled in the tabernacle for worship. The priests and Levites were permitted into the tabernacle precincts, but not the
人無法接近它（ 6-7 等節）。我們不能認為猶太人聚集在會幕裡敬拜。祭司和利未人允許進入會幕區，但不允許進入至聖所。
 
Holy Pace Cand est ck Ho y of Ho es Ark of the Covenant Ve ncense A ter Tab e of showbread
 
聖所圖
 
Ho y P ace Cand est ck Ho y of Ho es Ark of the Covenant Ve Ve ncense A ter Tab e of showbread
 
but not the people from the other tribes. Furthermore, though the priests ministered in the holy place day after day, only the high priest entered the Holy of Holies, and that only once a year. When he did, he had to offer a sacrifice for his own sins as well as for the sins of the people. In contrast, the heavenly tabernacle is open to all of the people of God, and at all times! (Heb. 10:19–25)
但不是來自其他支派的人。再者，雖然祭司日復一日地在聖所供職，但只有大祭司能進入至聖所，而且每年只有一次。當他這樣做時，他必須為自己的罪和人民的罪獻祭。相比之下，天上的帳幕向所有上帝的子民開放，而且是任何時候都開放！ （希伯來書 10:19-2） 

It was temporary (v. 8). The fact that the outer court (“first tabernacle,” Heb. 9:6) was standing was proof that God’s work of salvation for man had not yet been completed. The outer court stood between the people and the Holy of Holies! As long as the priests were ministering in the holy place, the way had not yet been opened into the presence of God. But when Jesus died on the cross, the veil of the temple was torn from top to bottom (Matt. 27:50–51) and the way was opened into the Holy of Holies. There was no longer any more need for either the holy place or the Holy of Holies, for now believing sinners could come into the presence of God.
這只是暫時的（第 8 節）。外院（“帳幕的頭一層”，希伯來書  9:6）還存在時，證明上帝拯救人的工作尚未完成。外院存在於人和至聖所之間！祭司在聖所供職的時候，通往到上帝面前的路，還沒有打開。但是，當耶穌死在十字架上時，聖殿的幔子從上到下撕裂為兩半（馬太福音  27:50-51），通往至聖所的路就暢通。不再需要聖所或至聖所，因為現在相信的罪人可以直接的來到上帝面前。
 
Its ministry was external, not internal (vv. 9–10). The sacrifices offered and the blood applied to the mercy seat could never change the heart or the conscience of a worshipper. All of the ceremonies associated with the tabernacle had to do with ceremonial purity, not moral purity. They were “carnal ordinances” that pertained to the outer man but that could not change the inner man.
該職事是外表的，而不是內心的（9-10 節）。所獻的祭物和灑在施恩座的寶血，永遠無法改變敬拜者的內心或良知。所有與會幕相關的儀式，都與儀式的純潔有關，而不是道德的純潔。它們是“屬肉體的律例”，屬於外面的人，但不能改變裡面的人。
 
2.  The Superior Heavenly Sanctuary (9:11–28)
2.  優美的天堂聖所（9:11-28）
 
The five deficiencies of the old covenant sanctuary are matched with the five superiorities of the new covenant sanctuary. In every way, the present sanctuary is superior.
舊盟約聖所有的五項設置，不足與新盟約聖所設定的五項優越的設置相比美。從各方面來說，現在的聖所都是優越的。
 
It is heavenly (v. 11). The writer has emphasized this fact before, because he has wanted his readers to focus their attention on the things of heaven and not on the things of earth. Some things on earth (including the beautiful Jewish temple) would soon be destroyed; but the heavenly realities would endure forever.
新盟約是屬天的（第 11 節）。作者在之前曾經強調過這事實，因為他希望他的讀者把注意力集中在天上的事，而不是地上的事。地上的一些設置（包括美麗的猶太聖殿）很快就會被摧毀；但天堂的實存(heavenly realities)會永遠在那裡。
 
The old covenant tabernacle was made by the hands of men (Ex. 35:30–35). The new covenant sanctuary was not made with hands. “Not of this building” (Heb. 9:11) means “not of this creation.” The tabernacle of Moses was made with materials that belong to this creation. The heavenly tabernacle needed no such materials (Heb. 9:24). Since the heavenly tabernacle does not belong to this creation, it is free from the ravages of time.
舊盟約的帳幕是人手所造（出埃及記  35:30-35）。新盟約聖所不是人手所造的。 “不屬於這建築物”的意思是“不屬於這創造” （希伯來書  9:11）。摩西的帳幕是用屬於這創造物的材料製成的。天上的帳幕不需要這樣的建造材料（希伯來書  9:24）。因為天上的帳幕不屬於這個這創造，所以時間不能損傷天上的帳幕。

 
The “good things to come” had already arrived! All that was foreshadowed by type in the tabernacle was now reality because of Christ’s priestly ministry in heaven. The tabernacle was patterned after the sanctuary in heaven, but today we no longer need the pattern. We have the eternal reality!
“好的優美的東西來了”已經到來了！ 由於基督在天上的祭司職分，在會幕中預表所預示的一切現在都成為實存。帳幕是仿照天上的聖所設計的，但今天我們不再需要這種樣式。我們有永恆實存的設置！
 
Its ministry is effective to deal with sin (vv. 12–15). We have here a series of contrasts that show again the superiority of the heavenly ministry.
祭司的職事是針對罪很有效（12-15 等節）。 在這裡有一系列的對比，再次表明天上職事的優越性。
 
Animal sacrifices and Christ’s sacrifice (v. 12). The writer will discuss the inferiority of animal sacrifices in Hebrews 10, but here he began to lay the foundation. We need no proof that the blood of Jesus Christ is far superior to that of animal sacrifices. How can the blood of animals ever solve the problem of humans’ sins? Jesus Christ became a Man that He might be able to die for people’s sins. His death was voluntary; it is doubtful that any Old Testament sacrifice volunteered for the job! An animal’s blood was carried by the high priest into the Holy of Holies, but Jesus Christ presented Himself in the presence of God as the final and complete sacrifice for sins. Of course, the animal sacrifices were repeated, while Jesus Christ offered Himself but once. Finally, no animal sacrifices ever purchased “eternal redemption.” Their blood could only “cover” sin until the time when Christ’s blood would “take away sin” (John 1:29). We have “eternal redemption.” It is not conditioned on our merit or good works; it is secured once and for all by the finished work of Jesus Christ.
動物獻祭和基督的捨命（第 12 節）。作者將在希伯來書第 10 章討論動物祭祀的低劣性，但在這裡，開始奠定他論述的基礎。 不需要證明耶穌基督的血比動物獻祭的血好得多。 動物的血怎麼能解決人的贖罪問題呢？ 耶穌基督道成肉身，祂可以為人贖罪而死。祂的死是自願的；值得懷疑的是，是否在舊盟約中所有的獻祭都是自願的！動物的血被大祭司帶到至聖所，但耶穌基督在上帝面前將自己作為最後一次完全的贖罪祭。當然，動物獻祭是重複的，而耶穌基督只一次獻上。最後，沒有任何動物獻祭可以收買到“永恆的救贖”之效。它們的血只能“遮蓋”罪，直到基督的血“可以除去罪”（約翰福音 1:29）。我們有“永遠的救贖”。它不以我們的功德或善行為條件；它是由耶穌基督完成的一次成就地確保的作為。
 
Ceremonial cleansing and conscience cleansing (vv. 13–14). The old covenant rituals could not change a person’s heart. This is not to say that a worshipper did not have a spiritual experience if his heart trusted God, but it does mean that the emphasis was on the external ceremonial cleansing. So long as the worshipper obeyed the prescribed regulations, he was declared clean. It was “the purifying of the flesh” but not the cleansing of the conscience. (For “the ashes of an heifer,” see Num. 19.)
禮儀上的潔淨和良心的聖潔（13-14等節）。舊盟約的儀式不能改變人的良心。這並不是說，若敬拜者的內心信靠上帝，他就有屬靈的經歷，但這確實強調它不是外在的儀式潔淨。只要崇拜者遵守律法的規定，就宣告他為潔淨的。實質上，這是“肉體的潔淨”，而不是良心的潔淨。 （關於“紅母牛的灰燼”，參見  民數記  19章）
 
We learned from Hebrews 8 that the ministry of the new covenant is internal. “I will put my laws into their mind, and write them in their hearts” (Heb. 8:10). This work is done by the Holy Spirit of God (2 Cor. 3:1–3). But the Spirit could not dwell within us if Jesus Christ had not paid for our sins. Cleansing our consciences cannot be done by some external ceremony; it demands an internal power. Because Jesus Christ is “without spot [blemish]” He was able to offer the perfect sacrifice.
從希伯來書第 8 章了解到，新盟約的職事是內在的。 “我要將我的律法寫在他們心板上，刻劃在他們的心版上”（希伯來書  8:10）。是由上帝的聖靈完成的作為（哥林多後書 3：1-3）。但若耶穌基督沒有為我們付上贖罪的代價，聖靈就無法內住在我們裡面。清潔我們的良心,  不能通過外表禮儀來完成；它需要內在的力量。因為耶穌基督“沒有玷污 ‘祂沒有瑕疵’ ”，所以祂能夠獻上作完美的祭物。
 
Temporary blessings and eternal blessings (v. 15). The blessings under the old covenant depended on the obedience of God’s people. If they obeyed God, He blessed them, but if they disobeyed, He withheld His blessings. Not only were the blessings temporary, but they were primarily temporal—rain, bumper crops, protection from enemies and sickness, and so forth. Israel’s Canaan inheritance involved material blessings. Our eternal inheritance is primarily spiritual in nature (Eph. 1:3). Note that the emphasis is on eternal—“eternal redemption” (Heb. 9:12) and “eternal inheritance” (Heb. 9:15). A believer can have confidence because all that he has in Christ is eternal.
暫時的祝福和永恆產業的祝福（第 15 節）。舊盟約下的祝福取決於上帝子民的服從。如果他們順從上帝，祂就會祝福他們，但如果他們不順從，上帝就會止住祂的祝福。祝福不僅是暫時的，而且主要祝福都是暫時的， 諸如 :下雨、五穀豐收、免受敵人和疾病的侵害等等。以色列的迦南產業涉及物質祝福。我們的永恆產業本質上是屬靈的（以弗所書 1:3）。請注意，重點是永恆的   — "永遠的救贖”（希伯來書   9:12）和“永遠的基業”（希伯來書  9:15）。信徒可以確信，因為他在基督裡擁有的一切都是永恆的。

This verse (Heb. 9:15) makes it clear that there was no final and complete redemption under the old covenant. Those transgressions were covered by the blood of the many sacrifices, but not cleansed until the sacrifice of Jesus Christ on the cross (Rom. 3:24–26). Since Christ has accomplished an eternal redemption, we are able to share in an eternal inheritance.                       希伯來書 9:15這節經文清楚地表明，在舊盟約之下沒有最終和完全的救贖。那些過犯雖被許多獻祭的血所遮蓋，但直到耶穌基督在十字架上的捨命才一次完全的潔淨（羅馬書 3:24-26）。既然基督已經完成了我們永恆的救贖，就能夠分享祂賜予的永恆的基業。

As we review these three contrasts, we can easily see that the ministry of Christ is effective to deal with our sins. His finished work on earth, and His unfinished work of intercession in heaven are sufficient and efficient.
當我們回顧這三個對比時，很容易看到基督的職事是針對我們的罪是有功效的。祂在地上完成的作為，以及在天上未完成的代求作為，都是充足和有功效的。
 
Its ministry is based on a costly sacrifice (vv. 16–23). The word covenant not only means “an agreement,” but it also carries the idea of “a last will and testament.” If a man writes his will, that will is not in force until he dies. It was necessary for Jesus Christ to die so that the terms of the new covenant might be enforced. “This cup is the new testament [covenant, will] in my blood, which is shed for you” (Luke 22:20).
該職事是基於代價高昂的寶血（16-23 等節）。 “盟約” 不僅有“協議”的意思，而且還有“最後的遺囑”的意思。如果一個人寫下他的遺囑，那遺囑要到他死後才會生效。耶穌基督必須死，這樣新盟約的條款才能執行。 “這杯是我血中的新約  ‘盟約，遺囑’，是為你們流出來的”（路加福音  22:20）。
 
Even the old covenant was established on the basis of blood. Hebrews 9:19–21 is taken from Exodus 24:3–8, the account of the ratifying of the old covenant by Moses and the people of Israel. The book of the law was sprinkled with blood, and so were the people and the tabernacle and its furnishings. It must have been a solemn occasion.
雖然舊盟約也是建立在血的基礎上的。希伯來書 9章19-21等節，引自出埃及記 24章3-8等節，這是摩西和以色列人批准舊盟約的記載。律法書上灑了血，百姓、帳幕和里面的器具也灑上了血。這肯定是莊嚴的場合。
 
Not only was blood used at the beginning of the ministry of the old covenant, but it was used in the regular administration of the tabernacle service. Under the old covenant, people and objects were purified by blood, water, or fire (Num. 31:21–24). This was, of course, ceremonial purification; it meant that the persons and objects were now acceptable to God. The purification did not alter the nature of the person or object. God’s principle is that blood must be shed before sin can be forgiven (Lev. 17:11).
血不僅在舊盟約的事奉開始時使用，而且還用於會幕事奉的常規職事上。在舊盟約之下，人和物都用血、水或火潔淨（民數記  31:21-24）。誠然，這是禮儀上的淨化；意味著人和物現在都能為上帝所接受。淨化並沒不能改變人心或物的本質。上帝的原則是必須流血，才能赦免罪（利未記17:11）。
 
Since God has ordained that remission of sins is through the shedding of blood, and since purification comes through the sprinkling of blood, it is necessary that blood be shed and applied if the new covenant is to be in force. The “patterns” (the old covenant tabernacle) were purified by the sprinkling of the blood. But the “originals” were also purified! The blood of Jesus Christ not only purifies the conscience of the believer (Heb. 9:14), but also purified the “heavenly things” (Heb. 9:23 nasb).
既然上帝已經命定罪的赦免必須藉由流血，而潔淨是通過灑血來的，那麼如果新盟約生效，就必須流血和應用。 “天上樣式”（舊盟約的帳幕）因灑血而潔淨。但“本源”也淨化了！耶穌基督的寶血不僅潔淨了信徒的良心（希伯來書  9:14），也潔淨了“天上的事”（希伯來書  9:23 新美國標準版）。
 
How could the heavenly sanctuary ever become defiled? We can understand how the earthly sanctuary could be defiled since it was used by sinful men. Each year, on the great day of Atonement, the tabernacle was purified through the sprinkling of blood (Lev. 16:12–19). But how could a heavenly sanctuary ever become defiled? Certainly nothing in heaven is defiled in a literal sense, for sin cannot pollute the sanctuary of God. But, for that matter, nothing in the earthly tabernacle was literally defiled by sin. It all had to do with people’s relationships to God. The blood sprinkled on a piece of furniture did not change the nature of that piece, but it changed God’s relationship to it. God could enter into communion with people because of the sprinkled blood.
天上的聖所怎麼會被玷污？ 因為地上的聖所是有罪的人在使用，就可以理解它是如何的被污染。每年在贖罪的大日子，會幕通過灑血而得到潔淨（利未記  16：12-19）。但是天上的聖所怎麼會被玷污的呢？  確實，天堂裡沒有任何東西在字面上是會玷污的，因為罪不能污染上帝的聖所。但是，就此而言，地上的會幕裡的任何東西是不能被罪玷污。因一切都在人與上帝的關係。灑在陳設物上的血並沒有改變那陳設品的性質，但它却改變了上帝與它的關係。因著所灑的血，上帝就可以與人相交通。

Through Jesus Christ, we who are sinners can enter into the Holy of Holies in the heavenly sanctuary (Heb. 10:19–22). Physically, of course, we are on earth, but spiritually, we are communing with God in the heavenly Holy of Holies. In order for God to receive us into this heavenly fellowship, the blood of Jesus Christ had to be applied. We enter into God’s presence “by the blood of Jesus” (Heb. 10:19).
藉由耶穌基督，我們這些罪人可以進入天上聖所中的至聖所（希伯來書  10:19-22）。誠然，按肉體來說，我們是在地上，但在屬靈上，我們是在天上的至聖所裡與上帝交通。為了讓上帝接納我們進入這個天上的團契，必須藉由耶穌基督的寶血。我們“既因耶穌的血”得以坦然進入至聖所與上帝同在（希伯來書  10:19）。
 
Now we can summarize the writer’s discussion. The old covenant was established by blood, and so was the new covenant. But the new covenant was established on the basis of a better sacrifice, applied in a better place! The patterns (types) were purified by the blood of animals, but the original sanctuary was purified by the blood of the Son of God. This was a far more costly sacrifice.
現在可以總結作者的論點。舊盟約是用血立的，新盟約也是。但是新盟約是建立在更美好的犧牲的基礎上，應用在更美好的聖所！ 樣式（類型）是用動物的血來淨化的，但原始的聖所是用上帝兒子的寶血來淨化的。這獻祭代價是更高貴更美好。

Its ministry represents fulfillment (v. 24). The new covenant Christian has reality! We are not depending on a high priest on earth who annually visits the Holy of Holies in a temporary sanctuary. We depend on the heavenly High Priest who has entered once and for all into the eternal sanctuary. There He represents us before God, and He always will.
作為更美大祭司是說明祂的成就（第 24 節）。締結新盟約的基督徒有實存！我們不能依賴地上的大祭司，他每年都會到在臨時聖所中的至聖所。我們要信靠天上的大祭司，祂一次永遠地進入永恆的聖所。祂在那裡，在上帝面前代表我們，而且祂要永遠這樣作。
 
Beware of trusting anything for your spiritual life that is “made with hands” (Heb. 9:24). It will not last. The tabernacle was replaced by Solomon’s temple, and that temple was destroyed by the Babylonians. When the Jews returned to their land after the captivity, they rebuilt their temple, and King Herod, in later years, expanded and embellished it. But the Romans destroyed that temple, and it has never been rebuilt. Furthermore, since the genealogical records have been lost or destroyed, the Jews are not certain who can minister as priests. These things that are “made with hands” are perishable, but the things “not made with hands” are eternal.
要儆醒，不要相信任何為你們屬靈生命“人手所造”的（希伯來書  9:24）。這不會長久。會幕由所羅門建的聖殿所取代，而那個聖殿遭受巴比倫人所摧毀。當猶太人被擄後返回耶路撒冷時，重建了他們的聖殿，希律王在以後的幾年裡，將聖殿擴建並裝飾。但是羅馬人又摧毀這座神廟，從此再也未重建過。此外，由於家譜的丟失或毀壞，猶太人不能確定誰可以繼續擔任祭司。這些“人手所造”的是會壞的，但“不是人手所造”的却永恆的實存。
 
Its ministry is final and complete (vv. 25–28). There can be nothing incomplete or temporary about our Lord’s ministry in heaven. The writer pointed out again the obvious contrasts between the old covenant ministry and the new covenant ministry.
大祭司的事工是最後和完整的（25-28 等節）。我們的主在天上的職事不可能是不完整或暫時的。作者再次指出舊盟約和新盟約的職事之間的明顯對比。
 
       Old covenant                                                       New covenant
       Repeated sacrifices                                            One sacrifice
       The blood of others Covering sin                      His own blood Putting away sin
       For Israel only                                                    For all sinners
       Left the Holy of Holies                                      Entered heaven and remains there
       Came out to bless the people                             Will come to take His people to heaven
       舊盟約                                                                 新盟約
       重復獻祭                                                            一次永遠的獻祭
       別人的血 遮蓋罪                                               耶穌自己的寶血 除去人的罪   
       只為以色列                                                        為所有罪人
       離開至聖所                                                        進入天上，並永遠留在天堂
       出來祝福百姓                                                    將來要接祂的百姓上天堂
 
In short, the work of Christ is a completed work, final and eternal. On the basis of His completed work, He is ministering now in heaven on our behalf.
簡而言之，基督的作為是完成的，最後的，和永恆的。在完成祂的作為基礎上，現在正在天上為我們的職事而作為。
 
Did you notice that the word appear is used three times in Hebrews 9:24–28? These three uses give us a summary of our Lord’s work. He has appeared to put away sin by dying on the cross (Heb. 9:26). He is appearing now in heaven for us (Heb. 9:24). One day, He shall appear to take Christians home (Heb. 9:28). Came out to bless the people Will come to take His people to heaven superior sacrifice—10 (Exhortation: despising the Word— 10:26–39 ) .  These “three tenses of salvation” are all based on His finished work.
是否你注意到在希伯來書 9章24-28等節中，出現了 3 次 “顯現” 這個詞？  用它作三種功能的方式，讓我們來總結我們主的作為。祂一次 “顯現” 在十字架上的自我捨命，來作贖罪的代價（希伯來書  9:26）。現在為我們的到天堂， 在天上 “顯現”（希伯來書  9:24）。有一天，祂必然會  “顯現”，來帶基督徒回到天上美麗的家鄉（希伯來書 9:28）。第十章是記載出來祝福百姓，來接祂的百姓上天 至高的祭祀（勸勉：藐視聖言— 10:26-39）。  這“這三種拯救的時態”都是基於祂已經完成的工作。

After reading this chapter, the Hebrew Christians who received this letter had to realize that there is no middle ground. They had to make a choice between the earthly or the heavenly, the temporary or the eternal, the incomplete or the complete. Why not return to the temple but also practice the Christian faith? Why not “the best of both worlds”? Because that would be compromising and refusing to go “without the camp, bearing his reproach” (Heb. 13:13). So there is no middle way.
讀完本章後，收到這封信的希伯來基督徒必須意識到沒有中間立場。他們必須在塵世或天堂、暫時或永恆、不完整或完整之間做出選擇。為什麼不回到聖殿，同時也實踐基督信仰呢？為什麼不是“兩全其美”？因為那是妥協，拒絕“出營，忍受他的辱罵”（希伯來書 13:13）。所以沒有中間道路。
 
The believer’s sanctuary is in heaven. His Father is in heaven and his Savior is in heaven. His citizenship is in heaven (Phil. 3:20) and his treasures should be in heaven (Matt. 6:19ff.). And his hope is in heaven. The true believer walks by faith, not by sight. No matter what may happen on earth, a believer can be confident because everything is settled in heaven.
信徒的聖所在天上。他的天父在天上，他的救主在天上。他的公民權在天上（腓立比書 3:20），他的財寶應該在天上（馬太福音 6:19 比照研讀）。他的希望在天堂。真正的信徒是憑信心行事，而不是憑眼見。無論地上發生什麼，信徒都可以能確信，因為一切都在天堂已經設定。
 
感謝上帝的憐憫, 讓孩子完成這一章。