508 英翻中 第七課 THE BETTER COVENANT 更美的約 22/02/2026

508 英翻中  第七課            THE BETTER COVENANT             更美的約                                                                     22/02/2026

CHAPTER SEVEN                       THE BETTER COVENANT                       Hebrews 8
第七課                                            更美的約                                                       希伯來書 8

I once spoke at a meeting of religious broadcasters at which a friend of mine was to provide the ministry of music. He is a superb pianist with a gift for interpreting Christian music, and I have always enjoyed listening to him. But that day my heart went out to him in sympathy, because the motel had given the most deteriorated and derelict piano I have ever seen. It must have been donated by a local wrecking company. My friend did his best, but it would have been much better had he been playing a decent instrument.                                                                                               有一次我在宗教廣播員的會議上發言，我的朋友將提供音樂事工。他是出色的鋼琴家，具有詮釋基督教音樂的天賦，我一直很喜歡聽他演奏。 但是我的心那天為那鋼琴向他表示同情，因為汽車旅館提供的鋼琴，是我見過的最破舊和廢棄的。它一定是當地一家收破舊物品公司捐贈的。我的朋友盡了最大的努力，但如果鋼琴好一些，他會演奏得更出色。

Jesus Christ is God’s superior Priest, but is there anything that can minimize this superiority? Nothing! For He ministers on the basis of a better covenant (Heb. 8), in a better sanctuary (Heb. 9), and because of a better sacrifice (Heb. 10). It is the better covenant that is the theme of this chapter. The writer presented three evidences for the superiority of this covenant.
耶穌基督是上帝至高無上的超越的祭司，但有什麼可以減少這種超越嗎？  沒有！因為祂事奉是基於更美的約（希伯來書  8），在更美的聖所（希伯來書  9），也因為更好的獻祭（希伯來書  10）。更美之約是本章的主題。作者提出了三個證據來證明這個盟約的超越性。
 
1.  It Is Ministered by a Superior High Priest (8:1–2)
1.  是藉由超越的基督大祭司的職事（8:1-2）
 
Was the writer arguing in circles? First he showed the superiority of Christ, and then said, “Since He is superior, the covenant He ministers must be a superior covenant.” No, this is not reasoning in a circle, for the conclusion is logical. A superior priest could never minister on the basis of an inferior covenant. To change the illustration, the most gifted lawyer can do very little if the will he is probating is inadequate. It is unthinkable that our Lord would minister on the basis of an inferior “last will and testament.”
作者是在逗圈子似的爭論嗎？他先顯出基督的優越性，然後說，“祂既是優越的，則祂所立的約必是優越的約。”不，這不是逗圈子似的推理，因為結論是合乎邏輯的。超越的祭司永遠不能根據低級的聖約來服事。換個例子，如果遺囑認證不充分，最有天賦的律師也無能為力。若我們的主會根據低級次等的“最後的意願和遺囑”來服事，那是無法想像。

“This is the sum” simply means “This is the main point and the climax of my discussion.” He then presented several “summary arguments” to prove that our Lord is indeed a superior High Priest.
“這就是總結”的意思是“這是我討論的重點和高潮。”然後他提出了幾個“總結性論點”，以證明我們的主確實是位超越的大祭司。
 
His moral adequacy (v. 1). “We have such an High Priest” [italics mine]. This statement refers us back to Hebrews 7:22–28. “For such an high priest became us [was suited to us]” (Heb. 7:26). The fact that Jesus Christ is morally perfect and yet identified with us in our needs and temptations makes Him superior to any other priest, past or present. Those readers who wanted to go back into the Old Testament priesthood would have to leave this suitable High Priest.
基督道德適應性（第 1 節）。 “我們有這樣一位大祭司”[斜體字是我加的]。這句話讓我們回到希伯來書 7章22-28等節。 “因為這樣一位大祭司原是與我們適合  [合宜我們]”（希伯來書  7:26）。耶穌基督在道德上是完美的，但在我們的需要和誘惑中與我們認同的事實，使祂優於過去或現在的任何其他祭司。那些想回到舊約聖職祭司的讀者，將要必須離開這位合宜的大祭司。

His finished work (v. 1). Today our Lord is seated because His work is completed. There were no chairs in the Old Testament tabernacle because the work of the priests was never finished. Each repeated sacrifice was only a reminder that none of the sacrifices ever provided a finished salvation. The blood of animals did not wash away sin or cleanse the guilty conscience; it only covered sin until that day when Jesus Christ died to take away the sin of the world (John 1:29).
祂成就的事工（第 1 節）。今天我們的主坐了下來，因為祂的作為已經完成。舊約的帳幕裡沒有椅子，因為祭司的工作從未完成。每一次重複的獻祭都只是提醒我們，沒有一次獻祭能提供完整的救恩。動物的血並不能洗淨罪孽，也不能洗淨內疚；直到耶穌基督為除去世人的罪而死的那一天之前，祂只涵蓋了罪（約翰福音 1:29）。
 
His enthronement (v. 1). Jesus Christ is not just “seated.” It is where He is seated that adds glory to His person and His work. He is seated on the throne in heaven at the right hand of the Father. This great truth was introduced early in this epistle (Heb. 1:3), and it will be mentioned again (Heb. 10:12; 12:2). This enthronement was the fulfillment of the Father’s promise to the Son: “Sit thou at my right hand, until I make thine enemies thy footstool” (Ps. 110:1). Not only did the high priest of Israel never sit down in the tabernacle, but he never sat down on a throne. Only a priest “after the order of Melchizedek” could be enthroned, for Melchizedek was both king and priest (Heb. 7:1).
耶穌基督登上施恩寶座（第 1 節）。祂不只是“坐著”。 祂坐著是為祂的子民和職事增添了榮耀。祂坐在天上的寶座上，在天父的右邊。這偉大的真理在希伯來書的前面已經介紹過（希伯來書  1:3），這真理會再次被提及（希伯來書 10:12；12:2）。這次登基是天父對祂兒子的應許的實現：“你坐在我的右邊，等我以你的仇敵為你的腳凳”（詩篇 110:1）。以色列的大祭司不僅沒有在帳幕裡坐下，他也沒有坐在寶座上。只有“遵照麥基洗德等次”的祭司才能登上寶座，因為麥基洗德既是國王又是祭司（希伯來書  7:1）。
 
His supreme exaltation (vv. 1–2). He is “in the heavens.” Jesus Christ, in His ascension and exaltation, “passed through the heavens” (Heb. 4:14 nasb). He is now exalted as high as anyone could be (Eph. 1:20–23; Phil. 2:5–11). The fact that He ministers in a heavenly sanctuary is important to the argument presented in this chapter.
耶穌基督超越的升上高天（1-2 節）。祂“在天上”。在祂升天和升上高天中，耶穌基督“經過了諸天”（希伯來書 4:14 新美國標準版）。現在祂升高至超越最高人的位置（以弗所 書  1:20-23；腓立比書   2:5-11）。祂在天上聖所的職事，這一事實將對於本章中提出的論點很重要。
 
As we review these four “summary arguments,” we can see how logical it is that our Lord ministers on the basis of a superior covenant. Can you conceive of a high priest who is perfect morally, ministering on the basis of a covenant that could not change human hearts? Could a priest who has finished his work minister from a covenant that could finish nothing? Can we conceive of a king-priest in the highest heaven being limited by an old covenant that made nothing perfect (Heb. 7:19)? The conclusion seems reasonable: the presence of a superior High Priest in heaven demands a superior covenant if He is to minister effectively to God’s people.
當我們回顧這“總結論”的四論點時，可以看到我們的主根據優越的聖約來服事是多麼合乎邏輯。你能想像一位道德完美的大祭司，根據無法改變人心的聖約來服事的情況嗎？一位已經完成了他職事的祭司能否從一事無成的盟約中服侍嗎？  我們能想像一位在至高天上的君王祭司，受到舊約的限制而不能成就祂的職事嗎？（希伯來書 7:19）結論似乎是合理的：如果祂要有效地服事上帝的子民，那麼在天上超越大祭司的存在需要有優越的盟約。
 
2.  It Is Ministered in a Better Place (8:3–5)
2.  在更美好的地方的事奉（8:3-5）
 
In this paragraph, the writer expanded on the marvelous truth that Jesus Christ today ministers in the heavenly sanctuary. The reason for this discussion is not difficult to determine. His readers knew that there was a real temple in Jerusalem, and that in the temple there were priests offering gifts and sacrifices. How easy it would be to go back into the traditional Mosaic system! After all, how do we know that the Lord Jesus is ministering in a sanctuary? Has anyone actually seen Him in His high priestly work?
在這段中，作者詳細闡述了耶穌基督今日在天上的聖所傳道的奇妙真理。這個討論的原因不難確定。他的讀者知道耶路撒冷有一座真正的聖殿，聖殿裡有祭司獻上禮物和獻祭。回到傳統的摩西系統是多麼容易啊！總之，我們怎麼知道主耶穌在聖所裡的事奉呢？ 有沒有人真的在他的大祭司作獻祭中見過祂？
 
Good questions—and there are good answers!
是好問題，有好答案！
 
The logical answer (v. 3). It has already been determined that Jesus Christ is a High Priest. But all high priests serve others; the title is not honorary. Each Old Testament high priest was appointed “to offer gifts and sacrifices”; therefore, Jesus Christ must offer gifts and sacrifices (see Heb. 5:1; 7:27). But these sacrifices must not be offered just anywhere; they must be offered in God’s appointed place (Deut. 12:13–14). That appointed place is the sanctuary. The conclusion is logical: if Jesus Christ is a High Priest who offers gifts and sacrifices, then He must have a sanctuary in which He ministers. Since He is in heaven, that sanctuary must be in heaven.
這是合乎邏輯的答案（第 3 節）。已經確定耶穌基督是大祭司。但所有的大祭司都為別人服務；這個頭銜不是榮譽。舊約的每一位大祭司都任命為“獻上禮物和獻祭”；因此，耶穌基督必須提供禮物和祭品（見  希伯來書 5:1；7:27）。但是這些祭品不能隨處獻上；他們必須在上帝指定的地方獻上（申命記  12:13-14）。那個指定的地方就是聖所。結論是合乎邏輯的：若耶穌基督是獻上禮物和祭品的大祭司，那麼必須有供祂獻祭的聖所。既然耶穌基督已經在天上，那聖所就必須在天上。
 
We must not, however, get the impression that our Lord is offering sacrifices in heaven that correspond to the Old Testament sacrifices. The word somewhat in Hebrews 8:3 is in the singular, and the phrase “to offer” is in a Greek tense that implies “offer once and for all.” On the cross, He offered Himself as the one sacrifice for sin forever (Heb. 9:24–28). In other words, our Lord is “a living sacrifice” in heaven. He is not offering Himself over and over because that is unnecessary.
然而，我們不可能得到這印象，即我們的主正在天上獻祭與舊約獻祭相符。希伯來書
8章3 節中的“某些(somewhat)”一詞是單數形式，“獻上”一詞在希臘語時態中，暗示“一次地獻上”。在十字架上，祂將自己一次獻上為​​贖罪的永遠祭物（希伯來書 9:24-28）。換句話說，我們的主是天上的“活祭”。祂不是一次又一次地把自己獻上，因為那是不必要的。
 
The genealogical answer (v. 4). We have met this truth before in Hebrews 7:11–14. As far as His human ancestry is concerned, our Lord came from the tribe of Judah. God had promised that the Messiah would come from the kingly tribe of Judah (Gen. 49:8–10). But the priests had to come from the tribe of Levi. Therefore, if Jesus Christ were still on earth, He could not function as a priest. But He can serve as High Priest in heaven because there the order of Melchizedek governs the ministry, not the order of Aaron.
家譜的答案（第 4 節）。我們之前，在希伯來書 7：11-14 四節中見過這真理。就祂的在世的祖先家譜而言，我們的主來自猶大支派。上帝曾應許彌賽亞將來自猶大王族（創世記  49:8-10）。但祭司必須來自利未支派。因此，如果耶穌基督還在世上，就不能發揮祭司的作為。但却可以在天上擔任大祭司，因為在那裡管理職事的是麥基洗德的等次，而不是亞倫的等次。
 
Again, the argument is sound. David predicted that Jesus Christ would be a Priest (Ps. 110:4). Jesus’ earthly birth into the tribe of Judah would not permit Him to be an earthly priest; therefore, He must be a Priest in heaven. He would not be accepted in the earthly sanctuary, so He must be serving in the heavenly sanctuary.
再次，這個論點是合理的。大衛預言耶穌基督將成為祭司（詩篇  110:4）。耶穌在地上出生在猶大支派中，不允許他成為地上的祭司；因此，祂必須是天上的祭司。耶穌基督不會為地上的聖所接納，所以祂必須在天上的聖所中事奉。
 
The typological answer (v. 5). A “type” is an Old Testament picture of a New Testament truth. Each type is identified as such in the New Testament, so we must not try to make every Old Testament person or event into a type. The word pattern in this verse is the Greek word tupos, from which we get our English word “type.”
類型學的答案（第 5 節）。”是舊約中新約真理的圖畫。每種預表在新約中都是這樣確定的，所以我們不能試圖把舊約中的每一個人物或事件都變成一個預表。這節經文中的模式這個詞是希臘詞“預表(tupos)”，英語“type”是從預表(tupos)這個詞演變得出的。
 
The priests then serving in the temple were actually serving in a sanctuary that was a copy (“example”) of the heavenly sanctuary. The quotation is from Exodus 25:40, where it refers obliquely to a heavenly sanctuary. Moses saw this pattern on the mount and duplicated its essentials in the earthly tabernacle. This does not mean that the heavenly tabernacle is made up of skins and fabrics. It is the basic pattern and meaning of the sanctuary that is emphasized here. The true sanctuary is in heaven; the tabernacle and temple were but imitations or copies of the true.
那時在聖殿中事奉的祭司，實際上是在聖所中服務，該聖所是天上聖所的複製品（“樣式”）。這節引文出自出埃及記 25章40節，在那裡它間接指天上的聖所。摩西在山上看到了這種模式，並在地上的帳幕中復制了它的基本要素。這並不是說天上的帳幕是由皮和織物構成的。這裡強調的是聖所的基本格局和意義。真正的聖所是在天上；帳幕和聖殿只是天上真實聖所的模仿或複製品。
 
This is a telling argument for remaining faithful to Jesus Christ and not going back into Judaism. The earthly priesthood and sanctuary seemed quite real and stable, and yet they were but copies of the true! The Old Testament system was but shadows (see Col. 2:17). The law was but a “shadow of good things to come” (Heb. 10:1); the true and full light came in Jesus Christ. So why go back into the shadows?
這是對耶穌基督的忠誠，而不是回到猶太教法師的有力論據。塵世的祭司和聖所看起來很真和穩定，但它們只是真實的複製品！舊約體係不過是影子（見  哥羅西書  2:17）。
律法不過是“將來美事的影兒”（希伯來書  10:1）；真的和完全的光來自耶穌基督。那麼為什麼要回到陰影中呢？
 
In the book of Revelation, where the heavenly scene is described, we can find parallels to the Old Testament tabernacle. John stated that there is a temple of God in heaven (Rev. 11:19). Of course, there will be no temple in the eternal state, because the entire city of God will be a temple (Rev. 21:22). For example, there is a brazen altar (Rev. 6:9–11) as well as an altar of incense (Rev. 8:3–5). The “sea of glass” (Rev. 4:6) reminds us of the laver, and the seven lamps of fire (Rev. 4:5) suggest the seven-branched lampstand in the tabernacle.
在啟示錄中可以找到與舊約帳幕相似，描述天上景象的上帝之殿。約翰說天上有上帝的殿（啟示錄 11:19）。當然，在永恆的狀態中不會有聖殿，因為整個上帝的城將是祂的聖殿（啟示錄 21:22）。例如，有銅壇（啟示錄  6:9-11）和香壇（啟示錄  8:3-5）。 “玻璃海”（啟示錄  4:6）使我們想起洗濯盆，而七盞火燈（啟示錄  4:5）暗示會幕中的七枝燈檯。
 
Since Jesus Christ is ministering in the original sanctuary, and not the copy, He is ministering in a better place. Why fellowship with priests who are serving in a copied sanctuary when you can fellowship with Christ in the original heavenly sanctuary? It would be like trying to live on the blueprint instead of in the building itself!
因為耶穌基督在真正的聖所裡事奉，而不是在復制的地方聖所裡服事，祂是在更美的殿中事奉。當你原本可以在天上聖所中與基督相交時，為什麼還要與在復制的聖所中事奉的祭司相交呢？ 這就像試圖生活在建築的藍圖上，而不是聖所的本身！
 
The writer has now given us two evidences of the superiority of the new covenant: it is ministered by a superior Priest, Jesus Christ; and it is ministered in a superior place, heaven itself. He devoted the remainder of this section to the third evidence.
作者現在給了我們兩個新盟約超越的證據：是由至高的祭司耶穌基督的職事；是在超越之處事奉，即天堂所在。他將第三個證據在本段內其餘部分致力的闡釋。
 
3.  It Is Founded on Better Promises (8:6–13)
3.  建立在更美的應許上（8:6-13）
 
Moses was the mediator (go-between) of the old covenant in the giving of the law (Gal. 3:19–20). The people of Israel were so frightened at Mount Sinai that they begged Moses to speak to them so that they would not have to hear God speak (Ex. 20:18–21). Sad to say, this fear of God did not last long, for the people soon disobeyed the very law they promised to keep. The Mediator of the new covenant is Jesus Christ, and He is the only Mediator (1 Tim. 2:5). Christ’s ministry as Mediator is more excellent than that of the Old Testament priests because it is based on a better covenant; and His covenant is founded on better promises.
摩西是在舊約時代頒布律法的中保（中間人）（加拉太書  3:19-20）。以色列人在西奈
山非常害怕，懇求摩西對他們說話，這樣他們就不必聽到上帝說話（出埃及記  20:18-21）。可悲的是他們對上帝的敬畏，並沒有持續多久，因為他們很快就違背了他們承諾遵守的律法。新盟約的中保是耶穌基督，祂是唯一的中保（提摩太前書  2:5）。基督作為中保的職事，比舊約時代祭司的事工更出色，因為耶穌基督基於更好的盟約；和祂的盟約建立在更美好的應許之上。

The “better covenant” that is referred to in this paragraph was announced by the prophet Jeremiah (Jer. 31:31–34). The promise was given in a prophecy that assured the Jews of future restoration. Jeremiah ministered during the closing years of the nation’s history, before Judah went into Babylonian captivity. At a time when the nation’s future seemed completely destroyed, God gave the promise of restoration and blessing.
本段中所提到的“更美之約”是先知耶利米宣布的（耶利米書  31:31-34）。這應許是在預言向猶太人保證未來的復興。先知耶利米在在猶大國被擄到巴比倫之前的最後幾年任職。在猶大國家的將來盼望似乎完全被摧毀的時候，上帝授權耶利米先知預言猶大國復興和祝福的應許。
 
Before our Lord went to Calvary, He celebrated the Passover with His disciples in the Upper Room. At that supper, He instituted what we call “the Lord’s Supper.” He said, taking the cup, “This cup is the new testament [covenant] in my blood, which is shed for you” (Mark 14:22–24; Luke 22:20). The apostle Paul quoted these words and applied them to the church (1 Cor. 11:23–27). The writer of Hebrews stated clearly that Jesus Christ now “is the mediator of the new covenant” (Heb. 9:15) and repeated it (Heb. 12:24).
在我們的主去各各他山之前，祂和門徒在角樓上慶祝了逾越節。在那次晚餐上，祂設立了“主的晚餐”。祂拿起杯子說，“這杯是用我的血立下的新約 ‘新盟約’，是為你們流的”（馬可福音  14：22-24；路加福音  22：20）。使徒保羅引用了這些話，並將其應用到教會中（哥林多前書  11:23-27）。希伯來書的作者清楚地指出，耶穌基督現在“是新盟約的中保”（希伯來書  9:15）並在（希伯來書 12:24）之中重複闡述一遍。
 
What, then, is the relationship between this new covenant promised to Israel, but today experienced by the church? Or, to state it another way, how can God promise these blessings to the Jews and then turn around and give them to the church?
那麼，這個應許給以色列的新盟約，與今天教會所經歷的關係是什麼？換句話說，上帝怎麼能把應許給猶太人的祝福，然後又轉過來給教會呢？
 
Some Bible students solve the problem by concluding that the church is “spiritual Israel” and that the new covenant promises therefore belong to “Abraham’s spiritual seed” today. That believers today are the “spiritual seed” of Abraham is clear from Galatians 3:13–29; but this is not the same as saying that the church is “spiritual Israel.” The promise quoted in Hebrews 8:8 specifically names “the house of Israel and … the house of Judah.” Once we are permitted to make such plain words as “Israel” and “Judah” mean something else, there is no end to how we might interpret the Bible!
一些聖經學生研讀後，得出結論認為教會是“屬靈的以色列國”，因此新盟約的應許屬於今天的“亞伯拉罕的屬靈後裔”，從而解決了這個問題。加拉太書 3章13-29等節清楚地表明，今天的信徒是亞伯拉罕的“屬靈後裔”；但這與說教會是“屬靈的以色列國”不同。希伯來書 8 章 8 節引用的應許特指“以色列家和……猶大家”。一旦允許我們將諸如“以色列”和“猶大”這樣簡單的聖經名詞，用以表示別的意思，那麼對聖經的解釋我們將無法終止!
 
Other students believe that this “new covenant” has no present fulfillment in the church, but that it will be fulfilled only when the Jews are regathered and the kingdom is established at our Lord’s return to earth in glory. But then we have the problem of explaining Hebrews 9:15 and 12:24, verses that state that Jesus Christ is today the Mediator of the new covenant. To affirm that there are two “new covenants,” one for Israel and one for the church, is to create more questions!
有些其他的學生認為，這個“新盟約”在教會中沒有在現代應驗，但只有當猶太人重新聚集，並在我們的主榮耀再來時，建立上帝的國度時，它才會應驗。但是，在我們於解釋希伯來書 9章15節 和 12章24節時，遇到了問題，這兩節說耶穌基督是今天新盟約的中保。確認有兩個“新盟約”，一個是給以色列國的，一個是給教會的，於是製造出更多的問題！

Perhaps the solution is found in God’s principle of “to the Jew first” (Rom. 1:16). God did promise a new covenant for His people, but the blessings of this covenant are wrapped up in God’s Son, Jesus Christ. He is the Mediator of the new covenant. When Jesus began His ministry on earth, He went to His own people first (Matt. 15:24). When He sent out His disciples, He sent them only to Israel (Matt. 10:5–6). When He commissioned the church to witness, He instructed them to begin in Jerusalem (Luke 24:46–48; Acts 1:8). Peter’s message at Pentecost was addressed only to Jews and to Gentiles who were Jewish proselytes (see Acts 2:14, 22, 36). In his second recorded sermon, Peter clearly stated that the good news of the gospel would go to the Jews first (Acts 3:25–26).
或許可以在上帝“先給猶太人”的原則中找到解決辦法（羅馬書  1:16）。上帝確實為祂的子民應許了新盟約，但這新盟約的祝福放在上帝的兒子耶穌基督裡。祂是新盟約的中保。當耶穌開始祂在地上的事奉時，首先去見祂自己的人（馬太福音  15:24）。當他差遣祂的門徒時，只差遣他們到以色列人那裡去（馬太福音  10:5-6）。當祂委託教會作見證時，祂指示他們從耶路撒冷開始（路加福音  24：46-48；使徒行傳  1：8）。彼得在五旬節的信息只傳講給猶太人和那些歸信猶太教的外邦人（見  使徒行傳  2:14, 22, 36）。在彼得第二次講道的記錄裡，彼得明確指出福音的好消息將首先傳給猶太人（使徒行傳 3：25-26）。

But the nation rejected the message and the messengers. While it is true that thousands of individuals trusted Christ and were saved, it is also true that most of the nation rejected the Word, and that the religious leaders opposed the ministry of the church. One result was the stoning of Stephen (Acts 7). But what was God’s response? The gospel moved from Jerusalem and Judea into Samaria (Acts 8), and then to the Gentiles (Acts 10).
但是以色列國拒絕了這信息和使者。同時確實有成千上萬的人相信基督並得救，但大多數國家拒絕聖經，宗教領袖也反對教會的事工，這也是事實。造成的結果之一，是司提反被石頭打死（使徒行傳  7章）。但上帝的回應是什麼？ 福音從耶路撒冷和猶太傳到撒瑪利亞（使徒行傳  8 章），然後傳到外邦人（使徒行傳  10 章）。
 
The church today is made up of regenerated Jews and Gentiles who are one body in Christ (Eph. 2:11–22; Gal. 3:27–29). All who are “in Christ” share in the new covenant, which was purchased on the cross. Today the blessings of the new covenant are applied to individuals. When Jesus comes in glory to redeem Israel, then the blessings of the new covenant will be applied to that beleaguered nation. Read all of Jeremiah 31 to see what God has planned for Israel, His people.
今天的教會由在基督裡成為一體的重生的猶太人和外邦人組成（以弗所書  2:11-22；加拉太書  3:27-29）。所有“在基督裡”的人都分享了從十字架上買來的新盟約。今天，新盟約的祝福適用於任何人。當耶穌在榮耀中降臨救贖以色列時，新盟約的祝福就會應用到這遭受苦難的國家。讀完耶利米書 31全章，你就了解上帝為祂的子民以色列人計劃了什麼。
 
Before we examine the “better promises” of the new covenant, we must settle another matter. We must not conclude that the existence of the new covenant means that the old covenant was wrong or that the law has no ministry today. Both covenants were given by God. Both covenants were given for people’s good. Both covenants had blessings attached to them. If Israel had obeyed the terms of the old covenant, God would have blessed them and they would have been ready for the coming of their Messiah. Paul pointed out that the old covenant had its share of glory (2 Cor. 3:7–11). We must not criticize the old covenant or minimize it.
在我們檢查新盟約內的“更美的應許”之前，必須先解決另一件事。我們不能因為說明舊約是錯誤，而斷定新盟約的存在，或者說律法在今天不能有所作為。這兩約都是上帝賜的。這兩盟約都是為了人的利益而設立的。兩個聖約都附有祝福。如果以色列遵守舊盟約的條款，上帝就會祝福他們，他們就會為他們的彌賽亞的到來做好準備。保羅指出舊盟約也有它的榮耀（哥林多後書  3：7-11）。我們不可批評舊盟約或將其貶低。
 
Even though the new covenant of grace brings with it freedom from the law of Moses (Gal. 5:1), it does not bring freedom to disobey God and sin. God still desires that the “righteousness of the law” should be fulfilled in us through the ministry of the Holy Spirit (Rom. 8:1–4). There is a lawful use of the law (1 Tim. 1:8–11).
儘管新盟約的恩典帶來了脫離摩西律法的自由（加拉太書  5:1），但它並沒有帶來不順服上帝和犯罪的自由。上帝仍然希望“律法的義”通過聖靈的職事，實現在我們身上（羅馬書  8:1-4）。律法的使用是合法的（提摩太前書  1:8-11）。
 
Now we are ready to consider the “better promises” that belong to the new covenant.
現在我們準備好考慮屬於新盟約的“更美的應許”。
 
The promise of God’s grace (vv. 7–9). The emphasis in the new covenant is on God’s “I will.” The nation of Israel at Sinai said, “All the words which the Lord hath said will we do” (Ex. 24:3). But they did not obey God’s words. It is one thing to say, “We will!” and quite another thing to do it. But the new covenant does not depend on man’s faithfulness to God but on God’s faithful promise to man. The writer of Hebrews affirmed God’s “I will” on behalf of those who trust Jesus Christ (Heb. 8:10). In fact, God’s “I will” is stated three times in that one verse and six times in Hebrews 8:8–12.
上帝恩典的應許（7-9 等節）。新盟約的重點是在上帝的“我要”。在西奈山的以色列民族說，“凡主所說的，我們都必遵辦”（出埃及記  24:3）。但他們沒有聽從祂的話。說“我們會的！”是一回事。停止其他的事，去做是另一回事。但新盟約不取決於人對上帝的忠誠，而是取決於上帝對人的信實應許。希伯來書的作者代表那些相信耶穌基督的人肯定了上帝的“我要去做”（希伯來書  8:10）。事實上，上帝的“我要”在那一節經文中重復說了三遍，在希伯來書  8章8-12等節中說了六次。
 
God led Israel out of Egypt the way a father would take a child by the hand and lead him. God gave Israel His holy law for their own good, to separate them from the other nations and to protect them from the sinful practices of the heathen. But the nation failed; “they continued not in my covenant” (Heb. 8:9). God’s responses to Israel’s disobedience were to discipline them repeatedly and finally to send them into captivity.
上帝帶領以色列人出埃及，就像父親拉著孩子的手帶領他一樣。上帝為了以色列人的利益，賜予他神聖的律法，將他們與其他國家分開，保護他們遠離異教徒的罪惡行徑。但是以色列國失敗了； “他們不守我的約”（希伯來書  8:9）。上帝對以色列人不順服的回應，是反复管教他們，最後將他們被外國囚禁。
 
God did not find fault with His covenant but with His people. “Wherefore, the law is holy, and the commandment holy, and just, and good” (Rom. 7:12). The problem is not with the law, but with our sinful natures, for by ourselves we cannot keep God’s law. The law “made nothing perfect” (Heb. 7:19) because it could not change any human heart. Only God’s grace can do that.
上帝並沒有責怪祂所訂定的新盟約，而是責備祂的子民。 “因此，律法是聖潔的，誡命是聖潔的，公正的，良善的”（羅馬書  7:12）。問題不在於律法，而在於我們的罪性，因為靠我們自己無法遵守上帝的律法。律法“原來一無所成”（希伯來書 7:19），因為它不能改變任何人的內心。只有上帝的恩典才能改變人心。
 
The new covenant is wholly of God’s grace; no sinner can become a part of this new covenant without faith in Jesus Christ. Grace and faith go together just as the law and works go together (Rom. 11:6). The law says, “The man that doeth them [the things written in the law] shall live in them” (Gal. 3:12). But grace says, “The work is done—believe and live!”
新盟約完全出於上帝的恩典；任何罪人在耶穌基督裡沒有對祂的信心，都不能成為新盟約的一部分。恩典與信心相輔相成，就像律法與行事為人相輔相成一樣（羅馬書 11:6）。律法說，“行這些事的  ‘律法上所記載的事’  就必因此活著”（加拉太書 3:12）。但恩典說，“拯救贖罪之作為已經完成，只要 ‘相信’，並且活著！”
 
The promise of internal change (v. 10). The law of Moses could declare God’s holy standard, but it could never provide the power needed for obedience. Sinful people need a new heart and a new disposition within; and this is just what the new covenant provides. (For a parallel passage, see Ezek. 36:26–27.) When a sinner trusts Christ, he receives a divine nature within (2 Peter 1:1–4). This divine nature creates a desire to love and obey God. By nature, sinful people are hateful and disobedient (Titus 3:3–7), but the new nature gives each believer both the desire and the dynamic for a godly life.
內心改變的承諾（第 10 節）。摩西的律法可以宣告上帝的聖潔標準，但它永遠不能提供順服上帝所需的大能。有罪的人需要新生的心，裡面有新的本性；而這正是新盟約所提供的。 （平行述說的經節，見  以西結書  36:26-27。）當罪人相信基督時，在他心裡面接受了上帝的本性（彼得後書  1:1-4）。這種神聖的新本性創造了愛和順服上帝的慾望。罪人的本性是恨的和不順服的（提多書  3：3-7），但新的本性給了每個信徒對敬虔生活的慾望和大能。
 
The law was external; God’s demands were written on tablets of stone. But the new covenant makes it possible for God’s Word to be written on human minds and hearts (2 Cor. 3:1–3). God’s grace makes possible an internal transformation that makes a surrendered believer more and more like Jesus Christ (2 Cor. 3:18).
律法是外添的；上帝的要求寫在石版上。但新盟約使上帝的話語有可能刻寫在人的意念和心靈上(哥林多後書  3:1-3）。上帝的恩典使內心的轉變成為可能，且能使降服的信徒越來越像耶穌基督（哥林多後書  3:18）。
 
It is unfortunate that many Christians think they are saved by grace but must then fulfill their Christian life according to the Old Testament law. They want the new covenant for salvation but the old covenant for sanctification. The apostle Paul had a phrase to describe this condition: “fallen from grace” (Gal. 5:4). Not “fallen from salvation,” but fallen from the sphere of God’s blessing through grace. We do not become holy people by trying to obey God’s law in our own power. It is by yielding to the Holy Spirit within that we fulfill the righteousness of the law (Rom. 8:1–4); and this is wholly of grace. The promise of forgiveness for all (vv. 11–12).
不幸的是，許多基督徒認為是靠恩典得救，但他們必須按照舊約律法來應驗在他們基督徒生活中。他們要新盟約來得救，但要舊盟約使他們成聖。使徒保羅用一句話來描述這種情況，“從恩典中墜落”（加拉太書  5:4）。不是“從救恩中墜落”，而是從上帝藉由恩典祝福的範圍中墜落。我們不會因試圖靠自己的力量，遵守上帝的律法而成聖。只有藉由順服內在的聖靈，我們才能成全律法的義（羅馬書  8:1-4）；這完全是出於恩典。不再紀念他們罪愆的應許之恩典（希伯來書  8:11-12 節）。
 
There is no forgiveness under the law because the law was not given for that purpose. “Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is knowledge of sin” (Rom. 3:20). The law could not promise forgiveness to Israel, let alone to all mankind. It is only through the sacrifice of Jesus Christ that forgiveness is possible to all who will call on Him. The Old Testament sacrifices brought a remembrance of sins, not a remission of sins (Heb. 10:1–3, 18).
律法之下沒有赦免，因為律法不是為此目的而0賜下的。 “所以凡有血氣的，都不能因行律法稱義；因為律法本是使人知罪”（羅馬書  3:20）。 律法不能承諾寬恕以色列人，更不用說全人類的罪。只有藉由耶穌基督釘十字架的捨命，所有呼求祂的人才能得到寬恕。舊約獻祭是叫人每年想起罪來，而不是赦免罪（希伯來書  10:1-3、18）。
 
Hebrews 8:11 quotes Jeremiah 31:34. It refers to that day when Israel shall be reunited with Judah (Heb. 8:8) and shall rejoice in the promised kingdom (Jer. 31:1–14). In that day, there will be no need to share the gospel with others because everyone will know the Lord personally. However, until that day, it is both our privilege and our responsibility to share the gospel message with a lost world.
希伯來書  8章11節引用耶利米書 31章34節。 是指的以色列國將與猶大國團聚的那一天說的（希伯來書  8:8），並在應許的國度中歡欣鼓舞（耶利米書  31:1-14）。到那一天，不需要與人分享福音，因為每個人都會親自認識主。然而，在直到那一天日子的到來這段時間，與失喪的世界分享福音信息既是我們的榮幸，也是我們的責任。
 
What does it mean that God remembers our sins and iniquities no more (Heb. 8:12)? This important statement is quoted again in Hebrews 10:16–17. Does it mean that our all-knowing God can actually forget what we have done? If God forgot anything, He would cease to be God! The phrase “remember no more” means “hold against us no more.” God recalls what we have done, but He does not hold it against us. He deals with us on the basis of grace and mercy, not law and merit. Once sin has been forgiven, it is never brought before us again. The matter is settled eternally.
上帝要寬恕我們的不義，不再記念我們的罪孽，是什麼意思（希伯來書 8:12）？希伯來書 10章16-17 等節，再次引用了這重要的宣稱。這是否意味著我們無所不知的上帝實際上可以忘記我們所做的一切？  若上帝忘記了什麼，祂就不再是上帝了！ “不要再記住”這句話的意思是“不要再敵對我們”。上帝記得我們所做的一切，但祂並不再敵對我們。上帝以恩典和憐憫為基礎，而不是根據律法和功德來對待我們。罪一旦赦免了，就不會再出現在我們面前。這件事永遠解決了。
 
As a pastor in counseling ministry I have often heard people say, “Well, I can forgive—but I cannot forget!”
作為輔導事工的牧師，我經常聽到人們說，“好吧，我可以原諒，但我不能忘記！”
 
“Of course you can’t forget,” I usually reply. “The more you try to put this thing out of your mind, the more you will remember it. But that isn’t what it means to forget.” Then I go on to explain that “to forget” means “not to hold it against the person who has wronged us.” We may remember what others have done, but we treat them as though they never did it. How is this possible? It is possible because of the cross, for there God treated His Son as though He had done it! Our experience of forgiveness from God makes it possible for us to forgive others.
我通常會這樣回答，“你當然不能忘記，你越想把這件事忘掉，你就越會記住它。但這不是忘記的意思。”然後我繼續解釋，“忘記”的意思是“不要把它放在敵對我們的人身上”。我們可能記得別人做過什麼，但我們對待他們就好像他們從未做過一樣。這怎麼可能？  因為十字架上的拯救，變成可能，因為在那裡上帝對待祂的兒子，就好像祂已經做到了一樣！  從上帝那裡得到饒恕我們的經歷，使我們有大能饒恕他人。
 
The promise of eternal blessing (v. 13). The old covenant was still governing the nation of Israel at the time this epistle was written. The temple was standing and the priests were offering their appointed sacrifices. Devout Jews probably thought that their Christian friends were foolish to abandon such a “solid religion” for a faith that was seemingly intangible. What the unbelieving Jews did not realize was that their “solid religion” had grown old and was about to vanish away. In AD 70 the city of Jerusalem and the temple were destroyed by the Romans, and the Jews have not had a temple or a priesthood to serve them ever since (see Hos. 3:4).
永恆祝福的應許（第 13 節）。在寫這封書信的時候，舊盟約仍在統治著以色列國。聖殿矗立著，祭司們正在獻上他們指定的祭品。虔誠的猶太人可能認為，他們的基督徒朋友為了一種看似無形的信仰而放棄這種“堅實的宗教”是愚蠢的。不信的猶太人沒有意識到，他們的“堅固的宗教”已經老去，即將消失。公元 70 年，耶路撒冷城和聖殿被羅馬人摧毀，從那時起，猶太人就沒有聖殿或祭司的職事為他們服務（見  何西阿書  3:4）。
 
However, the new covenant brings eternal blessing. Jesus Christ is the Author of “eternal salvation” (Heb. 5:9) and “eternal redemption” (Heb. 9:12). The new covenant can never get old and disappear. The Greek word translated “new” means “new in quality,” not “new in time.” This new covenant is of such quality that it will never need to be replaced!
然而，新盟約帶來了永恆的祝福。耶穌基督是“永遠的救恩”（希伯來書  5:9）和“永遠的救贖”（希伯來書  9:12）的創始者。新盟約永遠不會變舊和消失。翻譯成“新的”的希臘詞的意思是“質量是新的”，而不是“時間上是新的”。這個新盟約的品質是永遠不需要更換的！
 
Yes, our Lord is ministering on the basis of a better covenant, a new covenant that makes us partakers of the new nature and the wonderful new life that only Christ can give.
是的，我們的主在更美盟約的基礎上為祭司的職事，只有基督所賜予的新本性和奇妙的新生命的我們，才與新盟約有份。
 
感謝上帝的恩典。