5004 英翻中 第三課 Greater Than Moses 比摩西更偉大 18/02/2026
CHAPTER
THREE GREATER THAN MOSES Hebrews 3:1—4:13
第三章 比摩西更偉大 希伯來書 3:1—4:13
Next to
Abraham, Moses was undoubtedly the man most greatly revered by the Jewish
people. To go back to the law meant to go back to Moses, and the recipients of
this letter to the Hebrews were sorely tempted to do just that. It was
important that the writer convince his readers that Jesus Christ is greater
than Moses, for the entire system of Jewish religion came through Moses. In
this section, we learn that Jesus Christ is superior to Moses in at least three
respects.
在亞伯拉罕之後，摩西無疑是最受猶太人尊敬的人。回到律法意味著回到摩西那裡，這封寫給希伯來人的信的收件人非常想這樣做。重要的是，作者想讓讀者相信耶穌基督超越摩西，因為整個猶太宗教體係都來自摩西。在本節中了解到耶穌基督至少在三方面優越摩西。
1. Christ Is Greater in His Person (3:1–2)
1. 基督在位格上更偉大（3:1-2）
The
twofold description of the readers makes it clear that they were converted
people. “Holy brethren” could only be applied to people in the family of God,
set apart by the grace of God. That the writer was refer[1]ring to people in
the church, the body of Christ, is clear from his use of the phrase “partakers
of the heavenly calling.” No unconverted Jew or Gentile could ever claim that
blessing! The word translated “partakers” here is translated “partners” in Luke
5:7, where it describes the relationship of four men in the fishing business:
they were in it together. True Christians not only share in a heavenly calling,
but they also share in Jesus Christ (Heb. 3:14). Through the Holy Spirit, we
are “members of his body, of his flesh, and of his bones” (Eph. 5:30).
把讀者以雙重描述，是要清楚地表明他們是悔改相信耶穌的人。 “聖潔的弟兄”只能用於上帝家裡的人，以祂的恩典來分開。作者所指的是教會中的人，即基督的身體的肢體，從他使用的短語“分享屬天的呼召”可以清楚地看出。沒有任何未皈依的猶太人或外邦人可以聲稱得到這種祝福！ 在這裡翻譯為“有份者”一詞在路加福音 5章7節中被翻譯為“夥伴”，它描述了捕魚業中四個人的關係：他們在一起。真正的基督徒不僅分享屬天的呼召，而且他們也分享在耶穌基督的福份（希伯來書 3:14）。藉著聖靈，我們是“祂身體上、肉體上、骨骼上的肢體”（以弗所書 5:30）。
True
believers are also “partakers of the Holy Spirit” (Heb. 6:4). “Now if any man
have not the Spirit of Christ, he is none of his” (Rom. 8:9). Because we are
God’s children, we also partake in God’s loving chastening (Heb. 12:8). Not to
be chastened is evidence that a person is not one of God’s children.
真信徒也是“與聖靈的分享者”（希伯來書 6:4）。 “若人沒有基督的靈，他就不屬於祂”（羅馬書 8:9）。因為我們是上帝的兒女，也參與上帝慈愛的管教（希伯來書 12:8）。不被管教的信徒證明他不是上帝的兒女。
Because
these people were holy brothers and sisters, and partakers of a heavenly
calling, they were able to give a “confession” of their faith in Jesus Christ.
The word simply means “to say the same thing.” All true Christians “say the
same thing” when it comes to their experience of salvation. Twice in this
epistle, the writer exhorted the readers to hold fast to this confession (Heb.
4:14; 10:23 nasb). It was this same confession that they were “strangers and
pilgrims” on the earth that characterized men and women of faith in the ages
past (Heb. 11:13).
因為這些人是聖潔的兄弟姐妹，並且分享屬天的呼召，他們能夠“承認”他們在耶穌基督裡的信心。它的意思是“說同樣的話”。 所有真基督徒在經歷得救時“都說同樣的話”。在這封書信中，作者在兩次勸告警誡中，要讀者持守承認（希伯來書 4:14；10:23 郱美國標準版）。正是同樣的承認他們在地上是“陌生人和朝聖者”，這是過去時代有信心的人的特徵（希伯來書 11:13）。
It was
not Moses who did all of this for the people addressed in this epistle; it was
Jesus Christ! The writer did not exhort them to consider Moses, but to consider
Christ. The word means “to consider carefully, to understand fully.” This is no
quick glance at Jesus Christ! It is a careful consideration of who He is and
what He has done.
在希伯來書信中所提及的，不是摩西為世人做了這一切；而是耶穌基督！ 並且作者沒有勸勉他們要思想摩西，而是要 “思念” 基督。該詞是“仔細考慮，充分理解”的意思。這不是對耶穌基督的快速的一瞥！而是要對祂 : 祂是誰，以及祂的職事都要仔細考慮。
That
Christ is superior to Moses in His person is an obvious fact. Moses was a mere
man, called to be a prophet and leader, while Jesus Christ is the Son of God
sent by the Father into the world. The title apostle means “one sent with a
commission.” Moses was called and commissioned by God, but Jesus Christ was
sent as God’s “last Word” to sinful man. You may want to read some of the verses
in the gospel of John where Jesus is referred to as “sent from God” (John 3:17,
34; 5:36, 38; 6:29, 57; 7:29; 8:42; 10:36; 11:42; 17:3; and note also 13:3).
基督比摩西優越，這是一個顯而易見的事實。摩西只是人，受呼召後成為先知和領袖，而耶穌基督是天父派遣到世上的上帝之子。使徒的意思是“受委派差遣的人”。摩西是受上帝呼召和委託的，但耶穌基督是上帝的“最後話語” 派來世上作為拯救罪人。你可能想閱讀約翰福音，其中記載耶穌是“從上帝那裡差來的”（約翰福音 3:17, 34; 5:36, 38; 6:29, 57; 7:29; 8 :42；10:36；11:42；17:3；另請注意 約翰福音13:3）。
Jesus
Christ is not only the Apostle, but He is also the High Priest. Moses was a
prophet who on occasion served as a priest (see Ps. 99:6), but he was never a
high priest. That title belonged to his brother Aaron. In fact, Jesus Christ
has the title “great High Priest” (Heb. 4:14).
耶穌基督不僅是使徒，也是大祭司。摩西是先知，有時會擔任祭司（見 詩篇 99:6），但他從來都不是大祭司。這個頭銜屬於他的兄弟亞倫。事實上，耶穌基督有“大祭司”的稱號（希伯來書 4:14）。
As the
Apostle, Jesus Christ represented God to men, and as the High Priest, He now
represents men to God in heaven. Moses, of course, fulfilled similar ministries,
for he taught Israel God’s truth and he prayed for Israel when he met God on
the mount (see Ex. 32:30–32). Moses was primarily the prophet of law, while
Jesus Christ is the Messenger of God’s grace (see John 1:17). Moses helped
prepare the way for the coming of the Savior to the earth.
耶穌基督作為使徒，祂向人代表上帝，作為大祭司，現在在天上祂向上帝代表人。當然，摩西也完成了類似的事工，因為他教導以色列人上帝的真理，並在山上遇見上帝時為以色列人祈禱（見 出埃及記 32：30-32）。摩西主要是律法的先知，而耶穌基督是上帝恩典的使者（見 約翰福音 1：17）。摩西為救主降臨地上，幫助鋪平道路。
However,
the writer of Hebrews noted that Moses and Jesus Christ were both faithful in
the work God gave them to do. Moses was not sinless, as was Jesus Christ, but
he was faithful and obeyed God’s will (Num. 12:7). This would be an
encouragement to those first-century Jewish believers to remain faithful to
Christ, even in the midst of the tough trials they were experiencing. Instead
of going back to Moses, they should imitate Moses and be faithful in their
calling.
然而，希伯來書的作者指出，摩西和耶穌基督都忠心去做上帝所賜下的工作。摩西不像耶穌基督那樣是無罪的，但他忠心並服從上帝的旨意（民數記 12:7）。這將鼓勵那些 第1世紀的猶太信徒，即使在他們正在經歷的艱難試煉中，仍然忠於基督。他們不應該回到摩西身邊，而應該效法摩西，並忠於他們的呼召。
Christ
Is Greater in His Ministry (3:3–6)
基督在祂的職事超越其他人（3:3-6）
The
word house is used six times in these verses. It refers to the people of God,
not to a material building. Moses ministered to Israel, the people of God under
the old covenant. Today, Christ ministers to His church, the people of God
under the new covenant (“whose house are we,” Heb. 3:6). You find an
illustration of this dual use of “house” in 2 Samuel 7. David wanted to build a
temple for God, a house in which God could dwell. But God told David that He
would build David’s house (household, family) and make a covenant with David’s
descendants.
在這些經文中， “房屋” 這詞使用過六次。它指的是上帝的子民，而不是物質建築。摩西服事以色列，即舊約時代上帝的子民。今天，基督服事祂的教會，即新約時代上帝的子民（“我們在誰的家”，希伯來書 3:6）。你可以在撒母耳記下 2 章 7節 中，找到關於“房屋”的雙重使用的例子。大衛想為上帝的家建造聖殿，上帝可以居住的房屋。但上帝告訴大衛，要建造大衛的家（家族、家庭），並與大衛的後裔立約。
The
contrast between Moses and Christ is clear: Moses was a servant in the house,
while Jesus Christ is a Son over the house. Moses was a member of the houseold,
but Jesus built the house! By the way, the truth in these verses is a powerful
argument for the deity of Jesus Christ. If God built all things, and Jesus
Christ built God’s house, then Jesus Christ must be God.
摩西和基督之間的對比非常明顯：摩西是家中的僕人，而耶穌基督是家中的兒子。摩西是家庭成員，但耶穌是建造房屋的上帝！順便再說一句，這些經文中的真理是對耶穌基督神性的有力論證。如果上帝創造萬物，耶穌基督建造了上帝的家，那麼耶穌基督必定是上帝。
There
is another factor in Christ’s superiority over Moses: the prophet Moses spoke
about things to come, but Jesus Christ brought the fulfillment of these things
(Heb. 3:6). Moses ministered “in the shadows,” as it were (see Heb. 8:5 and
10:1), while Jesus Christ brought the full and final light of the gospel of the
grace of God.
基督比摩西還有比祂優越的另一處：先知摩西談到了將要發生的事情，但耶穌基督帶來了這些事情的應驗（希伯書來 3:6）。摩西可以說是“在陰影中”服事（見希伯來書 8:5 和 10:1），而耶穌基督帶來了上帝恩典福音的完全和最後的亮光。
The
Greek word translated “servant” (Heb. 3:5) is not the usual New Testament word
for servant or slave. This word carries the meaning of “a voluntary servant who
acts because of affection.” In the New Testament, it is used only of Moses. At
the beginning of his ministry, Moses was a bit hesitant and resisted God’s
call. But once he surrendered, he obeyed out of a heart of love and devotion.
翻譯為“僕人”的希臘詞（希伯書來 3:5）並不是新約中常用來指僕人或奴隸的詞。它的意思是“出於情感而行動的志願僕人”。在新約中，它只用於摩西。摩西開始事奉時，有些猶豫，拒絕了上帝的呼召。但是一旦他降服，就以出於愛和委身的心順服。
The
“if” clause (Heb. 3:6) needs to be understood in the light of the total
context, which is Moses leading Israel out of Egypt and to the Promised Land.
The writer is not suggesting that we, as Christians, must keep ourselves saved.
This would contradict the major theme of the book, which is the finished work
of Christ and His heavenly ministry guaranteeing our eternal salvation (Heb.
7:14ff.). Rather, the writer was affirming that those who hold fast their
confidence and hope are proving that they are truly born again.
“假若”的虛疑語句需要根據上下文來理解（希伯來書 3:6），即摩西帶領以色列人離開埃及並前往應許之地。作者並不是建議，作為基督徒的我們，必須保守自己是得救的。這與希伯來書的主題相矛盾，即基督完成的作為和祂在天上的所為的，已經保證我們永遠的救恩（希伯來書 7:14 比照研讀）。相反，作者肯定的是，那些堅守信心和盼望的人已證明他們是真正的重生者。
The
word confidence literally means “freedom of speech, openness.” When you are free
to speak, then there is no fear and you have confidence. A believer can come
with boldness (same word as “confidence”) to the throne of grace (Heb. 4:16)
with openness and freedom and not be afraid. We have this boldness because of
the shed blood of Jesus Christ (Heb. 10:19). Therefore, we should not cast away
our confidence, no matter what the circumstances might be. We should not have
confidence in ourselves, because we are too prone to fail; but we should have
confidence in Jesus Christ who never fails.
“確信” 的意思是“言論自由、開放性的”。當你自由發言時，就沒有恐懼，你有確信能這樣說。信徒可以坦然無懼（與“確信”同義）來到施恩的寶座前（希伯來書 4:16），敞開心扉，自由自在，不懼怕的懇求。我們之所以有這樣的膽量，是因為耶穌基督所流的血（希伯來書 10:19）。因此，無論情況如何，都不應該放棄我們對基督的確信。對自己我們不應該有確信，因為我們太容易失敗；但對永不失敗的耶穌基督我們應該有確信。
Because
of this confidence in Christ and this confession of Christ, we can experience
joy and hope (Heb. 3:6). The writer exhorted these suffering saints to enjoy
their spiritual experience and not simply endure it. Jesus Christ is the
beloved Son over His house, and He will care for each member of the family. He
is the faithful High Priest who provides all the grace we need for each demand
of life. As the Great Shepherd of the sheep (Heb. 13:19–20), Jesus Christ is
using the experiences in His people’s lives to equip them for service that will
glorify His name.
由於對基督的確信和對基督的認罪，我們可以體驗到喜樂和盼望（希伯來書 3:6）。作者勸勉這些受苦的聖徒要享受他們的屬靈經歷，而不是簡單地忍受苦難。耶穌基督是上帝家中的愛子，祂會照顧家庭中的每個成員。祂是忠心的大祭司，為我們生活的任何需求提供豐盛的恩典。作為群羊的大牧人（希伯來書 13:19-20），耶穌基督正在使用祂子民生活中的經歷，來裝備他們去服事，以榮耀祂的名。
In
other words, those who have trusted Christ prove this confession by their
steadfastness, confidence, and joyful hope. They are not burdened by the past
or threatened by the present, but are “living in the future tense” as they
await the “blessed hope” of their Lord’s return. It is this “heavenly calling”
that motivates the believers to keep on living for the Savior even when the
going is tough.
換句話說，那些相信基督的信徒藉由他們的堅定、信心和喜樂的盼望來驗證對基督的認罪。他們沒有被過去的罪所纏累，也不會受到現在的威脅，而是“活在對未來的盼望中”，等待著他們的主再來的“祝福的盼望”。就是這種“天上的呼召”激勵信徒，即使在當時苦難的情況下，仍然要繼續為救主而活。
The wandering of Israel in the wilderness is a major topic in this
section. Two men in that nation—Caleb and Joshua—illustrate the attitude
described in Hebrews 3:6. Everybody else in Israel over the age of twenty was
to die in the wilderness and never enter the Promised Land (see Num. 14:26–38).
But Caleb and Joshua believed God and God honored their faith. For forty years,
Caleb and Joshua watched their friends and relatives die, but those two men of
faith had confidence in God’s Word that they would one day enter Canaan. While
others were experiencing sorrow and death, Caleb and Joshua rejoiced in
confident hope. As believers, we know that God is taking us to heaven, and we
should reveal the same kind of joyful confidence and hope.
以色列人在曠野的流浪是本段的重要主題。以色列國的迦勒和約書亞兩人，來說明希伯來書 3章6節中描述的心態。凡在 20 歲以上的以色列人都會死在曠野，不得進入應許之地（見 民數記 14：26-38）。但迦勒和約書亞因深信上帝，祂尊重他們的信心。四十年來，迦勒和約書亞眼睜睜地看著他們的朋友和親戚死去，但這兩個有信心的人，對上帝的話語確信，他們終有一天會進入迦南。當其他人正在經歷悲傷和死亡時，迦勒和約書亞滿懷信心地歡欣鼓舞。作為信徒的我們，應知道上帝正在帶領我們上天堂，應該流露出同樣喜樂的信心和盼望。
3. Christ Is Greater in the Rest He Gives
(3:7—4:13)
3. 基督在祂所賜的安息中更偉大（3:7—4:13）
This long section is the second of the five exhortations in this
epistle. In the first exhortation (Heb. 2:1–4), the writer pointed out the
danger of drifting from the Word because of neglect. In this exhortation, he
explained the danger of doubting and disbelieving the Word because of hardness
of heart. It is important that we understand the background of this section,
which is the exodus of Israel from Egypt and their experiences of unbelief in
the wilderness.
這一長段是描述五項勸勉警誡中的第二部分。在第一部分勸勉警誡中（希伯書來 2:1-4），作者指出因疏忽而偏離聖經的危險。在這長段的第二部分勸勉警誡中，他解釋了因心硬而懷疑和不信聖經的危險。重要的是我們要了解它的背景，即以色列人在出埃及和在曠野中不信的經歷。
To begin with, we must understand that there are spiritual lessons in
the geography of Israel’s experiences. The nation’s bondage in Egypt is an
illustration of a sinner’s bondage in this world. Much as Israel was delivered
from Egypt by the blood of lambs and the power of God, so a sinner who believes
on Christ is delivered from the bondage of sin (Col. 1:13–14). Jesus Christ is
“the Lamb of God” whose death and resurrection have made our deliverance from
sin a reality.
首先，我們必須明白，以色列經歷的地理中有屬靈的教訓。以色列民族在埃及的奴役，是象徵罪人在世上受奴役的行象。正如以色列因羔羊的血和上帝的大能從埃及得救一樣，相信基督的罪人也從罪的捆綁中得救（歌羅西書 1:13-14）。耶穌基督是“上帝的羔羊”，祂的死和復活使我們成為脫離罪惡的實存(是實際永遠存在的事實)。
It was not God’s will that Israel remain either in Egypt or in the
wilderness. His desire was that the people enter their glorious inheritance in
the land of Canaan. But when Israel got to the border of their inheritance,
they delayed because they doubted the promise of God (Num. 13—14). “We are not
able” wept the ten spies and the people. “We are able with God’s help!” said
Moses, Joshua, and Caleb. Because the people went backward in unbelief instead
of forward by faith, they missed their inheritance and died in the wilderness.
It was the new generation that possessed the land and entered into their rest.
上帝的旨意並不是要以色列人留在埃及，也不是要他們留在曠野。祂的期望是讓祂的子民進入他們在迦南擁有的榮耀產業。但是當以色列人到達他們產業的邊界時，他們遲到了，因為他們懷疑上帝的應許（民數記 13-14）。 “我們不能進入”，十個探子和百姓都哭了起來。摩西、約書亞和迦勒說，“靠著上帝的幫助，我們能夠進去！”百姓因不信而倒退，不憑信心往前進，失去了產業，死在曠野。變成只是新一代擁有的產業，只有他們進入得安息。
What does Canaan represent to us as Christians today? It represents
our spiritual inheritance in Christ (Eph. 1:3, 11, 15–23). It is unfortunate
that some of our hymns and gospel songs use Canaan as a picture of heaven, and
“crossing the Jordan” as a picture of death. Since Canaan was a place of battles,
and even of defeats, it is not a good illustration of heaven! Israel had to
cross the river by faith (a picture of the believer as he dies to self and the
world, Rom. 6) and claim the inheritance by faith. They had to “step out by
faith” (Josh. 1:3) and claim the land for themselves, just as believers today
must do.
迦南對今天的基督徒預表什麼？ 它代表是我們在基督裡的屬靈產業（以弗所書 1:3、11、15-23）。不幸的是我們的一些讚美詩，和福音講道却使用迦南作為天堂的預表，而將“過約旦河”作為死亡的形象。既然迦南是爭戰之地，甚至是戰敗之地，那也不是天堂的好例子！以色列必須憑著信心過河（信徒向自己和世界是死的形象，參 羅馬書第 6章）並憑著信心獲得產業。他們必須“憑信心走出去”（約書亞記 1:3）並為自己奪取土地，就像今天的信徒必須要經過苦難一樣。
Now we can understand what the wilderness wanderings represent: the
experiences of believers who will not claim their spiritual inheritance in
Christ, who doubt God’s Word and live in restless unbelief. To be sure, God is
with them, as He was with Israel, but they do not enjoy the fullness of God’s
blessing. They are “out of Egypt” but they are not yet “in Canaan.” With this
background, we can now better understand
one of the key words in this section—rest (Heb. 3:11, 18; 4:1, 3–5, 8–11). The
writer mentioned two different “rests” found in Old Testament history: (1)
God’s Sabbath rest, when He ceased from His creation activities (Gen. 2:2; Heb.
4:4); (2) Israel’s rest in Canaan (Deut. 12:9; Josh. 21:43–45; Heb. 3:11). But he
saw in these “rests” illustrations of the spiritual experiences of believers
today. The Sabbath rest is a picture of our rest in Christ through salvation
(Heb. 4:3; see Matt. 11:28). The Canaan rest is a picture of our present rest
as we claim our inheritance in Christ (Heb. 4:11–13; note the emphasis on the
Word of God). The first is the rest of salvation; the second is the rest of submission.
現在可以理解曠野漂流代表什麼：當信徒懷疑上帝的話語，生活在不信的不安中，這就是他們的經歷。誠然，上帝與他們同在，就像與以色列同在一樣，但他們並沒有享受到上帝豐盛的祝福。他們“出了埃及”，但還沒有“進入迦南”。有了這樣的背景，現在可以更好地理解本長段經節中的一個關鍵詞 : — 安息（希伯書來 3:11、18；4:1、3-5、8-11）。作者提到在舊約歷史中，發現的兩種不同的“安息”：（1）上帝的安息日，當停止祂的創造活動時（創世記 2:2；希伯來書 4:4）； (2) 以色列在迦南的安息（申命記 12:9；約書亞記 21:43-45；希伯來書 3:11）。但他在這些“安息”中看到今天信徒屬靈經歷的例證。安息日是我們因救恩而在基督里得以安息的圖象（希伯來書 4:3；見馬太福音 11:28）。當在基督裡宣告了我們的基業時，迦南的安息是我們現在安息的影射（希伯來書 4:11-13；注意這裡強調上帝的話語）。第一是救恩的安息；第二是順服的安息。
But there is a third rest that enters into the discussion, that
future rest that all believers will enjoy with God. “There remaineth,
therefore, a rest to the people of God” (Heb. 4:9). This word for rest is the
Greek word sabbatismos—“a keeping of a Sabbath”—and this is the only place in
the New Testament where this word is used. When the saints enter heaven, it
will be like sharing God’s great Sabbath rest, with all labors and battles
ended (Rev. 14:13).
但是，還有第三種安息要討論，即所有信徒都將在上帝面前享受的未來安息。 “因此，上帝的子民有安息”（希伯來書 4:9）。這個表示休息的詞是，希臘文 “ — ‘sabbatismos’ ”，—這是新約中唯一使用這個詞的地方。當聖徒進入天堂時，就像分享上帝偉大的安息日一樣，所有的勞苦和爭戰都結束了（啟示錄 14:13）。
We may diagram these rests in this way:
我們可以用這種方式圖象這些安息：
Past 過去
Present 現在 Future 將來
God’s Sabbath rest Salvation rest Heaven
上帝的安息日 安息救贖 天堂上的安息
Israel’s Canaan rest Submission rest (victory in Christ)
以色列的迦南安息 順服的安息 （在基督裡得勝）
With this background of Israel’s history and the “rests” involved, we
may now examine the passage itself. The writer gave a threefold admonition.
有了以色列歷史的背景和所涉及的“安息”，現在可以檢查這長段經文本身。作者提出了三重的勸勉警告。
5. Let us take heed (3:7–19).
5. 我們必須要留意（3:7-19）。
Take heed to what? To the sad history of the nation of Israel and the
important lesson it teaches. The writer quoted from Psalm 95:7–11, which
records God’s response to Israel’s tragic spiritual condition. God had
delivered His people from Egypt and had cared for them, revealing His power in
many signs and wonders. Israel saw all of this and benefited from it, but the
experience did not bring them closer to God or make them trust Him more. All
that God did for them did not benefit them spiritually. In fact, just the
opposite took place: they hardened their hearts against God! They put God to
the test and He did not fail them, yet they failed Him.
要注意什麼？ 以色列民族的悲慘歷史及其所受的重要教訓。作者引用詩篇 95篇7至11節，其中記錄了上帝對以色列悲慘的屬靈情況的回應。上帝已將祂的子民從埃及拯救出來，並多方照顧他們，在許多神蹟奇事中彰顯祂的能力。以色列人看到了這一切，並從中受益，但這些經歷並沒有使他們更親近上帝，也沒有使他們更加對祂有信心。祂為他們所做的一切，都沒有使他們在靈性上受益。事實上，情況恰恰相反：他們反而硬著心背逆祂！他們試探上帝，祂沒有讓他們失望，但他們讓祂失望了。
The heart of every problem is a problem in the heart. The people of
Israel (except Moses, Joshua, and Caleb) erred in their hearts (Heb. 3:10),
which means that their hearts wandered from God and His Word. They also had
evil hearts of unbelief (Heb. 3:12); they did not believe that God would give
them victory in Canaan. They had seen God perform great signs in Egypt. Yet
they doubted He was adequate for the challenge of Canaan.
每個問題的核心都是內心的問題。以色列人（除了摩西、約書亞和迦勒）在他們的心中犯了錯誤（希伯來書3:10），這意味著他們的心偏離了上帝和祂的話語。他們也有不信的噁心（希伯來書 3:12）；他們不信上帝會讓他們在迦南得勝。他們曾親眼目睹上帝在埃及行大神蹟。然而，他們却懷疑祂是否足以應對迦南的挑戰。
When a person has an erring heart and a disbelieving heart, the
result will also be a hard heart. This is a heart that is insensitive to the
Word and work of God. So hard was the heart of Israel that the people even
wanted to return to Egypt! Imagine wanting to exchange their freedom under God
for slavery in Egypt! Of course, all this history spoke to the hearts of the
readers of this letter because they were in danger of “going back” themselves.
God’s judgment fell on Israel in the wilderness at Kadesh Barnea. That entire
generation was condemned to die, and only the new generation would enter the
land. God said, “They shall not enter into my rest” (Heb. 3:11). But what
message does this bring to a believer today? No believer today, Jew or Gentile,
could go back into the Mosaic legal system since the temple is gone and there
is no priesthood. But every believer is tempted to give up his confession of
Christ and go back into the world system’s life of compromise and bondage. This
is especially true during times of persecution and suffering. The fires of
persecution have always purified the church because suffering separates true
believers from the counterfeit. True believers are willing to suffer for
Christ, and they hold firmly to their convictions and their confession of faith
(see Heb. 3:6, 14). We are not saved by holding to our confession. The fact
that we hold to our confession is proof that we are God’s true children.
當人有錯誤的和不信的心時，結果也會是剛硬的心。對上帝的話語作為就有不敏感的心。以色列人的心是如此堅硬，以至於他們甚至想再回埃及！想像一下他們試圖在上帝的自由之下，來換取埃及的奴役！當然，所有這些歷史記載都觸動讀這封信者的心，因為他們 “回去”肯定對自己有危險。上帝的審判落在加低 . 巴尼亞(Kadesh Barnea)的曠野的以色列人身上。那一代人注定要死，只有新一代人才能進入這片土地。上帝說，“他們不得進入我的安息”（希伯來書 3:11）。但這會給今天的信徒帶來什麼樣的信息呢？ 今天的信徒，無論是猶太人還是外邦人，都無法回到摩西律法體系中，因為聖殿已經消失，也沒有祭司職事。但是每個信徒都有誘惑會放棄對基督的認罪，而回到世界體系中，過妥協和束縛的生活。在迫害和苦難時期尤其如此。迫害之火總是淨化教會，因為苦難將真信徒與假信徒分開。真信徒願意為基督受苦，他們堅定地堅持自己的信念和對基督認罪的信心（見 希伯來書 3:6、14）。堅持認罪不會使我們得救。堅持認罪的事實證明我們是上帝真正孩子。
It is important that we take heed and recognize the spiritual dangers
that exist. But it is also important that we encourage each other to be
faithful to the Lord (Heb. 3:13). We get the impression that some of these
believers addressed were careless about their fellowship in the local assembly
(see Heb. 10:23–25). Christians belong to each other and need each other.
Moses, Caleb, and Joshua did try to encourage Israel when the nation refused to
enter Canaan, but the people would not listen.
重要的是我們要注意並認清存在的屬靈危險。但我們彼此鼓勵對主忠心也很重要（希伯書來 3:13）。我們得到的印像是，其中部分信徒對他們在當地教會中的團契漠不關心（見 希伯來書 10：23-25）。基督徒需要彼此相屬，也彼此需要。當以色列人拒絕進入迦南時，摩西、迦勒，和約書亞確實試圖鼓勵以色列人，但他們不聽。
It is clear from this section that God was grieved with Israel during
the entire forty years they wandered in the wilderness. The Jews had not been
out of Egypt long when they began to provoke God (Ex. 16:1ff.). After He
supplied bread for them, they complained about a lack of water (Ex. 17:1–7).
Moses called that place “Massah and Meribah,” which means “provocation and
trial.” These same words are used in Hebrews 3:10.
從這長段經節，可以清楚地看出，以色列人在曠野漂流的整整四十年中，上帝為他們憂傷。猶太人離開埃及不久就開始激怒上帝（出埃及記 16:1 比照研讀）。祂為他們供應麵包後，他們抱怨缺水（出埃及記 17:1-7）。摩西稱那地方為“瑪撒和米利巴(Massah and Meribah)”，意思是“挑釁和試探”。希伯來書 3章10節也使用了這些相同的詞句。
待續
The sin of Israel is stated in Hebrews 3:12— “departing from the
living God.” The Greek word gives us our English word apostasy. This is the
only place this word is used in Hebrews. Does “apostasy” mean abandoning one’s
faith and therefore being condemned forever? That does not fit into this
context. Israel departed from the living God by refusing God’s will for their
lives and stubbornly wanting to go their own way back to Egypt. God did not
permit them to return to Egypt. Rather, He disciplined them in the wilderness.
God did not allow His people to return to bondage.
在希伯來書 3章12節 陳述了以色列的罪 :“離開永生的上帝”。希臘語詞給英語詞意思 “相背道”。這是希伯來書中，唯一使用這詞的地方。 “相背道”是否意味著放棄信仰並因此永遠被定罪？ 實際上是不符合信中所寫。以色列人拒絕上帝對他們生命的旨意，頑固地想走自己的路回到埃及，從而離開了永生上帝。上帝不允許他們返回埃及。相反，祂在曠野管教他們。上帝不允許祂的子民再回到奴役之中。
The emphasis in Hebrews is that true believers have an eternal
salvation because they trust a living Savior who constantly intercedes for
them. But the writer was careful to point out that this confidence is no excuse
for sin. God disciplines His children. Remember that Canaan is not a picture of
heaven, but of the believer’s present spiritual inheritance in Christ. Believers
who doubt God’s Word and rebel against Him do not miss heaven, but they do miss
out on the blessings of their inheritance today, and they must suffer the
chastening of God.
希伯來書強調的是，真信徒有永恆的救恩，因為他們相信一位不斷為他們代求的活著的救主。但作者小心地指出，這種信心不是犯罪的藉口。上帝管教祂的兒女。請記住，迦南不是天堂的圖畫，而是信徒目前在基督裡的屬靈基業。懷疑神上帝話、悖逆祂的信徒不會錯過天堂，但他們確實錯過了今天的產業祝福，他們必須受上帝的管教。
Let us fear (4:1–8). Believers today may enter and enjoy their
spiritual inheritance in Christ. We must be careful lest we fail to believe
God’s Word, for it is only as the Word is “mixed with faith” that it can
accomplish its purposes. The argument in this section is given in several
propositions: (1) God finished His work and rested, so that His rest has been
available since Creation; (2) the Jews failed to enter into their rest; (3) many
years later (Ps. 95), God said that a rest was still available. That “today” is
still here! This means that Joshua did not lead Israel into the true rest,
because a rest still remains. (Note that the name “Jesus” in Heb. 4:8 kjv,
ought to be “Joshua.” “Jesus” is the Greek form of “Joshua.”)
使我們恐懼（4：1-8）。今天的信徒可以進入並享受他們在基督裡的屬靈基業。我們必須小心，免得我們不相信上帝的話語，因為只有當祂的話語“與信心調和”時，聖言才能實現其目的。本節的論點是在幾個前題中帶出的：（1）上帝完成了祂的作為，然後安息，所以上帝的安息自創世以來就已經有了； (2) 猶太人沒有進入他們的安息； (3) 許多年後，上帝說仍然可以安息（詩篇 95）。那個“今天”還在！這意味著約書亞沒有帶領以色列人進入真正的安息，因為安息仍然存在。 （注意希伯來書 4:8 欽定版中的“耶穌”這個名字應該是“約書亞”。“耶穌”是“約書亞”的希臘字的形式。）
The Canaan rest for Israel is a picture of the spiritual rest we find
in Christ when we surrender to Him. When we come to Christ by faith, we find
salvation rest (Matt. 11:28). When we yield and learn of Him and obey Him by
faith, we enjoy submission rest (Matt. 11:29–30). The first is “peace with God”
(Rom. 5:1); the second is the “peace of God” (Phil. 4:6–8). It is by believing
that we enter into rest (Heb. 4:3); it is by obeying God by faith and
surrendering to His will that the rest enters into us.
以色列的迦南安息是我們降服基督時，在基督裡找到的屬靈安息的圖畫。當我們憑信心來到基督面前時，就會找到救恩的安息（馬太福音 11:28）。當我們降服並學習基督，並憑信心順服祂時，我們就會享受順服的安息（馬太福音 11:29-30）。最先是“與上帝和好”（羅馬書 5:1）；第二是“上帝的平安”（腓立比書4:6-8）。是信心帶領我們才能進入安息（希伯來書 4:3）；正是藉著憑信心順服上帝，並順服祂的旨意，安息才能進入我們裡面。
6. Let us labor (4:9–13).
6. 使我們勞苦（4:9-13）。
“Give diligence” is a good translation of this admonition. Diligence
is the opposite of “drifting” (Heb. 2:1–3). How do we give diligence? By paying
close attention to the Word of God. Israel did not believe God’s Word, so the
rebels fell in the wilderness. “So then faith cometh by hearing, and hearing by
the word of God” (Rom. 10:17).
“勤奮”是對這勸勉很好的翻譯。 “勤奮” 與“漂流”相反（希伯來書 2:1-3）。我們如何盡職盡責？ 藉由密切關注上帝的話語。以色列人不信上帝的話，凡叛逆的人都倒在曠野。 “所以信心是從聽道來的，聽道是從上帝的話來的”（羅馬書 10:17）。
In comparing the Word of God to a sword, the writer was not
suggesting that God uses His Word to slaughter the saints! It is true that the
Word cuts the heart of sinners with conviction (Acts 5:33; 7:54), and that the
Word defeats Satan (Eph. 6:17). The Greek word translated “sword” means “a
short sword or dagger.” The emphasis is on the power of the Word to penetrate
and expose the inner heart of man. The Word is a “discerner” or “critic.” The
Israelites criticized God’s Word instead of allowing the Word to judge them.
Consequently, they lost their inheritance.
將上帝的話語比作劍，作者並不是在暗示，上帝用祂的話語來屠殺聖徒！的確，聖言以後侮的意念刺痛罪人的心（使徒行傳 5:33；7:54），並且聖言打敗了撒旦（以弗所書 6:17）。翻譯為“劍”的希臘詞的意思是“短劍或匕首”。 重點在聖言的大能可以穿透和暴露人的內心。聖言是“鑑察者”或“批評者”。以色列人批評上帝的話語，而不是讓上帝的話語審判他們。結果，他們失去了產業。
Of course, God sees our hearts (Heb. 4:13), but we do not always know
what is there (Jer. 17:9). God uses the Word to enable us to see the sin and
unbelief in our own hearts. The Word exposes our hearts, and then, if we trust
God, the Word enables our hearts to obey God and claim His promises. This is
why each believer should be diligent to apply himself to hear and heed God’s
Word. In the Word we see God, and we also see how God sees us. We see ourselves
as we really are. This experience enables us to be honest with God, to trust
His will, and to obey Him.
當然，上帝鑑查我們的心（希伯來書 4:13），但並不總是知道上帝看到我們什麼（耶利米書 17:9）。上帝使用話語讓我們看到自己心中的罪和不信。聖言敞開了我們的心，然後，如果我們相信上帝，聖言會使我們的心能順服上帝，並得到祂的應許。這就是為什麼每個信徒都應該勤奮地使用自己的耳朵，來聆聽和順從上帝的話語。在聖經中我們看見上帝，也知道祂如何鑑查我們。要看清我們自己真實面目。這經歷使得我們能夠面對上帝誠實，相信並順服祂的旨意。
All of this is possible because of the finished work of Jesus Christ.
(The two “he’s” in Heb. 4:10 refer to Jesus Christ.) God rested when He
finished the work of creation. God’s Son rested when He completed the work of
the new creation. We may enter into His rest by trusting His Word and obeying
His will. We can do this as we listen to His Word, understand it, trust it, and
obey it. Only in this way can we claim our inheritance in Christ.
所有這一切都是可能的，因為耶穌基督已經完成了祂的作為。 （希伯來書 4:10 中的兩個“祂”指的是耶穌基督。）上帝完成創造的作為後就安息了。上帝的兒子完成新造後就安息了。我們可以藉由信祂的話語，並順服祂的旨意而進入祂的安息。當我們聆聽祂的話語、理解、相信，並遵守聖言時，就可以做到這一點。只有這樣，才能在基督裡獲得我們的產業。
Before Joshua conquered Jericho, he went out to survey the situation,
and he met the Lord Jesus Christ (Josh. 5:13–15). Joshua discovered that he was
second in command! The Lord had a sword in His hand, and Joshua fell at His
feet in complete submission. It was this action in private that gave Joshua his
public victory. We too claim our spiritual inheritance by surrendering to Him
and trusting His Word. We must beware of an evil heart of unbelief.
在約書亞征服耶利哥之前，他出去察看情況，並遇見了主耶穌基督（約書亞記 5：13-15）。 約書亞發現他自己是次等的領袖！ 主手裡已經拿著刀，約書亞完全順服地俯伏在祂腳前。 正是這隱藏的行動，使得約書亞獲得了公開的勝利。 我們也藉由向祂降服，並信祂的話語來獲得我們的屬靈產業。 我們必須提防不信的惡心。
感謝上帝的憐憫。
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