505 英翻中第四課 Greater than Aaron the high Priest 比大祭司亞倫更大 20/02/2026

505 英翻中第四課      GREATER than  Aaron the high Priest    比大祭司亞倫更大       20/02/2026

Chapt. 4      GREATER THAN AARON THE HIGH PRIEST       Hebrews 4:14—5:10
第四章 4      比大祭司亞倫更大                                                         希伯來書 4:14—5:10
 
Moses did not lead the people of Israel into the promised rest; in fact, he himself was forbidden to enter the land. Joshua led them into their physical rest, but not into the promised spiritual rest  (see Heb. 4:8). But what about Aaron, the first high priest? Is it possible that the Aaronic priesthood, with all of its sacrifices and ceremonies, could bring a troubled soul into rest?
摩西沒有帶領以色列人進入所應許的安息地；事實上，他本人也沒有進入這地。約書亞帶領他們進入體的安息地，但沒有進入應許的屬靈安息（見  希伯來書 4:8）。但是首位大祭司亞倫呢？  亞倫的祭司有沒有可能通過所有的祭祀和禮儀，讓陷入困境的他的靈魂得到安息呢？
 
The Hebrew Christians who received this letter were sorely tempted to return to the religion of their fathers. After all, any Jew could travel to Jerusalem and see the temple and the priests ministering at the altar. Here was something real, visible, concrete. When a person is going through persecution, as these Hebrew Christians were, it is much easier to walk by sight than by faith. Some of us have doubted the Lord under much less provocation than these people were enduring.
收到這封信的希伯來基督徒非常想回歸他們祖先的宗教。全然，任何猶太人都可以前往耶路撒冷，看到聖殿和祭壇前祭司行他的職事。這是真實的、可見的、具體的事。當人正在遭受迫害時，就像這些希伯來基督徒一樣，行事為人，憑眼見比憑信心容易得多。一些在我們中間的人，比這些人在忍受挑釁的情況下者，對主的懷疑要少得多。
 
The central theme of Hebrews is the priesthood of Jesus Christ, what He is now doing in heaven on behalf of His people. Is the high priestly ministry of Christ superior to that of Aaron and his successors? Yes, it is, and the writer proves his assertion by presenting four arguments.
希伯來書的中心主題是耶穌基督的祭司職分，祂如今在天上為祂的子民的作為。基督的大祭司職事是否優於亞倫和他的繼任者？  是的，完全對，作者通過提出四個論點來證明他的觀點。
 
1.  Jesus Christ Has a Superior Title (Heb. 4:14–16)
1.  耶穌基督有更尊榮的名稱（希伯來書  4:14-16）

“Seeing then that we have a GREAT High Priest” (Heb. 4:14, emphasis mine). Aaron was a “high priest,” but Jesus Christ is the GREAT High Priest. No Old Testament priest could assume that title. But in what does our Lord’s greatness consist?
“既然看到我們有位尊榮偉大的大祭司”（希伯來書  4:14，重點是我設定的）。亞倫過去是“大祭司”，但現在耶穌基督是尊榮偉大的大祭司。沒有舊約的祭司可以承擔這個頭銜。但我們主何以稱為偉大尊榮呢？
 
To begin with, Jesus Christ is both God and Man. He is “Jesus, the Son of God.” The name “Jesus” means “Savior” and identifies His humanity and His ministry on earth. “Son of God” affirms His deity and the fact that He is God. In His unique person, Jesus Christ unites Deity and humanity, so that He can bring people to God and bring to people all that God has for them.
首先，耶穌基督既是完全的上帝又是完全的人。祂是“耶穌，上帝的兒子”。 “耶穌”這名字是“救主” 的意思，表明祂的人性和在地上的職事。 “上帝的兒子”肯定了祂的神性和是子上帝的實存。耶穌基督在祂獨特的位格中將神性和人性結合在一起，以便祂能夠將人帶到上帝面前，並將上帝為他們所有的作為帶給人。             
 
Not only in His person, but also in His position Jesus Christ is great. Aaron and his successors ministered in the tabernacle and temple precincts, once a year entering the Holy of Holies. But Jesus Christ has “passed through the heavens” (Heb. 4:14, literal translation). When He ascended to the Father, Jesus Christ passed through the atmospheric heavens and the planetary heavens into the third heaven where God dwells (2 Cor. 12:2). How much better is it to have a High Priest who ministers in a heavenly tabernacle than in an earthly one! But there is another aspect to Christ’s position: not only is He in heaven, but He is enthroned. His throne is “the throne of grace” (Heb. 4:16). The mercy seat on the ark of the covenant was God’s throne in Israel (Ex. 25:17–22), but it could never be called “a throne of grace.” Grace does not veil itself from the people. Grace does not hide itself in a tent.
不僅在耶穌基督的人性，而且在祂的位格上，祂都是偉大的。亞倫和他的繼任者在會幕和聖殿領域的事奉，每年一次進入至聖所。但是耶穌基督已經“經過諸高天”（希伯來書  4:14，直譯）。祂他升入高天到父上帝那裡時，耶穌基督穿過大氣層的諸天和行星的諸天，進入了上帝居住的第三層天（哥林多後書  12:2）。在天上的帳幕裡事奉的大祭司比在地上的帳幕裡服事要更美得多！但基督的地位還有另一方面：不僅耶穌在天上，而且還祂坐在寶座上。祂的寶座是“施恩寶座”（希伯來書   4:16）。  約櫃上的施恩座是上帝在以色列的寶座（出埃及記   25:17-22），但它永遠不能稱為“施恩的寶座”。因為恩典不能向人隱瞞自己。恩典不會把自己藏在帳幕裡。
 
Furthermore, the common people were not permitted to enter the holy precincts of the tabernacle and the temple, and the priests got only as far as the veil. The high priest alone went beyond the veil, and only on the day of Atonement (Lev. 16). But every believer in Christ is invited, and is even encouraged, to “come boldly unto the throne of grace”! What a great throne it is because our Great High Priest is ministering there.
此外，平民不得進入會幕和聖殿的神聖區域，祭司只能到達幔子。只有在贖罪日（利未記 16 章），大祭司才獨自穿過幔子。但每一個在基督裡的信徒都被邀請，甚至被鼓勵“勇敢地來到主的施恩的寶座前”！這是多麼偉大的寶座，因為我們的大祭司正在那裡事奉。
 
Jesus Christ, our Great High Priest, is enthroned in heaven. Something else makes Him great: He is ministering mercy and grace to those who come for help. Mercy means that God does not give us what we do deserve; grace means that He gives us what we do not deserve. No Old Testament high priest could minister mercy and grace in quite the same way. When an Israelite was tempted, he could not easily run to the high priest for help, and he certainly could not enter the Holy of Holies for God’s help. But as believers in Jesus Christ, we can run to our High Priest at any time, in any circumstance, and find the help that we need.
耶穌基督，我們的偉大尊榮大祭司，在天上登寶座。還有一些事使祂變得偉大：祂正在為那些前來尋求幫助的人，提供憐憫和恩典。 “憐憫” 的意思是上帝賜予我們不應得的； “恩典” 是祂賜給我們不配得的。沒有任何舊約大祭司能以完全相同的方式提供憐憫和恩典。以色列人受試探時，不能輕易跑到大祭司那裡求助，更不能進入至聖所尋求上帝的憐憫和恩典。但作為耶穌基督的信徒，可以在任何時間、任何情況下跑到我們的大祭司那裡，尋求需要的幫助。
 
Now because of the superiority of Jesus Christ, the Great High Priest, over Aaron, two important conclusions can be drawn. First, there is no need in giving up our profession just because we are going through testing and trial (Heb. 4:14). The word translated “profession” means “confession.” These Hebrew Christians were tempted to give up their confession of faith in Christ and their confidence in Him (see Heb. 3:6, 14). It was not a matter of giving up their salvation, since salvation through Christ is eternal (Heb. 5:9). It was a matter of their public confession of faith. By returning to the Old Testament system, they would be telling everyone that they had no faith in Christ (see Gal. 2:11–21). This kind of unbelief would only bring reproach to Christ’s name.
現在，由於大祭司耶穌基督優越於亞倫，因此可以得出兩個重要結論。首先，沒有必要因為正在經歷的考驗和試煉，而放棄我們的 “認罪”（希伯來書 4:14）。“認罪” 可譯成為“悔改”。希伯來基督徒因受誘惑而放棄對基督信仰的告白，和對祂的信任（見  希伯來書 3:6、14）。這不是放棄他們的救恩的問題，因為藉由基督的救恩是永恆的（希伯來書5:9）。這是他們對基督信心的公開認罪的事。通過回到舊約傳統宗教體系，他們每個人會承認不相信基督（見  加拉太書  2:11-21）。這種的不信只會使基督的名受羞辱。
 
After all, the great purpose of salvation is the glory of God (see Eph. 1:6, 12, 14). It was the glory of God that so concerned Moses when Israel broke God’s law and made the golden calf (Ex. 32). God offered to destroy the nation and to begin a new one from Moses, but Moses refused the offer. Instead Moses interceded for Israel on the basis of God’s glory and God’s promise, and God spared the people, even though He disciplined them for their sin (Ex. 32:11–13).
全然，救恩是以榮耀上帝的偉大為目標（見  弗 1:6、12、14）。當以色列人違反上帝的律法，並製造金牛犢抵制摩西如此關注上帝的榮耀（出埃及記  32章）。斯時，上帝提出要毀滅這國家，並從摩西開始建造新的國家，但摩西拒絕這提議。儘管上帝因他們的罪而管教他們，相反，摩西根據祂的榮耀和應許為以色列代求，上帝寬恕以色列國（出埃及記  32:11-13）。
 
The second conclusion is this: there is no need to go back because we can come boldly into the presence of God and get the help we need (Heb. 4:16). No trial is too great, no temptation is too strong, but that Jesus Christ can give us the mercy and grace that we need, when we need it. “But He is so far away!” we may argue. “And He is the perfect Son of God! What can He know about the problems of weak sinners like us?”
第二個結論是：沒有必要回到舊約傳統宗教體系，因為我們可以大膽地來到上帝的施恩寶座前，得憐憫和幫助（希伯來書  4:16）。沒有考驗會太大，沒有誘惑會太強，但耶穌基督可以在我們需要的時候，賜給我們所需的憐憫和恩典。我們會爭論說，“可是耶穌離得那麼遠！ 而且祂是這樣完美的上帝之子！ 對我們這些軟弱罪人的問題怎麼會了解呢？”
 
But that is a part of His greatness! When He was ministering on earth in a human body, He experienced all that we experience, and even more. After all, a sinless person would feel temptations and trials in a much greater way than you and I could ever feel them. Christ was tempted, yet He did not sin, and He is able to help us when we are tempted. If we fail to hold fast our confession, we are not proving that Jesus Christ has failed. We are only telling the world that we failed to draw on His grace and mercy when it was freely available to us.
但這也就是耶穌偉大之處！當祂道成肉身在地上服侍時，經歷了我們所經歷的一切，甚至更多。畢竟，無罪的人子耶穌會以比你我對誘惑和考驗所能感受到的方式更大。基督受試探，然而祂沒有犯罪，當我們受試探時，祂能夠幫助我們。如果我們不能堅持向祂認罪，我們就不能證明耶穌基督的應許已經不應驗。只是在告訴世界，當我們可以白白獲得祂的恩典和憐憫時，却失敗未能及時去取用這恩典和憐憫。
 
2.  Jesus Christ Has a Superior Ordination (5:1, 4–6)
2.  耶穌基督受按立更高更美的職事（5:1, 4-6）
 
When I became pastor of the Calvary Baptist Church in Covington, Kentucky, it was necessary for me to go to the city hall and be bonded. Otherwise, I would not have the authority to perform marriages. I had to show my ordination certificate and prove that I was indeed ministering at the church.
當我成為肯塔基州科文頓城的骷髏地( Calvary) 浸信會牧師時，我有必要去市政廳豋記及聯繫。否則，我將無權在教會進行舉行婚姻証明的事。我必須出示我的按立證書，並證明我確實在教會事奉。
 
One day I received a frantic phone call from one of our members. Some Christian friends were being married the next day by a relative from Michigan, and they discovered that he was not authorized to perform the ceremony! Could I help them? The visiting pastor could read the ceremony as well as I could, and he knew the couple better than I did, but he lacked the authority to minister.
有一天，接到我們教會裡一位同工的瘋狂電話。他說，第二天，有一些基督徒朋友在密歇根州的一位親戚家結婚，他們發現他沒有權柄來主持婚禮！  問我可以幫助他們嗎？ 訪問牧師和我一樣知道教會結婚禮儀，他比我更了解這對夫婦，但他沒有具備主持婚禮的權力。
 
No man could appoint himself as a priest, let alone as high priest. King Saul invaded the priesthood and lost his kingdom (1 Sam. 13). Korah and his fellow rebels tried to make themselves priests, and God judged them (Num. 16). When King Uzziah tried to enter the temple and burn incense, God smote him with leprosy (2 Chron. 26:16–21).
沒有人可以按立自己為祭司，更別提大祭司了。掃羅王入侵了祭司的職事，就失去了他的王位（撒母耳記上   13 章）。可拉(Korah)和他的同夥反叛試圖讓自己成為祭司，上帝審判了他們（民數記  16 章）。當烏西雅(Uzziah)王試圖進入聖殿燒香時，上帝使他患上了麻風病（歷代記下  26:16-21）。
 
Aaron was chosen by God to be the high priest, and he was duly ordained and installed in office (Ex. 28). He was chosen from men to minister for men. His main task was at the altar: to offer the sacrifices God had appointed (see Heb. 8:3–4; 9:14). Unless the sacrifices were offered in the right place, by the right person, they were not accepted by God.
亞倫被上帝選為大祭司，他正式受按立，並就職（出埃及記  28 章）。他是從人中選出來為人服務的。他主要的職事是在祭壇上： 為上帝所指定的祭物獻祭（見  希伯來書  8：3-4；9：14）。除非祭物是在適當的地方，由有權柄主持獻祭的人獻上，否則上帝不會接納的。
 
The very existence of a priesthood and a system of sacrifices gave evidence that man is estranged from God. It was an act of grace on God’s part that He instituted the whole Levitical system. Today, that system is fulfilled in the ministry of Jesus Christ. He is both the sacrifice and the High Priest who ministers to God’s people on the basis of His once-for-all offering on the cross.       
祭司等次和獻祭制度的存在，本身就證明人與上帝疏遠了。上帝建立了整個利未人祭司系統，這是上帝的恩典。今天，這個系統在耶穌基督的職事中得以實現。祂既是祭物，又是大祭司，根據祂在十字架上一次性的獻祭，為上帝的子民贖罪。
 
The subject of ordination stated in Hebrews 5:1 is further developed in Hebrews 5:5–6. Jesus Christ did not appoint Himself as High Priest. He was appointed by God the Father. The quotation in Hebrews 5:5 is from Psalm 2:7. This psalm was already quoted in Hebrews 1:5 to prove that Jesus Christ is the Son of God. But the emphasis in Hebrews 5:5 is on the priesthood of Jesus Christ not on His deity. What significance, then, does this quotation have for the argument?
希伯來書 5章1節中提到按立的主題，在希伯來書 5章5-6兩節中得到進一步發展。耶穌基督並沒有按立自己為大祭司。祂是父上帝所按立的。希伯來書 5章5節中的引文，來自詩篇 2篇7節。希伯來書 1 章 5 節已經引用了這篇詩篇，以證明耶穌基督是上帝的兒子。但希伯來書 5章5節的重點是，耶穌基督的祭司身份，而不是祂的神性。那麼，這段引文經節對論證有什麼意義呢？
 
The answer to that question is in Acts 13:33–34, where the apostle Paul quoted Psalm 2:7 and explained what it means. The phrase, “Today have I begotten thee,” does not refer to the birth of Christ at Bethlehem, but to His resurrection from the dead. The Son of God was “begotten” into a glorious new life in His resurrection! He ascended to heaven in a glorified body to become our High Priest at the throne of grace. When Aaron was ordained to the priesthood, he offered the sacrifices of animals. But Jesus Christ, to become our High Priest, offered the sacrifice of Himself—and then arose from the dead!
問題的答案在使徒行傳 13章33-34兩中，使徒保羅引用了詩篇 2章7節，來解釋了該問題的意思。 “我今天生祢”這句話不是指基督在伯利恆的誕生，而是指祂從死裡復活講的。上帝的兒子在復活中“誕生”進入榮耀的新生命！祂以榮耀的身體升天，成為我們坐在施恩寶座上的大祭司。當亞倫受按立為祭司時，他獻上了動物為祭。但是耶穌基督為了成為我們的大祭司，先獻上了自己的生命，然後從死裡復活！
 
But God the Father not only said, “Thou art my Son” in Psalm 2:7; He also said, “Thou art a priest forever after the order of Melchizedek” (Heb. 5:6, quoted from Ps. 110:4). This psalm was also quoted earlier in Hebrews (1:13) to affirm Jesus Christ’s final victory over all His enemies. When Aaron was ordained, God did not speak directly to him and declare his priesthood. But the Father did make this special declaration concerning His Son.
但父上帝不僅在詩篇 2篇7節中說，“祢是我的兒子”；祂還說，“祢是照麥基洗德的等次永遠為祭司”（希伯來書  5:6，引自  詩篇 110:4）。希伯來書早些時候（1:13）也引用了這節詩篇，以肯定耶穌基督最終戰勝了祂所有的敵人。當亞倫被按立時，上帝並沒有直接對他說話，並宣布他的祭司身份。但是天父確實對祂的兒子做出了這特別的宣告。
 
Two factors make Christ’s priesthood unique and, therefore, His ordination greater. First, He is a High Priest forever. No Old Testament priest ministered forever, because each priest died and relinquished the office to his successor. The word forever is an important one in this epistle. At least six times the writer affirmed that Christ’s high priesthood is forever (Heb. 5:6; 6:20; 7:17, 21, 24, 28). And, since He is a Priest forever, He gives His people salvation forever (Heb. 7:23–28).
有兩個因素使基督的祭司聖職是獨特的，因此，祂的按立更偉大。首先，祂是永遠的大祭司。舊約中沒有神職人員是永遠服事，因為每位神職人員都死了，並將職位交給了他的繼任者。永遠這個詞在這封書信中很重要。作者至少六次肯定基督的大祭司是永遠的（希伯來書 5:6；6:20；7:17、21、24、28）。而且，因為祂是永遠的祭司，永遠將救恩賜給祂的子民（希伯來書  7:23-28）。
 
The second factor that makes Christ’s ordination unique is that He belongs to a different order from the Old Testament priests. They belonged to the order of Aaron; He belongs to the order of Melchizedek. This is a key concept in Hebrews, so we must take time to examine and understand it.
使基督的按立獨特的第二個因素是祂屬於與舊約祭司不同的等次。他們是屬於亞倫的；而基督是屬於麥基洗德的等次。這是希伯來書中的關鍵概念，所以我們必須花時間來檢查和理解它。                                                     待續

 
Melchizedek is mentioned in only two places in the entire Old Testament—Genesis 14:17–24 and Psalm 110:4. His name means “King of Righteousness,” and he was also “King of Salem [peace].” But the fascinating thing about Melchizedek is that he was both a priest and a king! King Uzziah wanted to be both a priest and a king, and God judged him. Only in Jesus Christ and in pre-law Melchizedek were these two offices combined. Jesus Christ is a High Priest on a throne!
在整個舊約中，只在兩處提到麥基洗德，創世記 14章17-24等節和詩篇 110篇4節。他的名字的意思是“公義王”，同時也是“撒冷  ‘和平’  王”。但麥基洗德的獨特之處在於，他既是祭司又是君王！  烏西雅王既想當祭司又想當王，上帝就審判他。只有在耶穌基督和律法前的麥基洗德，對他們來說，這兩個職分才合二為一。耶穌基督是坐在寶座上的大祭司！
 
The reason Jesus Christ can be “a priest forever” is that He belongs to the “order of Melchizedek.” As far as the Old Testament record is concerned, Melchizedek did not die (see Heb. 7:1–3). Of course, because he was a real man, he did die at some time, but the record is not given to us. So Melchizedek becomes a picture of our Lord Jesus Christ who is a Priest forever.
耶穌基督之所以能成為“永遠的祭司”，是因為祂屬於“麥基洗德的等次”。就舊約聖經的記載而言，麥基洗德並沒有死（見  希伯來書 7：1-3）。當然，因為他是真正的人，他確實在某時候死了，但記錄沒有發表。所以麥基洗德成為我們主耶穌基督的圖像，他永遠是祭司。
 
But Melchizedek also pictures our Lord as a heavenly High Priest. Jesus Christ could never have served as a priest when He was on earth because He did not belong to the tribe of Levi. Jesus was born of the seed of David, the tribe of Judah. He became the sacrifice on earth that He might become the High Priest in heaven. All of these truths will be developed in Hebrews 7—10, but they are introduced here.
但麥基洗德的圖像，也將我們的主描繪成天上的大祭司。耶穌基督在世時永遠不可能擔任祭司，因為祂不屬於利未支派。耶穌是猶大支派大衛的後裔。祂成為地上的祭物，好成為天上的大祭司。所有這些真理都將在希伯來書 7-10 等章中述說，但在此僅僅介紹。
 
3.  Jesus Christ Reveals a Superior Sympathy (5:2, 7–8)                                     
3.  耶穌基督顯示超越尋常的同情（5:2, 7-8）
 
Every Old Testament high priest had to minister to people who were “ignorant, and… out of the way [wayward]” (Heb. 5:2). God made no provision but judgment for high-handed sins of rebellion (see Ex. 21:12–14; Num. 15:27–31). But He did make provision when people sinned through ignorance or weakness. An Old Testament priest could identify with the sinners, since he himself was a sinner. In fact, on the day of Atonement, the high priest had to offer a sacrifice for himself before he could offer one for the nation (Lev. 16; Heb. 9:7)!
任何一位舊約大祭司都必須服事那些“無知，並且……偏僻  ‘任性’ 的人”（來5:2）。上帝只對反叛的高壓罪作出審判，沒有預備其他的審判（見  出 21：12-14；民 15：27-31）。但當人們因無知或軟弱而犯罪時，祂確實作了準備。舊約的祭司可以認同罪人，因為他自己就是罪人。事實上，在贖罪日，大祭司必須先為自己的罪獻祭，然後才能為國家獻祭（利未記  16；希伯來書  9:7）！
 
You would think that one sinner would have compassion for another sinner, but this is not always the case. Sin makes a person selfish. Sin can blind us to the hurts of others. Sin can harden our hearts and make us judgmental instead of sympathetic. Remember how heartbroken Hannah, who was praying for a son, was accused by high priest Eli of being drunk (1 Sam. 1:9–18)? And when King David was confronted with a story of a rich man’s sin, he had no sympathy for him, even though David himself was a worse sinner (2 Sam. 12).
你會想一個罪人會同情另一個罪人，但情況並非總是如此。罪使人變得自私。罪會使我們看不到別人的傷害。罪可以使我們的心剛硬，使我們只是判斷，而不是同情。還記得正在為兒子祈禱傷心欲絕的哈拿嗎?  大祭司以利指控她喝醉了（撒母耳記上  1:9-18）？當大衛王面對一位富人犯罪時，大衛對他毫無同情心，儘管大衛本人是更嚴重的罪人（撒母耳記下  12章）。
 
No, it is the spiritually minded person with a clean heart who sympathizes with a sinner and seeks to help him (see Gal. 6:1). Because we are so sinful, we have a hard time helping other sinners, but because Jesus is perfect, He is able to meet our needs after we sin.
不，是有屬靈心志和純潔的人會同情其他的罪人，並去幫助他（見  加拉太書 6:1）。因為我們罪孽深重，很難幫助其他罪人，但因為耶穌是完美的，祂能夠在我們犯罪後，滿足我們的需求。
 
Our Lord was prepared for His high priestly ministry during His days of ministry on earth (Heb. 5:7–8). The phrase “to the days of his flesh” means “In the days when He was on earth in a human body.” From birth to death, our Lord experienced the sinless infirmities of human nature. He knew what it was to grow and mature (Luke 2:52). He experienced hunger and thirst, as well as weariness (John 4:6–8, 31). He also faced temptations to sin (Matt. 4:1–11) and persecutions from the hands of sinful men.
我們的主在地上事奉的日子裡，已經為祂的大祭司職事做好了準備（希伯來書  5:7-8）。 “在祂肉身的日子”的意思是“當祂道成肉身在地上的日子”。從出生到死亡，我們的主經歷了人性無罪的軟弱。祂知道什麼是成長和成熟（路加福音  2:52）。祂經歷了飢餓和口渴，以及疲倦（約翰福音  4：6-8、31）。祂也面臨犯罪的誘惑（馬太福音  4:1-11）和來自罪人之手的迫害。
 
How could the Son of God “learn obedience”? In the same way any son must learn obedience: by the experiences of life. We must remember that our Lord, in His earthly walk, lived by faith in the Father’s will. As God, He needed to learn nothing. But as the Son of God come in human flesh He had to experience that which His people would experience, so that He might be able to minister as their High Priest. He did not need to learn how to obey because it would be impossible for God to be disobedient. Rather, as the God-Man in human flesh, He had to learn what was involved in obedience. In this way, He identified with us.                        
上帝的兒子怎麼能“學會順服”呢？ 不管怎樣，任何兒子都必須學習順服：通過生活的經驗。必須記住我們的主在地上行事為人時，是憑著對天父旨意順服的信心而生活的。作為上帝，祂不需要學習任何東西。但是，當上帝的兒子道成肉身時，祂必須經歷祂的子民需要經歷的一切，這樣祂才能作為他們的大祭司來服事。祂不需要學習如何順服，因為上帝不可能不順服。相反，成為道成肉身的上帝，祂必須學習順服所需求所包含的一切。就這樣，祂與我們認同了。
 
This preparation involved the experience of death. The writer of Hebrews (5:7) focused on our Lord’s experience in the garden of Gethsemane (Matt. 26:36–46). As He faced the cross, it was not the physical suffering that burdened Jesus, but the fact that He would be made sin and separated from His Father. Other servants of God have faced death and not expressed such great emotion; but no other servant ever bore on his body the sins of the whole world.
這就涉及到死亡的經歷。希伯來書的作者（希伯來書 5:7）專注於我們的主在客西馬尼園的經歷（馬太福音  26:36-46）。當祂面對十字架時，讓耶穌負擔的不是身體上的痛苦，而是祂將成為罪，並與天父分離的事實。上帝的其他僕人面對死亡，並沒有表現出如此大的情緒；但沒有其他僕人的身上背負了全世界人的罪孽。 

In His Gethsemane prayer, our Lord did not oppose the Father, but prayed, “Not my will, but thine, be done” (Luke 22:42). He was not praying to be spared from death, but to be saved out of death. He was praying for resurrection from the dead, and God answered that prayer. He had prophesied His own death and had made it clear that He was laying down His life of His own free will. This ties in with the quotation from Psalm 2:7, cited in Hebrews 5:5, that promised His resurrection from the dead.
在客西馬尼園的禱告中，我們的主並沒有不順服天父，而是禱告說，“不要成就我的意思，只要成就你的意思”（路加福音  2:42）。祂不是祈求免於死亡，而是祈求從死亡裡脫離。是祈禱從死裡復活，上帝回應了那個祈禱。祂預言了自己的死亡，並明確表示祂是在按照自己的自由意志捨棄自己的生命。這與希伯來書 5章5節 中引用的詩篇 2篇7節 的引文有關，該引用經文應許祂從死裡復活。
 
The writer of Hebrews states that Jesus’ prayer “was heard” (Heb. 5:7), that is, answered by the Father. Since He did die on the cross, this could not have been what He was praying about; for if the Father had answered, the Son would not have been crucified. He did not pray to be saved from death, but out of death, and God answered His prayer by raising Him from the dead.
希伯來書的作者說耶穌的禱告“已蒙垂聽”（希伯來書  5:7），也就是說，天父應允了。既然主確實死在十字架上，這不可能是祂禱告的內容；因為如果天父回答了，子就不會釘在十字架上。祂不是祈求免除死亡，而是祈求脫離死亡，上帝藉由祂從死裡復活來回應祂的祈求。
 
No one else ever died the kind of death that Jesus died. He was made sin for us (2 Cor. 5:21; 1 Peter 2:24). Men have died because of their own sins, but only Jesus died for the sins of a whole world. He experienced the ultimate in suffering and, therefore, He is able to sympathize with His people when they are suffering. The readers of this epistle were going through difficult times, but they had “not yet resisted unto blood” (Heb. 12:4). Their goods had been seized and they had been ridiculed (Heb. 10:32–34), but they had not been crucified and forsaken by the Father.
沒有人像耶穌那樣死去。祂為我們成為罪（哥林多書後  5:21; 彼得前書  2:24）。世人都因自己的罪而死，但只有耶穌為全世界的人贖罪而死。祂經歷了終極的苦難，因此，當主基督的子民遭受苦難時，祂能夠同情他們。這封信的讀者正經歷艱難時期，但他們“還沒有抗拒到流血”（希伯來書  12:4）。只沒收他們的財物並嘲笑他們（希伯來書 10:32-34），但並沒有天父釘在十字架上及拋棄他們。
 
No matter what trials we meet, Jesus Christ is able to understand our needs and help us. We need never doubt His ability to sympathize and strengthen. It is also worth noting that sometimes God puts us through difficulties that we might better understand the needs of others, and become able to encourage them (see 2 Cor. 1:8ff.).
無論我們遇到什麼考驗，耶穌基督都能了解我們的需要，並幫助我們。永遠不需要懷疑祂對我們的同情和鼓勵。還有值得注意的是，有時上帝會讓我們經歷困難，以便我們可以更好地了解別人的需要，並能夠鼓勵別人（見  哥林多後書  1:8 比照研讀）。
 
When Charles Haddon Spurgeon was a young preacher in London, his successful ministry aroused the envy of some of the clergy, and they attacked him with various kinds of slander and gossip. His sermons were called “trashy,” and he was called “an actor” and “a pulpit buffoon.” Even after his ministry was established, Spurgeon was lied about in the press (including the religious press), and this was bound to discourage him.
當司布真還是倫敦的年輕傳教士時，他成功的事工引起了一些神職人員的嫉妒，他們以各種誹謗和殘言攻擊他。他的講道被稱為“垃圾”，他被稱為“演員”和“講壇小丑”。即使在他的事工建立之後，司布真在報刊（包括宗教報刊）上，也有人撒謊的誹謗，這都勢必使他灰心。

 After one particularly scurrilous report in the press, Spurgeon fell before the Lord and prayed, “O Lord Jesus, Thou didst make Thyself of no reputation for me. I willingly lay my reputation down for Thy sake.” From that time on, Spurgeon had peace in his heart. He knew that his Great High Priest understood his need and would give him the grace that he needed for each hour.  Jesus Christ Offered a Superior Sacrifice (5:3, 9–10) This topic has already been touched on, and the writer of Hebrews discussed it in detail in Hebrews 9—10. Two important matters are involved.
在媒體上發表一篇特別粗俗的報導之後，司布真俯伏在主面前禱告說，“哦，主耶穌，你讓我沒有名譽。我願意為你的緣故放下我的名聲。”從那時起，司布真心中有平安。他知道我們的大祭司了解他的需要，並且每個小時都會給他所需的恩典。耶穌基督獻上至高的犧牲（希伯來書  5:3, 9-10）， 這個話題已經被觸及，作者在他寫的希伯來書 9-10等章中有詳細討論。涉及到兩個重要的問題。
 
The first is that Jesus Christ did not need to offer any sacrifices for Himself. On the annual day of Atonement, the high priest first had to sacrifice for himself; and then he could offer the sacrifices for his nation (Lev. 16). Since Jesus is the sinless Son of God, there was no need for Him to sacrifice for Himself. He was in perfect fellowship with the Father and needed no cleansing.
首先是耶穌基督不需要為自己獻祭。在一年一度的贖罪日，大祭司首先要為自己獻祭；然後他可以為他的國家獻祭（利未記  16章）。既然耶穌是上帝的兒子，祂肯定無罪，沒有必要為自己獻祭。祂與天父完美相交，不需要潔淨。
 
The second matter is that our Lord’s sacrifice was once and for all, whereas the Old Testament sacrifices had to be repeated. Furthermore, those sacrifices could only cover sins; they could never cleanse sins. It required the sacrifice of the spotless Lamb of God for sin to be cleansed and removed.
第二件事是我們主的獻祭是一勞永逸的，而舊約的獻祭必須重複。再者，這些祭物只能遮罪；他們永遠無法洗淨罪孽。人的罪需要上帝無瑕的羔羊獻祭，才能潔淨和除去。
 
Because He is the sinless, eternal Son of God, and because He offered a perfect sacrifice, Jesus Christ is the “author of eternal salvation” (Heb. 5:9). No Old Testament priest could offer eternal salvation to anyone, but that is exactly what we have in Jesus Christ. The phrase “being made perfect” does not suggest that Jesus was imperfect! The word means “made complete”; we described it in our study of Hebrews 2:10. By means of His earthly sufferings, Jesus Christ was equipped for His heavenly ministry as our High Priest. He is able to save, keep, and strengthen His people.
因為祂是上帝永恆的兒子，祂無罪，並且因為祂提供了完美的犧牲，耶穌基督是“永恆救恩的創始者”（希伯來書  5:9）。沒有舊約的任何祭司可以為人提供永恆的救恩，但這正是我們在耶穌基督裡所擁有的大能。 “成為完美”這句話並不是說耶穌是不完美的！它的意思是“完成了”；我們在希伯來書 2章10節中已經描述了它。耶穌基督藉由祂在地上的苦難，為我們的大祭司在天上的職事裝備祂。 能夠拯救、保守和加強祂的子民。
 
Does the phrase “them that obey him” (Heb. 5:9) suggest that, if we do not obey Him, we may lose that eternal salvation? To “obey God” is the same as “to trust God,” as “them that obey him” is a description of those who have put their faith in Jesus Christ. “A great company of the priests were obedient to the faith” (Acts 6:7). “But they have not all obeyed the gospel” (Rom. 10:16). “Ye have purified your souls in obeying the truth” (1 Peter 1:22). Once we have put our faith in Jesus Christ, and thus obeyed His call, we experience His eternal salvation.
“順從他的人”（希伯來書 5:9）這句話是否暗示，如果我們不順從祂，我們可能會失去永恆的救恩？ “順從上帝”與“信靠上帝”是一樣的，因為“順從他的人”是對那些相信耶穌基督的人的描述。 “有一大群祭司都服從了這道真道”（使徒行傳 6:7）。 “但他們並不是都聽從了福音”（羅馬書 10:16）。 “你們因順從真理而潔淨了自己的靈魂”（彼得前書 1：22）。一旦我們相信耶穌基督，順服祂的呼召，我們就會經歷祂永遠的救恩。
 
It is difficult to resist the four arguments presented in this section. We must conclude with the writer that Jesus Christ the great High Priest is superior to Aaron. It would be foolish for anyone to return to the inferiorities of the old law when he could enjoy the superiorities of Jesus Christ. Then why were these Hebrew believers tempted to go back into legalism? Because they were not going on to maturity in Christ! For this reason the writer paused to exhort them to grow up in the Lord, and that is the theme for our next chapter.
很難抗拒在本段中提出的四個論點。我們必須與作者得出同樣的結論，大祭司耶穌基督超越亞倫。任何人在可以享受耶穌基督的優越性的大祭司下，再回到舊的律法低級的祭司下是愚蠢的。那麼，為什麼這些希伯來信徒想要回到律法主義去呢？ 因為他們沒有在基督裡成熟！為此，作者停下來勸勉他們在主里長大，這就是我們下一章的主題。
 
謝謝主赦免的恩賜。