506 英翻中第五課 Pilgrims should make progress 朝聖者應該有的進展 20/02/2026

506 英翻中第五課   Pilgrims should make progress             朝聖者應該有的進展            20/02/2026 

Chapt. 5               PILGRIMS SHOULD MAKE PROGRESS              Hebrews 5:11—6:20
第五章                  朝聖者應該有的進展                                                 希伯來書 5:11—6:20
 
"We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised” (Heb. 6:12 niv). This verse summarizes the main message of this difficult (and often misunderstood) section of the epistle. Israel wanted to go back to Egypt, and, as a result, a whole generation failed to inherit what God had promised. They were safely delivered out of Egypt, but they never enjoyed the promised rest in Canaan. We believers today can make the same mistake.
" 我們不願意你變得懶惰，而要效法那些憑著信心和忍耐承受應許的人”（希伯來書  6:12 新國際版）。這節經文總結了這書信中該段主要信息的困難（並且經常被誤解）。以色列人想回到埃及，結果是整個一代人都未能得到上帝的應許。他們被安全地救出埃及，但却從未在迦南享受應許的安息。今天的信徒也會犯同樣的錯誤。
 
If you keep in mind that the emphasis in this section is on making spiritual progress, you will steer safely through misinterpretations that could create problems. In this section, the writer deals with three topics that relate to spiritual progress.
若牢記著本段的重點是在屬靈上取得進步，那麼你將安全地免除造成問題可能的誤解。在本段中，作者處理三個與靈性進展有關的主題。
 
1.  The Marks of Spiritual Immaturity (5:11–14)
1.  不成熟屬靈的標誌（5:11-14）
 
The writer was about to begin his explanation of the heavenly priesthood of Christ, but he was not sure his readers were ready for what he had to teach. The problem was not that he is a dull teacher, but that they were dull hearers! The word translated “dull” in Hebrews 5:11 is translated “slothful” in Hebrews 6:12. It refers to a condition of spiritual apathy and laziness that prevents spiritual development.
作者正要開始解釋基督在天上的祭司職事，但不確定他的讀者是否準備好接受他所教導的內容。問題不在於他是遲鈍的老師，而在乎他們是呆若木雞的聽眾！在希伯來書 5章11節中翻譯為“呆板”的詞，在希伯來書 6章12節中翻譯為“懶散”。指的是阻礙屬靈進展的冷漠和懶惰靈命狀態。
 
What, then, are the marks of spiritual immaturity?
那麼，不成熟靈性的標誌為何？
 
Dullness toward the Word (v. 11). These believers started on their “backward journey” by drifting from the Word (Heb. 2:1–4), and then doubting the Word (Heb. 3:7—4:13). As a result, they were now “dull of hearing”; that is, unable to listen to the Word, receive it, and act on it. They did not have the attitude of the Thessalonians: “For this cause also thank we God without ceasing, because, when ye received the Word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the Word of God, which effectually worketh also in you that believe” (1 Thess. 2:13).
對聖言的遲鈍（第 11 節）。這些信徒有的開始了他們的“倒退之旅”，開始偏離上帝的話（希伯書來  2:1-4），然後懷疑祂的話（希伯書來  3:7-4:13）。結果，他們現在“聽不見了”；也就是說，無法聽上帝的道、領受聖言，並遵行祂旨意。他們沒有帖撒羅尼迦人的態度：“為此，我們也要不住地感謝上帝，因為當你們從我們那裡聽到上帝的道時，就領受了，不以為是人的話語，乃以為是上帝的道，這道實在是上帝的道，並且有效的運行在你們信主的人心中”（帖撒羅尼迦前書  2:13）。

One of the first symptoms of spiritual regression, or backsliding, is a dullness toward the Bible. Sunday school class is dull, the preaching is dull, anything spiritual is dull. The problem is usually not with the Sunday school teacher or the pastor, but with the believer himself.
屬靈倒退或後退的最初症狀之一是，對了解聖經的遲鈍。對主日學課程感到乏味，對講道感到乏味，對任何有關屬靈的事都是缺乏趣味。問題通常不在於主日學老師或牧師，而在於信徒自己。                                                                                  待續

Inability to share (v. 12a). The ability to share spiritual truth with others is a mark of maturity. Not all Christians have the gift of teaching, but all can share what they learn from the Word. One of the hardest lessons children must learn is the lesson of sharing. The recipients of this letter had been saved long enough to be able to share God’s truth with others. But, instead of helping others to grow, these Hebrew Christians were in need of learning again the simple teachings of the Christian life. They were experiencing a second childhood!
不能與人分享（第 12 節上半段）。與他人分享屬靈真理的能力是成熟的標誌。並非所有基督徒都有教導的恩賜，但所有人都可以分享他們從聖經中學到的東西。孩子們在學習課程的最難之處是分享學習心得。收信的人已經得救有很長的時間，有足夠見證可以與他人分享上帝的真理。但是，這些希伯來基督徒並沒有幫助他人成長，而是需要再次學習基督徒生活的簡單教導。他們正在經歷第二個童年！
 
A “baby food” diet (vv. 12b–13). Milk is predigested food, and it is specially suited to babies. But only those who have teeth can enjoy meat. The writer defines the “milk” as “the first principles of the oracles of God” (Heb. 5:12). The “meat” of the Word is the teaching about our Lord’s ministry now in heaven as our High Priest. The writer wanted to give this “meat” to them, but they were not ready for it.
“嬰兒食品”是容易消化的食物（12節後半段-13 節）。牛奶是經過消化的食物，特別適合嬰兒食用。但只有長牙的人才能享受肉食。作者將“奶”定義為“上帝聖言的首要原則”（希伯來書  5:12）。聖經上記載的“肉”的食物，是關於我們的主現在作為我們的大祭司在天上職事的教導。作者想把這“肉”的乾糧食物給他們，但他們還沒有準備好。
 
The “milk” of the Word refers to what Jesus Christ did on earth—His birth, life, teaching, death, burial, and resurrection. The “meat” of the Word refers to what Jesus Christ is now doing in heaven. We begin the Christian life on the basis of His finished work on earth. We grow in the Christian life on the basis of His unfinished work in heaven.
聖經中記載的“奶”食物，指的是耶穌基督在地上所有祂做的，祂的出生、生活、教導、死亡、埋葬和復活。聖經中記載的“肉”，是指的耶穌基督現在在天上所作有的事。我們以祂在地上完成的職事為基礎，開始基督徒的生活。我們基於祂在天上未完成的作為，繼續基督徒生命的成長。
 
Of course, even the maturest adult never outgrows milk. As believers, we can still learn much from our Lord’s work on earth. But we must not stop there! We must make spiritual progress, and we can do this only if we learn about Christ’s priestly ministry for us in heaven. (See Heb. 13:20–21 for a summary of what the Lord wants to do for His people now.)
誠然，即使是最成熟的成年人，決定不會永遠吃牛奶長大。作為信徒，我們仍然可以從主在地上的工作中學到很多。但我們不能就此止步！我們必須在靈性上有進步，而只有當我們了解基督在天上，為我們所做的大祭司的職事時，才能做到這成熟的地步。 （請參閱  希伯來書   13：20-21，可以了解主現在要為祂的子民做什麼的總結。）
 
Unskillful in using the Word (v. 14). As we grow in the Word, we learn to use it in daily life. As we apply the Word, we exercise our “spiritual senses” and develop spiritual discernment. It is a characteristic of little children that they lack discernment. A baby will put anything into its mouth. An immature believer will listen to any preacher on the radio or television and not be able to identify whether or not he is true to the Scriptures.
不善用聖言（第 14 節）。我們隨著在主的話語中成長，學習在日常生活中使用聖言。當應用祂的話語時，會使用我們的“屬靈感官”，並培養屬靈的洞察力。小孩子的特點就是缺乏辨別能力。嬰兒會把任何東西都放進嘴裡。 不成熟的信徒會聽廣播或電視上的任何傳道人的講道，但無法確定他是否忠於聖經中所含蓄的真理。
 
Just as our physical bodies have senses without which we could not function, so our inner “spiritual man” has “spiritual senses.” For example, “O taste and see that the Lord is good” (Ps. 34:8); “But blessed are your eyes, for they see; and your ears, for they hear” (Matt. 13:16). As we feed on the Word of God and apply it in daily life, our inner “spiritual senses” get their exercise and become strong and keen. Paul called this process exercising ourselves unto godliness (1 Tim. 4:7–8).
正如我們的身體感官若沒有屬靈的感性就無法運作一樣，我們內心的“屬靈人”也有“屬靈感官”。例如，“嚐一嘗就知道主是美善的”（詩篇  34:8）； “但你的眼睛是有福的，因為他們能看見；和你的耳朵，因為他們聽見了”（馬太福音  13:16）。當我們以上帝的話語為食物，並在日常生活中應用聖言時，我們內在的“屬靈感官”就會得到滋潤，變得強壯和敏銳。保羅稱這個過程操練我們敬虔（提摩太前書  4:7-8）。
 
The ability to discern good and evil is a vital part of Christian maturity. The nation of Israel in Moses’ day lacked this discernment and failed to claim its promised inheritance. The readers of this letter were in danger of making the same mistake. It is impossible to stand still in the Christian life: we either go forward and claim God’s blessing, or we go backward and wander about aimlessly.
洞悉善惡的能力是基督徒成熟的重要生長部分。摩西時代的以色列國缺乏這種洞悉力，也同時未獲得應許的產業。這封信的讀者犯同樣錯誤的危險。在基督徒的生活中，不可能停滯不長大：我們要么向前走，祈求上帝的祝福，要么後退，漫無目的地在原地遊蕩。
 
I once heard a preacher say, “Most Christians are ‘betweeners.’”
我曾經聽過傳道人說，“大多數基督徒都是‘中間人’。”
 
“What do you mean by that?” I asked.
我問，“你說的是什麼意思？”
 
“They are between Egypt and Canaan—out of the place of danger, but not yet into the place of rest and rich inheritance,” he replied. “They are between Good Friday and Easter Sunday—saved by the blood but not yet enjoying newness of resurrection life.”
他回答說，“他們在埃及和迦南之間，脫離了危險的地方，但還沒有進入安息和豐富產業的地方，正好比他們在耶穌受難日和復活節之間，被血所救贖，但還沒有享受復活生活的新鮮滋味。”
 
Are you a “betweener”?
你是“在中間遊蕩”嗎？
 
2.  The Call to Spiritual Maturity (6:1–12)
2.  靈命成熟的呼召（6:1-12）
 
No one can escape coming into the world as a baby, because that is the only way to get here! But it is tragic when a baby fails to mature. No matter how much parents and grandparents love to hold and cuddle a baby, it is their great desire that the baby grow up and enjoy a full life as a mature adult. God has the same desire for His children. That is why He calls to us, “Go on to maturity” (Heb. 6:1 niv)!
沒有人能不作嬰兒後，才來到這個世界，因為那是必經唯一途徑！但當嬰兒未能成熟時，他是可悲的。無論父母和祖父母多麼喜歡擁抱和撫愛嬰兒，他們最大的願望是讓嬰兒長大，並長大成人，享受充實的成熟的大人的生活。上帝對祂的孩子，也有同樣的渴望。這就是為什麼祂呼召我們，“繼續長大成熟”（希伯來書   6:1  新國際版）！
 
It is a call to spiritual progress (vv. 1–3). If we are going to make progress, we have to leave the childhood things behind and go forward in spiritual growth. Hebrews 6:1 literally reads, “Therefore, having left [once and for all] the elementary lessons [the ABCs] of the teaching of Christ.” When I was in kindergarten, the teacher taught us our ABCs. (We didn’t have television to teach us in those days.) You learn your ABCs so that you might read words, sentences, books—in fact, anything in literature. But you do not keep learning the basics. You use the basics to go on to better things.
這是對屬靈長進的呼召（1至3 等節）。如果我們要獲得進步，我們必須把童年的事情拋在腦後，在靈性上向前進展。希伯來書 6章1節應該這樣讀，“所以，我們應當立刻 離開基​​督道理的開端 ‘竭力一次進到完全的地步’。” 當我上幼兒園的時候，老師教我們的是基礎知識的開端。 （那時沒有電視可以教我們。）你學習基礎知識的開端，就可以閱讀單詞、句子、書籍，實際上是文學中的任何東西。但是你沒有繼續留在基礎知識的學習階段。可以使用基礎知識，你繼續去做更好的事情。
 
The phrase, “Let us go on,” should be translated, “Let us be carried forward.” It is God who enables us to progress as we yield to Him, receive His Word, and act on it. A baby does not “grow himself.” He grows as he eats, sleeps, exercises, and permits his body to function. Nature, as ordained by God, carries the baby along day after day, and gradually he matures into an adult. It is normal for Christians to grow; it is abnormal for them to have arrested growth.
短語“讓我們繼續前進”應該翻譯成“繼續帶我們前進”。當我們順服上帝、接受祂的話語並付諸行動時，是祂使我們能夠進步。嬰兒不會“自己成長”。他隨著吃、睡、鍛煉而成長，並允許他的身體發揮作用。按照上帝命定的大自然的運作，日復一日地照顧著嬰兒，慢慢地他長大成人。基督徒的成長是正常的；他們停滯成長是不正常的。
 
The writer lists six foundational truths of the Christian life, all of which, by the way, are also foundational to the Jewish faith. After all, our Christian faith is based on the Jewish faith and is a fulfillment of it. “Salvation is of the Jews” (John 4:22). If the readers of this epistle went back to Judaism in order to escape persecution, they would only be abandoning the perfect for the imperfect, the mature for the immature.
作者列出了基督徒生活的六個基本真理，順便提一下，所有這些真理，也是猶太信仰的基礎。畢竟，我們的基督信仰是建立在猶太信仰的基礎上的，並且是實現它們。 “救恩是出於猶太人”（約翰福音  4:22）。如果這封書信的讀者，為了逃避迫害而回到猶太教，他們只會為不完美而放棄完美，為不成熟而放棄成熟。
 
The first two items (repentance and faith) are Godward and mark the initiation of the spiritual life. To repent means to change one’s mind. It is not simply a “bad feeling about sin,” because that could be regret or remorse. It is changing one’s mind about sin to the point of turning from it. Once a sinner has repented (and this itself is a gift from God, Acts 5:31; 11:18), then he is able to exercise faith in God. Repentance and faith go together (Acts 20:21).
前兩項（悔改和信心）是向上帝的，標誌著靈性生活的開始。悔改意味著改變心志。這不僅僅是“對罪有不好的感覺”，因為那可能是後悔或悔恨。是正在改變人對罪的看法，以至於要180度的向後轉，悔改離開它。一旦罪人悔改（悔改本身是來自上帝的禮物，使徒行傳  5:31；11:18），那麼他就能夠運用對上帝的信心。悔改與信心並存（使徒行傳  20:21）。
 
The next two items (baptisms and laying on of hands) have to do with a person’s relationship to the local assembly of believers. In the New Testament, a person who repented and trusted Christ was baptized and became a part of a local church (Acts 2:41–47). The word baptisms in Hebrews 6:2 is plural and can be translated “washings” (Heb. 9:10). While water itself can never cleanse sin (1 Peter 3:21), baptism is a symbol of spiritual cleansing (“Get up, be baptized, and wash your sins away, calling on his name”—Acts 22:16 niv) as well as our identification with Christ in death, burial, and resurrection (Rom. 6:1–4). The “laying on of hands” (Heb. 6:2) symbolized the sharing of some blessing (Luke 24:50; Acts 19:6) or the setting apart of a person for ministry (1 Tim. 4:14).
接下來的兩項（洗禮和按手）是必須藉由與人，而進入與當地信徒聚會的關係。在新約中，悔改並相信基督的人，受洗並成為地方教會的會友（使徒行傳  2：41-47）。希伯來書 6章2節中的洗禮( baptisms) 是複數形式，可以翻譯為“洗禮”（希伯來書  9:10）。雖然水本身永遠不能洗淨罪惡（彼得前書 3:21），但洗禮也是屬靈洗淨的象徵（“起來，受洗，洗淨你的罪，求告他的名”——使徒行傳  22:16  新國際版）作為我們在死亡、埋葬，和復活中與基督的認同（羅馬書  6:1-4）。 “按手”（希伯來書  6:2）象徵著分享祝福（路加福音  24:50；使徒行傳  19:6）或分別指定某個人去事奉（提摩太前 4:14）。
 
The last two items, the resurrection of the dead (Acts 24:14–15) and the final judgment (Acts 17:30–31), have to do with the future. Both orthodox Jews and Christians believe in these doctrines. The Old Testament teaches a general resurrection, but does not make the doctrine clear. The New Testament teaches a resurrection of the saved and also a resurrection of the lost (John 5:24–29; Rev. 20:4–6, 12–15).
最後兩項，受死的復活（使徒行傳  24：14-15）和最後的審判（使徒行傳  17：30-31），這與未來有關。正統的猶太人和基督徒都相信這些教義。舊約教導普遍的復活，但沒有明確教義。新約教導得救者復活，也教導失喪者復活（約翰福音  5：24-29；啟示錄 20 : 4-6、12-15）。
 
The lesson of the paragraph (Heb. 6:1–3) is clear: “You have laid the foundation. You know your ABCs. Now move forward! Let God carry you along to maturity!”
這一段的教訓很清楚：“你已經奠定了根基。知道你開端的地方。現在繼續前進！讓上帝帶你走向成熟！” （希伯書來  6:1-3）
 
This progress does not affect salvation (vv. 4–6). These verses, along with the exhortation in Hebrews 10:26–39, have given people cause for worry and concern, mainly because these verses have been misunderstood and misapplied. I have received long-distance phone calls from upset people who have misread this passage and convinced themselves (or been convinced by Satan) that they were hopelessly lost and had committed some unpardonable sin. While I do not want to give a false assurance to any professed Christian who is not truly born again, neither do I want to cause some true believer to stumble and miss God’s best.
這種進展不會影響救恩（4至6等節）。這些經文連同希伯來書 10章26至39節 中的勸勉，讓人感到擔憂和告誡，主要是因為這些經文被誤解和誤用。我接到過一些心煩意亂的人打來的長途電話，他們誤讀了這段經文，並說服自己（或被撒旦說服）他們已經無可救藥地迷失了，犯了一些不可饒恕的罪。雖然我不想給任何沒有真正重生的自稱是基督徒的人，提供虛假的保證，但我也不想讓一些真正的信徒，跌倒並錯過上帝最好的。
 
Bible students over the years have come up with several approaches to this serious passage. One view is that the writer is warning us against the sin of apostasy, willfully turning one’s back on Jesus Christ and returing to the old life. According to them, such a person would be lost forever. I have several problems with this interpretation. To begin with, the Greek word apostosia is not used in this passage. The verb for “fall away” (Heb. 6:6) is parapipto, which literally means “to fall alongside.” Second, we always interpret the obscure by the obvious. There are many verses in Scripture that assure the true believer that he can never be lost. In fact, one of the greatest arguments for security is the last section of this chapter (Heb. 6:13–20; see also John 5:24; 10:26–30; Rom. 8:28–39)!
多年來，研究聖經的學生，對這段嚴肅的經文提出了幾種看法。一種觀點是，作者警告我們要警惕背道的罪，故意背棄耶穌基督並回到舊生活的罪。按照他們的說法，這樣的人會永遠失去救恩。我對這種闡釋有些問題。首先，在這段經文中沒有使用希臘語“使徒行傳 ‘apostosia’ ”。 “跌倒”的動詞是 “parapipto”，字面意思是“ 沿途跌倒”。其次，我們總是用顯而易見的東西來解釋晦澀的事物。聖經中有許多經文，向真正的信徒保證他永遠不會迷失。事實上，關於救恩的最大論據之一是本章的最後一部分（希伯來書  6:13-20；另見  約翰福音  5:24；10:26-30；羅馬書  8:28-39）！
 
Those who teach that we can lose our salvation also teach that such a person can be restored. But this passage (Heb. 6:4–6) teaches just the opposite! If you omit the intervening clauses, the statement reads: “For it is impossible … to renew them again to repentance.” In other words, if this refers to apostasy, once a saved person turns his back on Christ, he cannot be restored to salvation. He is lost forever.
那些教導我們會失去救恩的人，他們也教導那些人可以重建。但這段經文（希伯來書 6:4-6）的教導恰恰相反！如果你省略中間的條規，這段經文會如此的來讀，“因為不可能…..再讓他們重新悔改。”換句話說，如果這是指離棄背道，一旦得救的人重新釘上帝的兒子在十字架，他就無法恢復得救。他就永遠失去了。
 
Others claim that the people addressed were not true believers. They had cooperated with the Holy Spirit up to a point, but were not actually born again. Well, let’s examine the description of these people and see if they possessed true salvation.
其他人認為那些所採訪的人不是真正的信徒。他們在某種程度上與聖靈合作，但實際上並沒有重生。那麼，我們來看看這些人的描述，看看他們是否擁有真正的救恩。
 
They were “enlightened” (Heb. 6:4). The “once” means “enlightened once and for all.” The way this same verb is used in Hebrews 10:32 indicates an experience of true salvation (see 2 Cor. 4:4–6).
他們“蒙了光照”（希伯來書  6:4）。 “曾經有過”的意思是“應該是肯定地蒙了光照”。希伯來書 10章32節 使用同一個動詞的方式，來表明真正得救的經歷（見哥林多前書   2 4:4-6）。
 
They “tasted of the heavenly gift” (Heb. 6:4b), and “tasted the good word of God, and the powers of the world [age] to come” (Heb. 6:5). To claim that these people “tasted but did not eat” is to base interpretation on one meaning of an English word. God permitted His Son to “taste death for every man” (Heb. 2:9). Surely Jesus Christ did not simply sample death on the cross! “Taste” carries the idea of “experience.” These Hebrew believers had experienced the gift of salvation, the Word of God, and the power of God. Doesn’t this describe authentic salvation?
他們“嚐過天上的恩賜”（希伯來書 6:4節中段），“嚐過上帝良善的道，和來世（時代）的權勢”（希伯來書  6:5）。聲稱這些人“嚐過但沒有吃過”是基於英語單詞的一種含義的解釋。上帝允許祂的兒子“為所有的人嘗死味”（希伯來書  2:9）。耶穌基督當然不是簡單地在十字架上嚐到死亡的滋味！ “品味”承載著“體驗”的理念。這些希伯來信徒經歷了救恩的恩賜、上帝的話語和祂的大能。這不是在描述真正的救恩嗎？
 
They “were made partakers of the Holy Spirit” (Heb. 6:4c). To suggest that they only went along with the Holy Spirit to a certain extent is to ignore the simple meaning of the verb. It means “to become sharers.” These same people were not only “sharers of the Holy Spirit,” but also “sharers of the heavenly calling” (Heb. 3:1) and “sharers of Christ” (Heb. 3:14).
他們“與聖靈有分”（希伯來書 6:4節後半段）。提醒他們只是在一定程度上，與聖靈同行，這是忽略動詞的簡單含義的解釋。意思是“成為共享者”。這些人不僅是“分享聖靈的人”，也是“分享天上呼召的人”（希伯來書   3:1）和“分享基督的人”（希伯來書  3:14）。
 
In view of these facts, I have concluded that the people addressed were true believers, not mere professors. Furthermore, how could unsaved people ever disgrace Jesus Christ and put Him to open shame?
鑑於這些事實，我得出結論，所採訪的人是真正的信徒，而不僅僅是教導者。此外，未得救的人怎麼會羞辱耶穌基督，並公開的羞辱祂呢？
 
A third view is that this sin (whatever it is) could be committed only by Hebrew Christians in the first century, while the temple services were still going on. If so, then why did the writer connect this exhortation with the heavenly priesthood of our Lord and the importance of spiritual maturity? If what he wrote about cannot happen today, what is the motivation behind the exhortation? It all seems futile to me if we limit these verses to first-century Jewish believers.
第三種觀點認為，只能由公元一世紀的希伯來的基督徒犯這種罪（無論是什麼罪），那時聖殿祭祀仍在進行。如果是這樣，那麼作者為什麼要把這個勸勉，與我們主的天上祭司和靈命成熟的重要性聯繫起來？如果他所寫的不能在今天發生，那麼勸告背後的動機是什麼？如果我們把這些經文限制在第一世紀的猶太信徒身上，我覺得這一切都是徒勞的。
 
Then what is the writer trying to say to us? It is probable that he was describing a hypothetical case to prove his point that a true believer cannot lose his salvation. His statement in Hebrews 6:9 seems to support this interpretation: “Even though we speak like this, dear friends, we are confident of better things in your case” (niv). His argument runs like this: “Let’s suppose that you do not go on to maturity. Does this mean that you will go back to condemnation, that you will lose your salvation? Impossible! If you could lose your salvation, it would be impossible to get it back again, and this would disgrace Jesus Christ. He would have to be crucified again for you, and this could never happen.”
那麼作者想對我們說什麼呢？很可能他在描述一個假設的案例來證明他的觀點，即一個真正的信徒不會失去他的救恩。他在希伯來書 6章9節 中的陳述，似乎支持這種解釋：“親愛的弟兄們，我們雖然這樣說，却深信你們的行為強過這些，近乎得救”（新國際版）。他的論點是：“假設你沒有繼續成熟。這是否意味著你將回到定罪中，那你將失去救恩？ 不可能的！ 若失去你的救恩，就不可能再找回來，這將會讓耶穌基督蒙羞。祂必須為你再一次重釘十字架，這事永遠不會發生。”
 
In Hebrews 6:4, the writer changed the pronouns from “we” and “us” to “those.” This change also suggests that he had a hypothetical case in mind.
在希伯來書 6章4節 中，作者將代名詞從“我們”和“我們的”改為“那些”。這種變化也表明他有一個假設案例的心志。
 
However, there is another possible interpretation that does not require a hypothetical case. You should note that the words crucify and put in Hebrews 6:6 are, in the Greek, present participles: “while they are crucifying … and while they are putting him to an open shame.” The writer did not say that these people could never be brought to repentance. He said that they could not be brought to repentance while they were treating Jesus Christ in such a shameful way. Once they stop disgracing Jesus Christ in this way, they can be brought to repentance and renew their fellowship with God.
然而，還有另一種不需要假設案例可能的解釋。你應該注意到，希伯來書 6章6節 中的釘十字架….和 “把祂” 這兩個詞在希臘文中都是現在分詞：“他們正在釘祂十字架……並且公開把祂羞辱。”作者並沒有說這些人永遠無法悔改。他是說，當他們用如此可恥的方式對待耶穌基督時，他們無法悔改。一旦他們停止以這種方式羞辱耶穌基督，他們就會悔改並重新與上帝相交。
 
Whatever approach you take, please keep in mind that the writer’s purpose was not to frighten the readers but to assure them. If he had wanted to frighten them, he would have named whatever sin (or sins) would have caused them to disgrace Jesus Christ; but he did not do so. In fact, he avoided the word apostasy and used instead “to fall by the wayside” (see Gal. 6:1 for a similar word).
無論你採取那種方法，請記住，作者的目的不是嚇唬讀者，而是讓他們放心。如果他想嚇唬他們，他就會說出任何他們會羞辱耶穌基督的罪性（或罪形）的名字；但他沒有這樣做。事實上，他避免使用背道這個詞，而是使用“沿路邊跌倒”（類似的詞見加拉太書 6:1）。
 
Christians can “sin unto death” (1 Cor. 11:30–32; 1 John 5:16–17). This is God’s chastening, a theme the writer of Hebrews will take up in Hebrews 12.
基督徒可以“犯至死的罪”（哥林多前書 11：30-32；約翰一書  5：16-17）。這是上帝的管教，希伯來書的作者將在希伯來書 12 章中探討這個主題。
 
This progress results in fruitfulness (vv. 7–10). This illustration of a field reminds us of our Lord’s parable of the sower (Matt. 13:1–9, 18–23), as well as Paul’s teaching about the fire testing our works (1 Cor. 3:6–23). A field proves its worth by bearing fruit, and a true believer, as he makes spiritual progress, bears fruit for God’s glory. Note that the “thorns and briars” are burned, not the field. God never curses His own!
這種進步導致結果子（7至10等 節）。這讓我們想起我們主撒種的比喻，有關土地的釋例（馬太福音  13:1-9、18-23），以及保羅關於火試驗我們事工的教導（哥林多前書  3:6-23）。田地藉由結果子多少來證明其價值，而真正的信徒在屬靈上取得進步時，會為上帝結榮耀的果子。請注意，燃燒的是“荊棘和無用的植物”，而不是田地。上帝從不咒詛自己！
 
The crop of God’s blessing pictured in Hebrews 6:7 is called “things that accompany salvation” in Hebrews 6:9. Not every believer bears the same amount of fruit (“some an hundredfold, some sixty, some thirty,” Matt. 13:23); but every believer bears the same kind of fruit as proof that he is a child of God (Matt. 7:15–20). This is the fruit of Christian character and conduct (Gal. 5:22–26) produced by the Spirit as we mature in Christ.
希伯來書 6章7節 中描繪的上帝祝福的莊稼，在希伯來書 6章9節 中，稱為“伴隨救恩的事”。不是每個信徒都結同樣多的果子（“有一百倍，六十倍，和三十倍，”馬太福音 13:23）；但每個信徒都會結出同樣的果子來證明他是上帝的孩子（馬太福音  7:15-20）。這是我們在基督裡成熟時，由聖靈產生的基督徒品格和行為（加拉太書  5:22-26）的果實。
 
The writer listed some of the fruit that he knew had been produced in their lives (Heb. 6:10): because of their love, they had worked and labored for the Lord; they had ministered to other saints; and they were still ministering (see 1 Thess. 1:3–10; Rev. 2:2). These are some of the “things that accompany salvation.”
作者列舉了一些他所知道，在他們生活中結出的果實（希伯來書 6:10）：因為他們的愛，他們為主工作和勞苦；他們曾服侍過其他聖徒；他們仍在服侍（見  帖撒羅尼迦前書 1:3-10；啟示錄  2:2）。這是一些“伴隨救恩而來的事”。
求主赦免我罪。
But he was concerned lest they rest on their achievements and not press on to full maturity and the enjoyment of God’s rich inheritance.
但他擔心他們免於停留在自己的成就上，而不是完全成熟，並享受上帝豐富的產業。
 
This progress demands diligent effort (vv. 11–12). While it is true that it is God who “carries us along” to maturity (Heb. 6:1, 3), it is also true that the believer must do his part. We must not be lazy (“slothful,” the same word as “dull” in Heb. 5:11) but apply ourselves to the spiritual resources God has given us. We have the promises from God. We should exercise faith and patience and claim these promises for ourselves! Like Caleb and Joshua, we must believe God’s promise and want to go in and claim the land! The illustration of the farm (Heb. 6:7–8) and the admonition to be diligent always remind me of Solomon’s warning (Prov. 24:30–34). Read it—and heed it!
需要勤奮努力才能有這種進展（11-12 等節）。誠然，是上帝“帶領我們”奔向成熟（希伯來書  6:1、3），但信徒必須儘自己的本分，這也是事實。我們絕不能懶惰（“懶惰”，與希伯來書 5:11 中的“遲鈍”是同一個詞），而要專心於上帝賜給我們的屬靈資源。我們有祂的應許。我們應該運用信心和耐心，為自己爭取這些應許！像迦勒和約書亞一樣，我們必須相信上帝的應許，並想進去奪取迦南牛奶與蜜之地！以農場為例證（希伯來書  6:7-8）和要勤奮的訓誡，總是讓我想起上帝對所羅門的警誡（箴言   24:30-34）。閱讀並要留這些聖言！
 
5.  The Basis for Spiritual Security (6:13–20)
5. 屬靈安全的基礎（6:13-20）
 
Lest anyone should misinterpret his exhortation to spiritual maturity, the writer ended this section with a tremendous argument for the assurance of salvation. All of us Christians are not making the spiritual progress we should, but we need never fear that God will condemn us. The writer gave three arguments for the certain salvation of true believers.
為了避免任何人誤解他對靈性成熟的勸勉，作者以有關於得救的確據的有力論據結束了這段。所有我們基督徒都沒有得到我們應該有的屬靈進展，但不必擔心上帝會譴責我們。作者提出了三件種論點，為真信徒會得救恩的肯定確據。
 
God’s promise (vv. 13–15). God’s main promise to Abraham is recorded in Genesis 22:16–17. In spite of Abraham’s failures and sins, God kept His promise and Isaac was born. Many of God’s promises do not depend on our character but on His faithfulness. The phrase “patiently endured” (Heb. 6:15) is the exact opposite of “slothful” (Heb. 6:12). The readers of this letter were about to give up; their endurance was running out (see Heb. 12:1–2). “You will obtain and enjoy what God has promised if you diligently apply yourself to the development of your spiritual life,” is what the writer stated.
上帝的應許（13-15 等節）。上帝對亞伯拉罕的主要應許記載在創世記 22章16-17等節 中。儘管亞伯拉罕有失敗並犯罪，上帝還是信守了祂的應許，賜他們兒子以撒。上帝的許多應許不取決於我們的品格多好，而是取決於於祂的信實。 “忍耐的堅守”（希伯來書  6:15）與“懶惰”（希伯來書  6:12）正好相反。這封信的讀者都快要放棄了；他們的忍耐已經快要耗盡（見  希伯來書   12:1-2）。 “如果，勤奮地投入到你的屬靈生活的進展中，你就會得到，並享受上帝的應許，”是作者所寫的。
 
We Christians today have more of God’s promises than did Abraham! What is keeping us from making spiritual progress? We do not apply ourselves by faith. To return to the illustration of the farm, the farmer does not reap a harvest by sitting on the porch looking at the seed. He must get busy and plow, plant, weed, cultivate, and perhaps water the soil. The believer who neglects church fellowship, ignores his Bible, and forgets to pray is not going to reap much of a harvest.
今天的基督徒，我們比亞伯拉罕擁有更多上帝的應許！是什麼阻止我們在靈性上沒有取得進展？我們不是憑著自己信心來運作。再回到農場的例證，農民不是坐在門廊上看種子發芽生長，並收穫。他必須忙碌的勞動起來，犁地、種植、除草、施肥，也許還給土壤澆水。忽視教會團契、忽視讀聖經、忘記作禱告的信徒不會在屬靈上有多大進展。
 
God’s oath (vv. 16–18). God not only gave Abraham a promise, but He also confirmed that promise with an oath. When a witness takes an oath in court, he is confronted with the words “so help me God.” We call on the greater to witness for the lesser. None is greater than God, so He swore by Himself!
上帝的誓言（16-18 等節）。上帝不僅給了亞伯拉罕應許，而且還用誓言來證實祂的應許。當證人在法庭上宣誓時，他會用“上帝保佑我”這句話。我們總是以呼籲比我們偉大的人來為我們作見證。沒有比上帝更偉大的，所以祂指著自己起誓！
 
But God did not do this only for Abraham. He has also given His promise and oath to “the heirs of promise” (Heb. 6:17). Abraham and his descendants are the first of these heirs (see Heb. 11:9), but all believers are included as “Abraham’s [spiritual] seed” (Gal. 3:29). So our assurance of salvation is guaranteed by God’s promise and God’s oath, “two immutable [unchangeable] things” (Heb. 6:18). We have “strong consolation” (or “great encouragement”) concerning the hope set before us! Hebrews is a book of encouragement, not discouragement!
但上帝並不僅僅為亞伯拉罕這樣做。祂還向“承受應許的”（希伯來書  6:17）許下了祂的應許和誓言。亞伯拉罕和他的後裔是最先繼承上帝產業的人（見  希伯來書   11:9），但所有信徒都被列為“亞伯拉罕的  ‘屬靈’  後裔”（加拉太書  3:29）。因此，我們得救的保證是由上帝的應許和祂的誓言所印證，即“兩件不可變的 ‘不能變的’ 事”（希伯來書   6:18）。對擺在我們面前的盼望有“很大的安慰”（或“極大的鼓勵”）！希伯來書是本鼓勵的書，而不是沮喪的書！
 
The phrase “fled for refuge” (Heb. 6:18) suggests the Old Testament “cities of refuge” described in Numbers 35:9ff. and Joshua 20. God appointed six cities, three on each side of the Jordan, into which a man could flee if he had accidentally killed someone. The elders of the city would investigate the case. If they determined that it was indeed manslaughter and not murder, they would permit the man to live in the city until the death of the high priest. Then he could return to his home. The members of the slain man’s family could not avenge themselves so long as the man remained in the city.
“逃往避難所”（希伯來書   6:18）這句話暗示了舊約中在民數記 35章9 節記載的“逃城”比照研讀，和約書亞記第 20章. 上帝指定了六個城市為“逃城”，約旦河兩邊各三座，若人因誤失，不小心殺了人，可以逃進這些城市。城裡的長老會調查這個案子。如果他們確定這確實是過失殺人，而不是謀殺，他們就會允許這個人住在城裡，直到大祭司去世。然後他就可以回家了。只要死者還在城裡，死者的家人就無法為自己報仇。
 
We have fled to Jesus Christ, and He is our eternal refuge. As our High Priest, He will never die (Heb. 7:23–25), and we have eternal salvation. No avenger can touch us, because He has already died and arisen from the dead.
我們已經逃到耶穌基督那裡，祂是我們永遠的避難所。作為我們的大祭司，祂永遠長存（希伯來書   7:23-25），我們有永恆的救恩。沒有復仇者可以觸及我們，因為基督已經為我們死了，並從死裡復活。
 
God’s Son (vv. 19–20). Our hope in Christ is like an anchor for the soul. The anchor was a popular symbol in the early church. At least sixty-six pictures of anchors have been found in the catacombs. The Greek stoic philosopher Epictetus wrote, “One must not tie a ship to a single anchor, nor life to a single hope.” Christians have but one anchor—Jesus Christ our hope (Col. 1:5, 1 Tim. 1:1).       
上帝的兒子（19-20 等節）。我們在基督裡的盼望就像靈的錨。錨是早期教會的流行象徵。在地下墓穴中至少發現了 66 張錨的圖片。希臘斯多葛派(stoic)哲學家愛比克泰德(Epictetus)寫道，“人不能把船拴在一個錨上，生命也不能拴在一個盼望上。”基督徒只有一個錨，那就是我們的盼望耶穌基督（哥羅西書1:5，提摩太前書1:1）。
 
However, this spiritual anchor is different from material anchors on ships. For one thing, we are anchored upward—to heaven—not downward. We are anchored, not to stand still, but to move ahead! Our anchor is “sure”—it cannot break—and “steadfast”—it cannot slip. No earthly anchor can give that kind of security!
然而屬靈的錨不同於船上的錨。 首先，向上錨定我們在天堂，而不是向下錨定。我們錨定，而不只是靜止，而是前進的！ 我們的錨是“可確信的”，它不會斷裂;  並且“堅固安定”，不會滑落。沒有任何世上的錨可以提供這種安全感！
 
The writer then clinched the argument: this Savior is our “forerunner” who has gone ahead to heaven so that we may one day follow (Heb. 6:20)! The Old Testament high priest was not a “forerunner” because nobody could follow him into the Holy of Holies. But Jesus Christ has gone to heaven so that one day we may follow.
然後作者得出結論：這位救主是我們的“先驅”，祂已經升上高天，以便我們有一天可以跟隨（希伯來書  6:20）！ 舊約的大祭司不是“先驅”，因為沒有人可以跟隨他進入至聖所。但是，耶穌基督已經到了天堂，所以有一天我們可以跟隨。
 
Dr. H. A. Ironside has suggested that the two phrases “within the veil” (Heb. 6:19) and “without the camp” (Heb. 13:13) summarize the epistle to the Hebrews. Jesus Christ is “within the veil” as our High Priest. We can therefore come boldly to His throne and receive all the help that we need. But we must not be “secret saints.” We must be willing to identify with Christ in His rejection and go “without the camp, bearing his reproach” (Heb. 13:13). The Hebrew believers who received this letter were tempted to compromise to avoid that reproach. However, if we live “within the veil,” we shall have no trouble going “without the camp.”
艾略賽(H. A. Ironside) 博士建議用“在幔內”（希伯來書  6:19）和“在營外”（希伯來書  13:13）這兩個詞來概括希伯來書。耶穌基督“在幔內”作為我們的大祭司。因此，我們可以大膽地來到祂的寶座前，懇求所需要的一切幫助。但我們不能成為“隱藏的聖徒”。 我們必須願意在基督被人拒絕時，肯定決心認同祂，並“出到營外，忍受祂所的凌辱”（希伯來書  13:13）。 讀到這封信的希伯來信徒很想妥協，以避免這種逼迫。然而，如果我們住在“幔內”，我們就不會“離開營地”而有任何困難。
 
Regardless of what approach you take to the exhortation in this section, be sure to lay hold of the main lesson: believers must go on to maturity, and God has made it possible for us to do so. If we start to drift from the Word (Heb. 2:1–4), then we will also start to doubt the Word (Heb. 3:7—4:13). Before long, we will get dull toward the Word (Heb. 5:11—6:20) and become lazy believers. The best way to keep from drifting is— to lay hold of the anchor! Anchored heavenward! How much more secure can be?
不管你對這段的勸勉採取什麼方法，一定要抓住主要的教訓：信徒必須繼續成熟，而上帝已經讓我們有可能做到這一點。如果我們開始偏離上帝的話（希伯書來 2:1-4），那麼我們也會開始懷疑上帝的話（希伯書來3:7-4:13）。不久，我們就會對上帝的話語變得遲鈍（希伯書來5:11-6:20），成為懶惰的信徒。防止漂流的最好方法是抓住錨錠！錨住天堂！還有什麼比這更安全的？
 
感謝上帝。