509 英翻中 第八課 The
我們在天上的父, 求祢加添孩子的力量, 在這年老的時日, 仍蒙祢的憐憫, 賜予健康及家庭的溫馨. 主阿, 謝謝祢讓孩子了解祢降世就是為了續我的罪. 祢的復活就是為了向世人証明祢是 上帝的兒子. 孩子愛祢, 決意永遠跟隨祢, 絕不回頭. 奉主耶穌基督的名禱告. 阿們.
CHAPTER
EIGHT THE SUPERIOR SANCTUARY Hebrews 9
第八課 最美的聖所 希伯來書 9
The
Christian is a citizen of two worlds, the earthly and the heavenly. He must
render to Caesar the things that are Caesar’s and to God the things that are
God’s (Matt. 22:21 ). Because
he is a citizen of two worlds, he must learn how to walk by faith in a world
that is governed by sight. Like Moses, a believer must see the invisible if he
is to overcome the pull of the world (Heb. 11:24 –27). Practical man says, “Seeing is believing!” But
the man of faith replies, “Believing is seeing!”
基督徒是地上和天堂兩個世界的公民。他必須顧及到凱撒的物歸凱撒，上帝的物歸上帝（馬太福音 22:21）。因為他是兩個世界的公民，他必須學習如何在由視覺支配的地上憑信心而行。像摩西一樣，若信徒要克服被世俗的誘惑，就必須看到不可見的事物的實存（希伯來書11:24-27）。務實的人說，“眼見才相信！”但有信心的人回答說，“相信就是看見！”
This
principle of faith must apply to our relationship to the heavenly sanctuary. We
have never seen this sanctuary. Yet we believe what the Bible tells us about
it. We realize that God is not worshipped today in temples made with hands
(Acts 7:46 –50). There is
no special place on earth where God dwells (see Isa. 57:15; 66:1–2; John 4:19 –24). We may call a local church
building a “house of God,” but we know that God does not live there. The
building is dedicated to God and His service, but it is not His dwelling place.
這個信心的原則必須適用於我們與天上聖所的關係。我們從未見過這個聖所。然而，相信聖經告訴我們的就有。我們意識到，今天上帝並不受人手所造聖殿的崇拜（使徒行傳 7：46-50）。地上沒有特殊地方供上帝居住（見 以賽亞書 57：15；66：1-2；約翰福音 4：19-24）。我們可以稱建造的地方教會為“上帝之家”，但我們知道上帝並不住在那裡。這座建築是獻給上帝和祂的作為之處所，但不是祂的居所。
Hebrews
9 presents a detailed contrast between the old covenant sanctuary (the
tabernacle) and the new covenant heavenly sanctuary where Jesus Christ now
ministers. This contrast makes it clear that the new covenant sanctuary is
superior.
希伯來書第 9 章詳細對比了舊盟約的聖所（帳幕）和耶穌基督現在為祭司職事的新盟約天上的聖所。該對照清楚地顯示新盟約的聖所是優越的。
1. The Inferior Old Covenant Sanctuary (9:1–10)
1. 舊盟約的聖所是低下的（9:1-10）
Hebrews
reminds readers that the regulations and practices in the tabernacle were
ordained of God. If there was any inferiority in the tabernacle service, it was
not because God had not established the ritual. While the old covenant was in
force, the ministry of the priests was ordained of God and perfectly proper.
希伯來書提醒讀者，會幕中的規條和行為是上帝所命定的。如果在帳幕崇拜中有任何自卑，那不是因為上帝沒有設立儀式。當舊盟約生效時，祭司的職事是上帝所命定的，而且是完全正確的。
What
was it, then, that made the tabernacle inferior? There are five answers to that
question.
那麼，是什麼使會幕變得低下的呢？針對這問題有五個答案.
It was
an earthly sanctuary (v. 1). This means it was made by man (Heb. 9:11 ) and pitched by man (Heb. 8:2).
The Jewish people generously brought their gifts to Moses, and from these
materials the tabernacle was constructed. Then God gave spiritual wisdom and
skill to Bezalel and Oholiab to do the intricate work of making the various
parts of the tabernacle and its furnishings (see Ex. 35—36). After the
construction was completed, the sanctuary was put in place and dedicated to God
(Ex. 40). Even though the glory of God moved into the sanctuary, it was still
an earthly building, constructed by humans out of earthly materials.
因為是地上的聖所（第 1 節）。是由人手造的（希伯來書 9:11），並由人所支撐的（希伯來書 8:2）。猶太人慷慨地將他們的禮物帶給摩西，並用這些材料建造了會幕。然後上帝將屬靈的智慧和技巧賜給比撒列和亞何利亞伯，讓他們完成製作會幕各部分及其家具的複雜工作（見 出埃及記 35-36）。建造完成後，聖所就位並獻給上帝（出埃及記 40章）。儘管上帝的榮耀進入了聖所，但仍然是地上的一座建築，由人用地上的材料建造的。
Being
an earthly building, it had several weaknesses. For one thing, it would need a
certain amount of repair. Also, it was limited geographically: if it was
pitched in one place, it could not be in another place. It had to be dismantled
and the various parts carried from place to place. Furthermore, it belonged to
the nation of Israel
作為地上的建築物，有幾個弱點。一方面需要固定程度的維修。此外，在地理上是有限的：若在一個地方為職事，就不能供祭司到另一處有所作為。 必須被拆除，把各個部被搬運到另一個地方重建。此外，該聖所只屬於以色列國，而不是整個世人的。
It was
a type of something greater (vv. 2–5). The writer listed the various parts and
furnishings of the tabernacle because each of these carried a spiritual
meaning. They were “patterns of things in the heavens” (Heb. 9:23 ). The diagram gives a general
picture of the tabernacle.
聖所是更偉大的建築物（2-5 節）。作者列出了會幕的各個部分和陳設，因為每個都帶有屬靈的意義。它們是“天上事物的樣式”（希伯來書 9:23）。該圖繪給出了帳幕的一般設置的圖象。
The
phrases “the first” (Heb. 9:2) and “the second” (Heb. 9:7) refer to the first
and second divisions of the tabernacle. The first was called the holy place and
the second the Holy of Holies. Each of these divisions had its own furnishings,
and each piece of furniture had its own special meaning.
“頭一層”（希伯來書 9:2）和“第二層”（希伯來書 9:7）是指會幕的第一和第二部分。頭一層稱作聖所，第二層稱為至聖所。這兩部門內都有屬於自己的設備，每件設置都有自己的特殊屬靈的含義。
In the
holy place stood the seven-branched golden candlestick (Ex. 25:31–40; 27:20–21;
37:17–24). “Lampstand” would be a better term to use, because the light was
produced by the burning of wicks in oil, not by the use of candles. Since there
were no windows in the tabernacle, this lampstand provided the necessary light
for the priests’ ministry in the holy place. The nation of Israel 8:12 ),
and believers are to shine as lights in the world (Phil. 2:14 –15).
在聖所裡豎立著七枝金燭的燈台（出埃及記 25:31-40；27:20-21；37:17-24）。 “燈檯”這個詞用起來更合適，因為聖所的光是由燈芯在油中燃燒而產生的，而不是燒蠟燭的原因。由於會幕裡沒有窗戶，這個燈檯為祭司在聖所的事工，提供了必要的光照。以色列國應該成為該國的光（以賽亞書 42:6；49:6）。耶穌基督是“世上的光”（約翰福音 8:12），信徒是光，要在世上發光（腓立比書 2:14-15）。
There
was also a table in the holy place with twelve loaves of bread on it. It was
called the table of showbread (Ex. 25:23–30; 37:10–16; Lev. 24:5–9). Each
Sabbath, the priests would remove the old loaves and put fresh loaves on the
table, and the old loaves would be eaten. These loaves were called “the bread
of presence” and the table was called “the table of presence.” Only the priests
could eat this bread, and they were required to eat it in the sanctuary. It
reminded the twelve tribes of God’s presence that sustained them. It also
speaks to us today of Jesus Christ, the “bread of life” given to the whole
world (John 6).
在聖所裡還有桌子，上面放著十二個陈設餅。該桌子因擺陈設餅故稱為陈設餅桌（出埃及記 25:23-30；37:10-16；利未記 24:5-9）。每逢安息日，祭司們會取出舊餅，換上新鮮餅放在桌上，舊餅就吃掉。這些餅被稱為“陳設餅”，桌子被稱為“擺陳設餅的桌子”。只有祭司才能吃這餅，他們必須在聖所裡吃。其屬靈意義是提醒十二個支派，上帝的同在來支持他們。今天這也向我們講述耶穌基督是賜給世界的“生命之糧”（約翰福音 6章）。
The
golden altar stood in the holy place just in front of the veil that divided the
two parts of the tabernacle. The word translated “censer” (a device for burning
incense) (Heb. 9:4) should be “altar.” The golden altar did not stand in the
Holy of Holies, but its ministry pertained to the Holy of Holies. In what way?
On the annual day of Atonement, the high priest used coals from this altar to
burn incense before the mercy seat within the veil (Lev. 16:12–14). Moses (Ex.
40:5) related the golden altar to the ark of the covenant, and so did the
author of 1 Kings (1 Kings 6:22 ).
Each morning and evening, a priest burned incense on this altar. David
suggested that it is a picture of prayer ascending to God (Ps. 141:2). It can
be a reminder that Jesus Christ intercedes for us (Rom. 8:33 –34). For details about this incense altar,
see Exodus 30:1–10; 37:25–29. The incense itself is described in Exodus 30:34–35.
The
Holy of Holies contained only the ark of the covenant, a wooden chest three
feet, nine inches long; two feet, three inches wide; and two feet, three inches
high. On the top of this chest was a beautiful “mercy seat” made of gold, with
a cherub at each end. This was the throne of God in the tabernacle (Ex.
25:10–22; Ps. 80:1; 99:1). On the day of Atonement, the blood was sprinkled on
this mercy seat to cover the tables of law within the ark. God did not look at
the broken law; He saw the blood. Christ is our “mercy seat” (“propitiation” in
1 John 2:2; Rom. 3:25 ).
But His blood does not just cover sin; it takes away sin.
至聖所內只有約櫃，3英尺9英寸長；2英尺3英寸寬；2英尺3英寸高的木箱。在這個箱子的頂部有美麗的金造的“施恩座”，兩端各站立一位天使。這是會幕中上帝的寶座（出埃及記 25:10-22；詩篇 80:1；99:1）。在贖罪日，血灑在施恩座上，以覆蓋約櫃內的法典。上帝不看破壞律法的事；祂看到血。基督是我們的“施恩座”（約翰一書 2:2 中的“挽回祭”；羅馬書 3:25）。但耶穌的寶血不只是遮蓋罪；也洗淨罪惡。
No
doubt many spiritual truths are wrapped up in these pieces of furniture, and
all of them are of value. But the most important truth is this: all of this was
symbolism and not the spiritual reality. It was this fact that made the
tabernacle of the old covenant inferior.
無疑，許多屬靈的真理都被包裹在這些陳設中，而且都是有價值的。但最重要的事實是：所有這些都是像徵的意義，而不是屬靈的實存。正是這個事實使舊約的帳幕變得低下。
It was
inaccessible to the people (vv. 6–7). We must not get the idea that the Jews
assembled in the tabernacle for worship. The priests and Levites were permitted
into the tabernacle precincts, but not the
人無法接近它（ 6-7 等節）。我們不能認為猶太人聚集在會幕裡敬拜。祭司和利未人允許進入會幕區，但不允許進入至聖所。
Holy
Pace Cand est ck Ho y of Ho es Ark of the Covenant Ve ncense A ter Tab e of
showbread
聖所圖
Ho y P
ace Cand est ck Ho y of Ho es Ark of the Covenant Ve Ve ncense A ter Tab e of
showbread
but not
the people from the other tribes. Furthermore, though the priests ministered in
the holy place day after day, only the high priest entered the Holy of Holies,
and that only once a year. When he did, he had to offer a sacrifice for his own
sins as well as for the sins of the people. In contrast, the heavenly
tabernacle is open to all of the people of God, and at all times! (Heb.
10:19–25)
但不是來自其他支派的人。再者，雖然祭司日復一日地在聖所供職，但只有大祭司能進入至聖所，而且每年只有一次。當他這樣做時，他必須為自己的罪和人民的罪獻祭。相比之下，天上的帳幕向所有上帝的子民開放，而且是任何時候都開放！ （希伯來書 10:19-25）
待續
It was
temporary (v. 8). The fact that the outer court (“first tabernacle,” Heb. 9:6)
was standing was proof that God’s work of salvation for man had not yet been
completed. The outer court stood between the people and the Holy of Holies! As
long as the priests were ministering in the holy place, the way had not yet
been opened into the presence of God. But when Jesus died on the cross, the
veil of the temple was torn from top to bottom (Matt. 27:50–51) and the way was
opened into the Holy of Holies. There was no longer any more need for either
the holy place or the Holy of Holies, for now believing sinners could come into
the presence of God.
這只是暫時的（第 8 節）。外院（“帳幕的頭一層”，希伯來書 9:6）還存在時，證明上帝拯救人的工作尚未完成。外院存在於人和至聖所之間！祭司在聖所供職的時候，通往到上帝面前的路，還沒有打開。但是，當耶穌死在十字架上時，聖殿的幔子從上到下撕裂為兩半（馬太福音 27:50-51），通往至聖所的路就暢通。不再需要聖所或至聖所，因為現在相信的罪人可以直接的來到上帝面前。
Its
ministry was external, not internal (vv. 9–10). The sacrifices offered and the
blood applied to the mercy seat could never change the heart or the con[1]science
of a worshipper. All of the ceremonies associated with the tabernacle had to do
with ceremonial purity, not moral purity. They were “carnal ordinances” that
pertained to the outer man but that could not change the inner man.
該職事是外表的，而不是內心的（9-10 節）。所獻的祭物和灑在施恩座的寶血，永遠無法改變敬拜者的內心或良知。所有與會幕相關的儀式，都與儀式的純潔有關，而不是道德的純潔。它們是“屬肉體的律例”，屬於外面的人，但不能改變裡面的人。
2. The Superior
Heavenly Sanctuary (9:11 –28)
2. 優美的天堂聖所（9:11-28）
The
five deficiencies of the old covenant sanctuary are matched with the five
superiorities of the new covenant sanctuary. In every way, the present
sanctuary is superior.
舊盟約聖所的五項設置，不足與新盟約聖所的五項優越的設置相比美。從各方面來說，現在的聖所都是優越的。
It is
heavenly (v. 11). The writer has emphasized this fact before, because he has
wanted his readers to focus their attention on the things of heaven and not on
the things of earth. Some things on earth (including the beautiful Jewish
temple) would soon be destroyed; but the heavenly realities would endure
forever.
新盟約是屬天的（第 11 節）。作者之前曾經強調過這事實，因為他希望他的讀者把注意力集中在天上的事，而不是地上的事。地上的一些設置（包括美麗的猶太聖殿）很快就會被摧毀；但天堂的實存(heavenly realities)會永遠在那裡。
The old
covenant tabernacle was made by the hands of men (Ex. 35:30–35). The new
covenant sanctuary was not made with hands. “Not of this building” (Heb. 9:11 ) means “not of this creation.”
The tabernacle of Moses was made with materials that belong to this creation.
The heavenly tabernacle needed no such materials (Heb. 9:24 ). Since the heavenly tabernacle does not
belong to this creation, it is free from the ravages of time.
舊盟約的帳幕是人手所造（出埃及記 35:30-35）。新盟約聖所不是人手所造的。 “不屬於這建築物”的意思是“不屬於這創造” （希伯來書 9:11）。摩西的帳幕是用屬於這創造物的材料製成的。天上的帳幕不需要這樣的建造材料（希伯來書 9:24）。因為天上的帳幕不屬於這個這創造，所以它不受時間的損傷。
The
“good things to come” had already arrived! All that was foreshadowed by type in
the tabernacle was now reality because of Christ’s priestly ministry in heaven.
The tabernacle was patterned after the sanctuary in heaven, but today we no
longer need the pattern. We have the eternal reality!
“好的優美的東西來了”已經到來了！ 由於基督在天上的祭司職分，在會幕中預表所預示的一切現在都成為實存。帳幕是仿照天上的聖所設計的，但今天我們不再需要這種樣式。我們有永恆實存的設置！
Its
ministry is effective to deal with sin (vv. 12–15). We have here a series of
contrasts that show again the superiority of the heavenly ministry.
祭司的職事是針對罪很有效（12-15 等節）。 在這裡有一系列的對比，再次表明天上職事的優越性。
Animal
sacrifices and Christ’s sacrifice (v. 12). The writer will discuss the
inferiority of animal sacrifices in Hebrews 10, but here he began to lay the
foundation. We need no proof that the blood of Jesus Christ is far superior to
that of animal sacrifices. How can the blood of animals ever solve the problem
of humans’ sins? Jesus Christ became a Man that He might be able to die for
people’s sins. His death was voluntary; it is doubtful that any Old Testament
sacrifice volunteered for the job! An animal’s blood was carried by the high
priest into the Holy of Holies, but Jesus Christ presented Himself in the presence
of God as the final and complete sacrifice for sins. Of course, the animal
sacrifices were repeated, while Jesus Christ offered Himself but once. Finally,
no animal sacrifices ever purchased “eternal redemption.” Their blood could
only “cover” sin until the time when Christ’s blood would “take away sin” (John
1:29 ). We have “eternal
redemption.” It is not conditioned on our merit or good works; it is secured
once and for all by the finished work of Jesus Christ.
動物獻祭和基督的捨命（第 12 節）。作者將在希伯來書第 10 章討論動物祭祀的低劣性，但在這裡，開始奠定他論述的基礎。 不需要證明耶穌基督的血比動物獻祭的血好得多。 動物的血怎麼能解決人的贖罪問題呢？ 耶穌基督道成肉身，祂可以為人贖罪而死。祂的死是自願的；值得懷疑的是，是否在舊盟約中所有的獻祭都是自願的！動物的血被大祭司帶到至聖所，但耶穌基督在上帝面前將自己作為最後一次完全的贖罪祭。當然，動物獻祭是重複的，而耶穌基督只一次獻上。最後，沒有任何動物獻祭可以收買到“永恆的救贖”之效。它們的血只能“遮蓋”罪，直到基督的血“可以除去罪”（約翰福音 1:29）。我們有“永遠的救贖”。它不以我們的功德或善行為條件；它是由耶穌基督完成的一次成就地確保的作為。
Ceremonial
cleansing and conscience cleansing (vv. 13–14). The old covenant rituals could
not change a person’s heart. This is not to say that a worshipper did not have
a spiritual experience if his heart trusted God, but it does mean that the
emphasis was on the external ceremonial cleansing. So long as the worshipper
obeyed the prescribed regulations, he was declared clean. It was “the purifying
of the flesh” but not the cleansing of the conscience. (For “the ashes of an
heifer,” see Num. 19.)
禮儀上的潔淨和良心的聖潔（13-14等節）。舊盟約的儀式不能改變人的良心。這並不是說，若敬拜者的內心信靠上帝，他就有屬靈的經歷，但這確實強調它不是外在的儀式潔淨。只要崇拜者遵守律法的規定，就宣告他為潔淨的。實質上，這是“肉體的潔淨”，而不是良心的潔淨。 （關於“紅母牛的灰燼”，參見 民數記 19章）
We
learned from Hebrews 8 that the ministry of the new covenant is internal. “I
will put my laws into their mind, and write them in their hearts” (Heb. 8:10 ). This work is done by the Holy
Spirit of God (2 Cor. 3:1–3). But the Spirit could not dwell within us if Jesus
Christ had not paid for our sins. Cleansing our con[1]sciences cannot
be done by some external ceremony; it demands an internal power. Because Jesus
Christ is “without spot [blemish]” He was able to offer the perfect sacrifice.
從希伯來書第 8 章了解到，新盟約的職事是內在的。 “我要將我的律法寫在他們心裡，刻劃在他們的心版上”（希伯來書 8:10）。是由上帝的聖靈完成的作為（哥林多後書 3：1-3）。但若耶穌基督沒有為我們付上贖罪的代價，聖靈就無法內住在我們裡面。清潔我們的良心潔淨不能通過外表禮儀來完成；它需要內在的力量。因為耶穌基督“沒有玷污 ‘祂沒有瑕疵’ ”，所以祂能夠獻上作完美的祭物。
Temporary
blessings and eternal blessings (v. 15). The blessings under the old covenant
depended on the obedience of God’s people. If they obeyed God, He blessed them,
but if they disobeyed, He withheld His blessings. Not only were the blessings
temporary, but they were primarily temporal—rain, bumper crops, protection from
enemies and sickness, and so forth. Israel Canaan
inheritance involved material blessings. Our eternal inheritance is primarily
spiritual in nature (Eph. 1:3). Note that the emphasis is on eternal—“eternal
redemption” (Heb. 9:12 ) and
“eternal inheritance” (Heb. 9:15 ).
A believer can have confidence because all that he has in Christ is eternal.
暫時的祝福和永恆產業的祝福（第 15 節）。舊盟約下的祝福取決於上帝子民的服從。如果他們順從上帝，祂就會祝福他們，但如果他們不順從，上帝就會止住祂的祝福。祝福不僅是暫時的，而且主要祝福都是暫時的， 諸如 :下雨、五穀豐收、免受敵人和疾病的侵害等等。以色列的迦南產業涉及物質祝福。我們的永恆產業本質上是屬靈的（以弗所書 1:3）。請注意，重點是永恆的 : 永遠的救贖”（希伯來書 9:12）和“永遠的基業”（希伯來書 9:15）。信徒可以確信，因為他在基督裡擁有的一切都是永恆的。
This
verse (Heb. 9:15 ) makes it
clear that there was no final and complete redemption under the old covenant.
Those transgressions were covered by the blood of the many sacrifices, but not
cleansed until the sacrifice of Jesus Christ on the cross (Rom. 3:24 –26). Since Christ has
accomplished an eternal redemption, we are able to share in an eternal
inheritance.
這節經文（希伯來書 9:15）清楚地表明，在舊盟約之下沒有最終和完全的救贖。那些過犯雖被許多獻祭的血所遮蓋，但直到耶穌基督在十字架上的捨命才一次完全的潔淨（羅馬書 3:24-26）。既然基督已經完成了我們永恆的救贖，就能夠分享祂賜予的永恆的基業。
As we
review these three contrasts, we can easily see that the ministry of Christ is
effective to deal with our sins. His finished work on earth, and His unfinished
work of intercession in heaven are sufficient and efficient.
當我們回顧這三個對比時，很容易看到基督的職事是針對我們的罪是有功效的。祂在地上完成的作為，以及在天上未完成的代求作為，都是充足和有功效的。
Its
ministry is based on a costly sacrifice (vv. 16–23). The word covenant not only
means “an agreement,” but it also carries the idea of “a last will and
testament.” If a man writes his will, that will is not in force until he dies.
It was necessary for Jesus Christ to die so that the terms of the new covenant
might be enforced. “This cup is the new testament [covenant, will] in my blood,
which is shed for you” (Luke 22:20 ).
該職事是基於代價高昂的寶血（16-23 等節）。 “盟約” 不僅有“協議”的意思，而且還有“最後的遺囑”的意思。如果一個人寫下他的遺囑，那遺囑要到他死後才會生效。耶穌基督必須死，這樣新盟約的條款才能執行。 “這杯是我血中的新約 ‘盟約，遺囑’，是為你們流出來的”（路加福音 22:20）。
Even
the old covenant was established on the basis of blood. Hebrews 9:19–21 is taken
from Exodus 24:3–8, the account of the ratifying of the old covenant by Moses
and the people of Israel
雖然舊盟約也是建立在血的基礎上的。希伯來書 9章19-21等節，引自出埃及記 24章3-8等節，這是摩西和以色列人批准舊盟約的記載。律法書上灑了血，百姓、帳幕和里面的器具也灑上了血。這肯定是莊嚴的場合。
Not
only was blood used at the beginning of the ministry of the old covenant, but
it was used in the regular administration of the tabernacle service. Under the
old covenant, people and objects were purified by blood, water, or fire (Num.
31:21–24). This was, of course, ceremonial purification; it meant that the persons
and objects were now acceptable to God. The purification did not alter the
nature of the person or object. God’s principle is that blood must be shed
before sin can be forgiven (Lev. 17:11 ).
血不僅在舊盟約的事奉開始時使用，而且還用於會幕事奉的常規職事上。在舊盟約之下，人和物都用血、水或火潔淨（民數記 31:21-24）。誠然，這是禮儀上的淨化；意味著人和物現在都能為上帝所接受。淨化並沒不能改變人心或物的本質。上帝的原則是必須流血，才能赦免罪（利未記17:11）。
Since
God has ordained that remission of sins is through the shedding of blood, and
since purification comes through the sprinkling of blood, it is necessary that
blood be shed and applied if the new covenant is to be in force. The “patterns”
(the old covenant tabernacle) were purified by the sprinkling of the blood. But
the “originals” were also purified! The blood of Jesus Christ not only purifies
the conscience of the believer (Heb. 9:14 ),
but also purified the “heavenly things” (Heb. 9:23 nasb).
既然上帝已經命定罪的赦免必須藉由流血，而潔淨是通過灑血來的，那麼如果新盟約生效，就必須流血和應用。 “天上樣式”（舊盟約的帳幕）因灑血而潔淨。但“本源”也淨化了！耶穌基督的寶血不僅潔淨了信徒的良心（希伯來書 9:14），也潔淨了“天上的事”（希伯來書 9:23 新美國標準版）。
How
could the heavenly sanctuary ever become defiled? We can understand how the
earthly sanctuary could be defiled since it was used by sinful men. Each year,
on the great day of Atonement, the tabernacle was purified through the
sprinkling of blood (Lev. 16:12 –19).
But how could a heavenly sanctuary ever become defiled? Certainly nothing in
heaven is defiled in a literal sense, for sin cannot pollute the sanctuary of
God. But, for that matter, nothing in the earthly tabernacle was literally
defiled by sin. It all had to do with people’s relationships to God. The blood
sprinkled on a piece of furniture did not change the nature of that piece, but
it changed God’s relationship to it. God could enter into communion with people
because of the sprinkled blood.
天上的聖所怎麼會被玷污？ 因為地上的聖所是有罪的人在使用，就可以理解它是如何的被污染。每年在贖罪的大日子，會幕通過灑血而得到潔淨（利未記 16：12-19）。但是天上的聖所怎麼會被玷污的呢？ 確實，天堂裡沒有任何東西在字面上是會玷污的，因為罪不能污染上帝的聖所。但是，就此而言，地上的會幕裡的任何東西是不能被罪玷污。因一切都在人與上帝的關係。灑在陳設物上的血並沒有改變那陳設品的性質，但它却改變了上帝與它的關係。因著所灑的血，上帝就可以與人相交通。
Through
Jesus Christ, we who are sinners can enter into the Holy of Holies in the
heavenly sanctuary (Heb. 10:19 –22).
Physically, of course, we are on earth, but spiritually, we are communing with
God in the heavenly Holy of Holies. In order for God to receive us into this
heavenly fellowship, the blood of Jesus Christ had to be applied. We enter into
God’s presence “by the blood of Jesus” (Heb. 10:19 ).
藉由耶穌基督，我們這些罪人可以進入天上聖所中的至聖所（希伯來書 10:19-22）。誠然，按肉體來說，我們是在地上，但在屬靈上，我們是在天上的至聖所裡與上帝交通。為了讓上帝接納我們進入這個天上的團契，必須藉由耶穌基督的寶血。我們“既因耶穌的血”得以坦然進入至聖所與上帝同在（希伯來書 10:19）。
Now we
can summarize the writer’s discussion. The old covenant was established by
blood, and so was the new covenant. But the new covenant was established on the
basis of a better sacrifice, applied in a better place! The patterns (types)
were purified by the blood of animals, but the original sanctuary was purified
by the blood of the Son of God. This was a far more costly sacrifice.
現在可以總結作者的論點。舊盟約是用血立的，新約盟也是。但是新盟約是建立在更美好的犧牲的基礎上，應用在更美好的聖所！ 樣式（類型）是用動物的血來淨化的，但原始的聖所是用上帝兒子的寶血來淨化的。這獻祭代價是更高貴更美好。
Its
ministry represents fulfillment (v. 24). The new covenant Christian has
reality! We are not depending on a high priest on earth who annually visits the
Holy of Holies in a temporary sanctuary. We depend on the heavenly High Priest
who has entered once and for all into the eternal sanctuary. There He
represents us before God, and He always will.
作為更美大祭司是說明祂的成就（第 24 節）。締結新盟約的基督徒有實存！我們不能依賴地上的大祭司，他每年都會到在臨時聖所中的至聖所。我們要信靠天上的大祭司，祂一次永遠地進入永恆的聖所。祂在那裡，在上帝面前代表我們，而且祂要永遠這樣作。
Beware
of trusting anything for your spiritual life that is “made with hands” (Heb. 9:24 ). It will not last. The
tabernacle was replaced by Solomon’s temple, and that temple was destroyed by
the Babylonians. When the Jews returned to their land after the captivity, they
rebuilt their temple, and King Herod, in later years, expanded and embellished
it. But the Romans destroyed that temple, and it has never been rebuilt.
Furthermore, since the genealogical records have been lost or destroyed, the
Jews are not certain who can minister as priests. These things that are “made
with hands” are perishable, but the things “not made with hands” are eternal.
要儆醒，不要相信任何為你們屬靈生命“人手所造”的（希伯來書 9:24）。這不會長久。會幕由所羅門建的聖殿所取代，而那個聖殿遭受巴比倫人所摧毀。當猶太人被擄後返回耶路撒冷時，重建了他們的聖殿，希律王在以後的幾年裡，將聖殿擴建並裝飾。但是羅馬人又摧毀這座神廟，從此再也未重建過。此外，由於家譜的丟失或毀壞，猶太人不能確定誰可以繼續擔任祭司。這些“人手所造”的是會壞的，但“不是人手所造”的却永恆的實存。
Its
ministry is final and complete (vv. 25–28). There can be nothing incomplete or
temporary about our Lord’s ministry in heaven. The writer pointed out again the
obvious contrasts between the old covenant ministry and the new covenant
ministry.
它的事工是最後和完整的（25-28 等節）。我們的主在天上的職事不可能是不完整或暫時的。作者再次指出舊盟約和新盟約的職之間的明顯對比。
Old covenant New covenant
Repeated sacrifices One
sacrifice
The blood of others Covering sin His own blood Putting away
sin
For Israel only For all sinners
Left the Holy of Holies Entered heaven and remains there
Came out to bless the people
Will come to take His people
to heaven
舊盟約 新盟約
重復獻祭 一次永遠的獻祭
別人的血 遮蓋罪 耶穌自己的寶血 除去人的罪
離開至聖所 進入天上，並永遠留在天堂
出來祝福百姓 將來要接祂的百姓上天堂
In
short, the work of Christ is a completed work, final and eternal. On the basis
of His completed work, He is ministering now in heaven on our behalf.
簡而言之，基督的作為是完成的，最後的，和永恆的。在完成祂的作為基礎上，現在正在天上為我們的職事而作為。
Did you
notice that the word appear is used three times in Hebrews 9:24 –28? These three uses give us a summary of
our Lord’s work. He has appeared to put away sin by dying on the cross (Heb. 9:26 ). He is appearing now in heaven
for us (Heb. 9:24 ). One
day, He shall appear to take Christians home (Heb. 9:28 ). Came out to bless the people Will come to
take His people to heaven superior sacrifice—10 (Exhortation: despising the
Word— 10:26–39 ) .
These “three tenses of salvation” are all based on His finished work.
暫停
After
reading this chapter, the Hebrew Christians who received this letter had to
realize that there is no middle ground. They had to make a choice between the
earthly or the heavenly, the temporary or the eternal, the incomplete or the
complete. Why not return to the temple but also practice the Christian faith?
Why not “the best of both worlds”? Because that would be compromising and
refusing to go “without the camp, bearing his reproach” (Heb. 13:13 ). So there is no middle way.
讀完本章後，收到這封信的希伯來基督徒必須意識到沒有中間立場。他們必須在塵世或天堂、暫時或永恆、不完整或完整之間做出選擇。為什麼不回到聖殿，同時也實踐基督信仰呢？為什麼不是“兩全其美”？因為那是妥協，拒絕“出營，忍受他的辱罵”（希伯來書 13:13）。所以沒有中間道路。
The
believer’s sanctuary is in heaven. His Father is in heaven and his Savior is in
heaven. His citizenship is in heaven (Phil. 3:20 ) and his treasures should be in heaven (Matt.
6:19ff.). And his hope is in heaven. The true believer walks by faith, not by
sight. No matter what may happen on earth, a believer can be confident because
everything is settled in heaven.
信徒的聖所在天上。他的天父在天上，他的救主在天上。他的公民權在天上（腓立比書 3:20），他的財寶應該在天上（馬太福音 6:19 比照研讀）。他的希望在天堂。真正的信徒是憑信心行事，而不是憑眼見。無論地上發生什麼，信徒都可以能確信，因為一切都在天堂已經設定。
感謝上帝。
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