507 第六課 英翻中 MYSTERIOUS MELCHIZEDEK 神秘的麥基洗德 21/02/2026
CHAPTER
SIX MYSTERIOUS MELCHIZEDEK Hebrews 7
第六章 神秘的麥基洗德 希伯來書 7
Ever
since a city librarian introduced me to the Sherlock Holmes stories many years
ago, I have been a reader of good detective fiction. Of course, I always try to
solve the mystery before I get to the final chapter, and sometimes I succeed.
This much I have learned: never overlook any character in the story, even the
most incidental. He or she may be the criminal.
自從多年前城市圖書管理員向我介紹福爾摩斯的故事以來，我便一直是優秀偵探小說的讀者。當然，我總是在進入最後一章之前，嘗試解開這個謎團，有時我會成功。我學到了很多東西：永遠不要忽視故事中的任何角色，即使是最偶然的角色。他或她可能是罪犯。
If you
were asked to name the most important people in the Old Testament, I doubt that
Melchizedek’s name would be on your list. He appeared once, in Genesis
14:17–24, and he was referred to once more, in Psalm 110:4. You could hardly
call this “top billing.” But the Holy Spirit reached back into the Old
Testament and used those two passages to present a most important truth: the
priesthood of Jesus Christ is superior to that of Aaron because “the order of
Melchizedek” is superior to “the order of Levi.”
若人要求你說出舊約中最重要的人物的名字，我懷疑麥基洗德的名字是否會出現在你的名單上。他在創世記 14章17-24等節中出現過一次，在詩篇 110篇4節中，再次被提及。你幾乎不能稱之為“最高收費”。但聖靈又回到舊約，就用這兩段經文提出最重要的真理：耶穌基督的祭司職任優於亞倫的祭司職事，因為祂是以“麥基洗德的等次”，因此優於“利未的等次”。
Chapter
7 of Hebrews introduces the second main section, as we have outlined it: A superior
Priesthood (Heb. 7—10). In Hebrews 7, the writer argued that Christ’s
priesthood, like Melchizedek’s, is superior in its order. In Hebrews 8, the
emphasis is on Christ’s better covenant; in Hebrews 9, it is His better sanctuary;
and Hebrews 10 concludes the section by arguing for Christ’s better sacrifice.
正如我們所概述的，希伯來書第 7 章介紹了第二個主要部分：卓越的祭司聖職（希伯來書 7-10等章）。在希伯來書第 7 章，作者爭辯說基督的祭司職分，就像麥基洗德的祭司等次，在次序上是優越的。在希伯來書第 8 章，重點是基督更美的約；在希伯來書第 9 章，是祂更好的聖所；希伯來書 10 章通過爭論，基督是更好的獻祭來結束這段。
The
Jewish nation was accustomed to the priesthood of the tribe of Levi. This tribe
was chosen by God to serve in the tabernacle (Ex. 29; Num. 18). Aaron was the
first high priest, appointed by God. In spite of their many failures, the
priests had served God for centuries, but now the writer has affirmed that
their priesthood has ended! To defend this statement, and to prove that the
order of Melchizedek is superior to that of Aaron, he presented three
arguments.
猶太民族習慣於利未支派的祭司等次。這支派是上帝揀選在帳幕中祭司服務的（出埃及記 29；民數記 18）。亞倫是上帝任命的首位大祭司。儘管他們多次失敗，但祭司們已經為上帝服務了幾個世紀，但現在作者肯定他們的祭司職位已經結束了！為了捍衛這個說法，並證明麥基洗德的等次高於亞倫的等次，他提出了三個論點。
1. The Historical
Argument: Melchizedek and Abraham (7:1–10)
1. 歷史論證：麥基洗德和亞伯拉罕（7:1-10）
The
record of the event discussed is in Genesis 14:17–24, so take time to read it.
The writer of our epistle wanted us to note several facts about this mysterious
man, Melchizedek.
所討論的事件記載在創世記 14章17-24等節中，因此請花點時間閱讀。我們這封書信的作者要我們注意關於這個神秘人麥基洗德的幾個事實。
He was
both king and priest (v. 1). We have noted already that, in the Old Testament
economy, the throne and the altar were separated. Those persons who attempted
to invade the priests’ office were judged by God. But here is a man who had
both offices—king and priest! Aaron never had that privilege. And it is
important to note that Melchizedek was not a “counterfeit” priest: he was the
“priest of the Most High God” (see Gen. 14:18, 22). His ministry was
legitimate.
他既是國王又是祭司（第 1 節）。我們已經注意到，在舊約的制度裡，寶座和祭壇是分開的。那些企圖侵入祭司辦公室的人受到了上帝的審判。但這裡有一個人兼任君王和祭司！亞倫從未有過這種特權。值得注意的是，麥基洗德不是“假冒的”祭司：他是“至高上帝的祭司”（見 創世記 14:18、22）。他的事工是合法的。
His
name is significant (v. 2b). In the Bible, names and their meanings are often
important. We name our children today without much consideration for what their
names mean, but this was not the case in Bible days. Sometimes a great
spiritual crisis was the occasion for changing a person’s name (see Gen.
32:24–32; John 1:35–42). The name “Melchizedek” means “king of righteousness”
in the Hebrew language. The word Salem means “peace” (the Hebrew word shalom),
so that Melchizedek is “king of peace” as well as “king of righteousness.”
他的名字很重要（第 2 節）。在聖經中，名稱及其含義通常很重要。我們今天給孩子取名，並沒有過多考慮他們名字的含義，但在聖經時代並非如此。有時，重大的屬靈危機是改變人名字的機會（見 創世記 32：24-32；約翰福音 1：35-42）。 “麥基洗德”這個名字在希伯來語中的意思是“公義王”。撒冷這個詞的意思是“和平王”（希伯來文 為shalom），因此麥基洗德是“和平王”和“公義王”。
“Righteousness”
and “peace” are often found together in Scripture. “And the work of
righteousness shall be peace; and the effect of righteousness quietness and
assurance forever” (Isa. 32:17); “Mercy and truth are met together;
righteousness and peace have kissed each other” (Ps. 85:10); “In his days shall
the righteous flourish; and abundance of peace so long as the moon endureth”
(Ps. 72:7); “But the wisdom that is from above is first pure, then peaceable.…
And the fruit of righteousness is sown in peace of them that make peace” (James
3:17–18). Of course, God’s purpose for His people is that they bear “the
peaceable fruit of righteousness” (Heb. 12:10–11).
“公義”和“和平”經常出現在聖經中。 “公義的果效必是平安；公義的效驗必是平穩，直到永遠”（以賽亞書 32:17）； “慈愛與誠實相遇；公義與和平相親”（詩篇 85:10）； “在他的日子，義人要發旺，大有平安，好像月亮常存”（詩篇 72:7）； “惟獨從上頭來的智慧，先是潔淨，後是平安。……並且使人和平的人，是用和平所栽種的義果”（雅各書 3：17-18）。當然，上帝對祂子民的旨意是要他們 “結出平安的果子，就是義”（希伯來書 12:10-11）。
True
peace can be experienced only on the basis of righteousness. If we want to
enjoy “peace with God” we must be “justified [declared righteous] by faith”
(Rom. 5:1). Man cannot produce righteousness by keeping the Old Testament law
(Gal. 2:21). It is only through the work of Jesus Christ on the cross that
righteousness and peace could have “kissed each other.”
只有在公義的基礎上才能體驗到真正的平安。如果我們想享受“與上帝和好”，我們必須“因信稱義 ‘被稱為義’ ”（羅馬書 5:1）。人不能通過遵守舊約的律法來產生義（加拉太書 2:21）。只有藉由耶穌基督在十字架上的作為，才能使公義與和平 “相親”。
He
received tithes from Abraham (v. 2a). This important fact is explained in
Hebrews 7:4–10. The word tithe means “one tenth.” Under the Jewish law, the
Jews were commanded to give God one tenth of their crops, herds, and flocks
(Lev. 27:30–32). These tithes were brought to the Levites (Num. 18:21ff) at the
tabernacle and later at the temple (Deut. 12:5ff). If the trip was too long for
transporting grain, fruit, or animals, the tithe could be converted into money
(Deut. 14:22–27).
麥基洗德從亞伯拉罕那裡接受了十分之一（第 2 節）。這個重要的事實在希伯來書 7章4-10節中有解釋。 “什一奉獻 (tithe)” 的意思是“奉獻十分之一”。根據猶太律法，猶太人受命將他們的莊稼、牛群和羊群的十分之一獻給上帝（利未記 27:30-32）。這些什一奉獻先是帶到利未人的在帳幕（民數記 18:21比照研讀），後來才送到的聖殿（申命記 12:5比照研讀）。如果運輸穀物、水果或動物的行程太長，十分之一奉獻可以轉化為金錢（申命記 14:22-27）。
Tithing,
however, did not originate with Moses. Abraham practiced tithing long before
the law was given. In fact, archeologists have discovered that other nations
also tithed in that day; so the practice is an ancient one.
然而，什一奉獻並非起源於摩西。亞伯拉罕在律法頒布很久以前，就實行了什一奉獻。事實上，考古學家發現其他國家也在那時繳納了什一稅；所以這種做法是古老的。
His
family history is different (v. 3). Melchizedek was a man (see Heb. 7:4), so he
had to have had a mother and a father. But there is no record of his genealogy
(“descent”) in the Old Testament, and this is significant because most great
persons in the Old Testament have their ancestry identified. It was especially
important that the priests be able to prove their ancestry (see Ezra 2:61–63;
Neh. 7:63–65). Here the writer of Hebrews used an argument from silence, but it
is a valid one.
麥基洗德的家世是不同的（第 3 節）。他是人（見希伯來書 7:4），所以他必須有父母。但是舊約中沒有他的家譜（“後裔”）的記錄，這很重要，因為舊約中的大多數偉人都有他們的血統。祭司能夠證明自己的祖先尤為重要（見 以斯拉記 2：61-63；尼 7：63-65）。希伯來書的作者在這裡却使用了一位來自沉默的論證，但這是非常有力的論證。
Melchizedek
was not an angel or some superhuman creature; nor was he an Old Testament appearance
of Jesus Christ. He was a real man, a real king, and a real priest in a real
city. But as far as the record is concerned, he was not born, nor did he die.
In this way, he is a picture of the Lord Jesus Christ, the eternal Son of God.
Though Jesus Christ did die, Calvary was not the end, for He arose from the
dead and today lives in “the power of an endless life” (Heb. 7:16). Since there
is no account of Melchizedek’s death, as far as the record is concerned, it
seems that Melchizedek is still serving as a priest and king. This is another
way in which he is like the eternal Son of God.
麥基洗德不是天使，也不是超人；他也不是舊約中耶穌基督的顯現。他只是真正的人，真正的王，實存城市中的真正的祭司。但就聖經上的記載而言，他沒有出生，也沒有死去。這樣，他就是主耶穌基督，永恆的上帝之子的寫照。雖然耶穌基督確實死了，但骷髏地並不是結束，因為祂從死裡復活，今天仍然活著，且在“永恆生命的大能”中活著（希伯來書 7:16）。由於沒有記載麥基洗德的死因，就記載而言，麥基洗德似乎仍在擔任祭司和君王。這是他像永恆的上帝之子的另一種形象。
The application is clear: neither Aaron nor any of his descendants
could claim to be “without genealogy” (Heb. 7:3 nasb). They could not claim to
have an endless ministry. Nor could they claim to be both kings and priests,
like Jesus Christ.
很清楚的應用他來論證：亞倫和他的後裔都不能說“沒有家譜”（希伯來書 7:3 比照研讀）。他們不能聲稱自己的職事是永恆的。他們也不能聲稱是王又是祭司，就像耶穌基督。
He had authority to receive tithes and to bless Abraham (vv. 4–10).
The greatness of Melchizedek is seen in the fact that Abraham gave him tithes
from the loot of a mini-war. Abraham acknowledged the authority of
Melchizedek. Furthermore, Melchizedek blessed Abraham in a special way, and
“the less is blessed of the better” (Heb. 7:7). In giving Melchizedek tithes
and in receiving his blessing, Abraham affirmed the greatness of this
king-priest.
麥基洗德有權接納什一奉獻，並為亞伯拉罕祝福（希伯來書 4-10 等節）。他的偉大顯現在亞伯拉罕從一場小型戰爭的戰利品中獻給他十分之一。亞伯拉罕承認麥基洗德的權柄。此外，麥基洗德以特別的方式祝福亞伯拉罕，“從來位分大的給位分小的祝福”（希伯來書 7:7）。在給麥基洗德什一奉獻和接受他的祝福時，亞伯拉罕肯定了這位
王 --- 祭司的偉大。
But how does this relate to Aaron? In an interesting way: Aaron and
the tribe of Levi were “in the loins” of Abraham, yet unborn! So, when their
father, Abraham, acknowledged the greatness of Melchizedek, the tribe of Levi
was also involved. The Jewish people believe strongly in “racial solidarity,”
and this is one example of it. The paying of the tithes involved not just the
patriarch Abraham, but also the unborn generations in his loins.
但這與亞倫有何關係？ 以一種有趣的方式解釋：亞倫和利未支派在亞伯拉罕的“肚腹裡”，還沒有出生呢！因此，當他們的族長亞伯拉罕承認麥基洗德的偉大時，利未支派也參與其中。猶太人堅信“種族一致”，這就是其中的一個例子。繳納什一稅不僅涉及族長亞伯拉罕，還涉及他肚腹中未出生的後代。
Since Jesus Christ came “of the seed of Abraham” (Heb. 2:16), does
this mean that He too was a part of this experience? No, because Jesus Christ
is the eternal Son of God. His identification with Abraham was for “the days of
his flesh” (Heb. 5:7). Since Christ existed before Abraham (John 8:58), He
could not have been “in Abraham” as were Aaron and his family.
既然耶穌基督“從亞伯拉罕的後裔”而來（希伯來書 2:16），這是否意味著他也參與了這種經歷？ 不，因為耶穌基督是永恆上帝之子。祂與亞伯拉罕的認同是為了“祂道成肉身的日子”（希伯來書 5:7）。由於基督在亞伯拉罕之前就已經存在（約翰福音 8:58），祂不可能像亞倫和他的後裔那樣“在亞伯拉罕裡面”。
3. The Doctrinal
Argument: Christ and Aaron (7:11–25)
3. 教義論證：基督和亞倫（7:11-25）
In this section, the writer took his argument one step further. Not
only is Melchizedek greater than Aaron, but Melchizedek has replaced Aaron! It
is no longer “the order of Aaron” or “the order of Levi.” It is forever “the
order of Melchizedek.” Why would God effect such a radical change?
在這段中，作者更進一步地擴展他的論點。不僅麥基洗德比亞倫大，而且麥基洗德已經取代了亞倫！ 不再是“亞倫的等次”或“利未的等次”。而永遠是“麥基洗德的等次”。上帝為什麼要進行如此徹底的改變？
Because both the priesthood and the law were imperfect (vv. 11–14).
The words translated “perfect” and “perfection” are key words in this epistle
(Heb. 2:10; 5:9; 6:1; 7:11, 19; 9:9; 10:1, 14). They essentially mean
“completed, fulfilled.” The Old Testament priests could not by their ministry
complete the work of God in the heart of a worshipper. “For the law made
nothing perfect” (Heb. 7:19). The animal sacrifices could not give any
worshipper a perfect standing before God (Heb. 10:1–3). The Mosaic system of
divine law was not a permanent system. It was “added” to serve as a
“schoolmaster” to prepare the way for the coming of Christ (Gal. 3:19—4:7).
因為聖職和律法都不完美（11-14 等節）。翻譯為“使完全”和“完美”是這封信的關鍵詞（希伯來書 2:10；5:9；6:1；7:11, 19；9:9；10:1, 14）。它們本質上的意思是“使完成、使豐滿”。舊約時代的祭司不能靠他們的職事，在敬拜者心中完成上帝的作為。 “因為律法不能使之成全”（希伯來書 7:19）。拿動物獻祭，無法讓任何敬拜上帝者在祂面前顯得完美（希伯來書 10:1-3）。神聖律法的摩西系統不是恆久的系統。它是為“師傅”作為訓蒙 “添上的”，為基督的來臨預備道路（加拉太書 3:19-4:7）。
Since the priests received their authority from the Old Testament law
(Heb. 7:28), and since the priesthood has been changed, there has also been a
change in that law. The president of the United States cannot proclaim himself
king of the United States because U.S. law makes no provision for a king.
First, the law would have to be changed.
祭司自從由舊約律法得到權柄（希伯來書 7:28），並且由於祭司等次已經改變，律法也發生了變化。美國總統不能自稱為美國國王，因為美國法律沒有規定國王的制度。故必須首先修改法律。
The law of Moses made no provision for a priesthood from the tribe of
Judah (Heb. 7:14). Since our High Priest is from the tribe of Judah, according
to His human ancestry, then there must have been a change in Moses’ law. There
has been! The entire system of Old Testament law has been fulfilled in Jesus
Christ and has been taken out of the way (Col. 2:13–14). The believer has been
set free from the law (Gal. 5:1–6) and is dead to the law (Rom. 7:1–4).
摩西的律法沒有為猶大支派設立祭司的等次（希伯來書 7:14）。既然我們的大祭司是猶大支派出來的，按照他的人的血統，那麼摩西的律法一定有變化。曾有過！整個舊約律法系統都在耶穌基督得到應驗，並把它撤去釘在十字架（歌羅西書2:13-14）。信徒已經脫離律法（加拉太書 5:1-6），向律法死了（羅馬書 7:1-4）。
This new arrangement does not suggest that a Christian has the right
to be lawless. “Free from the law” does not mean “free to sin.” Rather, it
means that we are free to do the will of God. We obey, not because of outward
compulsion, but because of inward constraint (2 Cor. 5:14; Eph. 6:6). The
indwelling Holy Spirit enables us to fulfill the “righteousness of the law” as
we yield to Him (Rom. 8:1–4).
這種新安排並不意味著，給基督徒權柄不守法。 “脫離律法”並不是“可以自由犯罪”。相反，這意味著我們可以自由地順服上帝的旨意。我們順服，不是因為外在的強制，而是因為內住聖靈的約束（哥林多後書 5:14; 以弗所書 6:6）。當我們順服上帝旨意時，內住的聖靈使我們能夠履行“律法的義”（羅馬書 8:1-4）。
Because, being imperfect, the priesthood and the law could not
continue forever (vv. 15–19). The word another in Hebrews 7:15 means “another
of a different kind.” The Levitical priests were made priests by the authority
of a temporary and imperfect law. Jesus Christ was made Priest by a declaration
of God. Because the law was “weak and useless” (Heb. 7:18 niv), it could not
continue forever. But because Jesus Christ is the eternal Son of God, He lives
by “the power of an endless life” (Heb. 7:16). What a contrast between the
profitless law and an endless life!
因為，祭司和律法是不完美的，不能永遠持續下去（15-19 等節）。希伯來書 7章15節 中的 “興起另一類” 這詞句的意思是“另一類不同的祭司”。利未人的祭司是根據暫時的、不完善的律法的權柄被任命的。耶穌基督是由上帝所宣告，而被任命為祭司。因為律法是“軟弱無用的”（希伯來書 7:18 新國際版），它不可能永遠持續下去。但因為耶穌基督是上帝永恆的兒子，乃是照“無窮生命的大能”活著（希伯來書 7:16）。沒有能力的律法與無窮生命的大能相比該是何等的顯著！
Since Jesus Christ is Priest forever, and since He has a nature to
match that eternal priesthood, He can never be replaced. The annulling (Heb.
7:18, “disannulling”) of the law meant the abolishing of the priesthood. But
nobody can annul “the power of an endless life”! The logic holds: Jesus Christ
is a Priest forever.
既然耶穌基督是永恆的祭司，而且祂的本性與那永恆的祭司職事相配，所以就永遠無法被取代。律法的廢掉了（希伯來書 7:18，“廢止”）意味著聖職的廢止。但沒有人能夠廢除“無盡生命的大能”！ 邏輯是：耶穌基督是永恆的祭司。
The writer kept in mind the temptation his readers were facing to go
back into the old temple system. This is why he reminded them (Heb. 7:19) that
Jesus Christ has accomplished what the law could never accomplish: He brought
in a better hope, and He enables us to draw near to God. To go back to Judaism
would mean losing the enjoyment of their fellowship with God through Christ.
The only hope Judaism had was the coming of Christ, and that blessing these
believers already had.
作者牢記著他的讀者所面臨的，要回到舊聖殿系統的誘惑。這就是為什麼他要提醒他們（希伯來書 7:19）耶穌基督已經完成了律法永遠無法完成的事：祂帶來了更美的指望，使我們能夠親近上帝。回到猶太教意味著是失去藉由基督與上帝相交的樂趣。猶太教唯一的期望，就是基督的來臨，而這些信徒已經擁有這種祝福。
Because God’s oath cannot be broken (vv. 20–22). No priest in the order of Aaron was ever ordained and established on the basis of God’s personal oath. The Aaronic priests ministered “after the law of a carnal [physical] commandment” (Heb. 7:16). Their moral or spiritual fitness was not examined. The important thing was that a priest belonged to the right tribe and met the right physical and ceremonial requirements (Lev. 21:16–24).
因為上帝的誓言不能違背（20-22 等節）。亞倫等次的祭司，從來都不是根據上帝的自己誓言所按立的。亞倫的祭司的職事是“遵照屬肉體的 ‘身體” 誡命的律法”（希伯來書 7:16）。 他們的道德或屬靈健康是沒有經過檢查的。重要的是，祭司職事應屬於正確的支派，並符合正確的身體和禮儀的要求（利未記 21:16-24）。
Jesus Christ’s heavenly priesthood was established on the basis of
His work on the cross, His character (Heb. 2:10; 5:5–10), and the oath of God.
“Thou art a priest forever after the order of Melchizedek” (Heb. 7:21; Ps.
110:4). Note the introduction to the state[1]ment: “The Lord
swore and will not repent [change His mind].” The matter is finally settled and
it cannot be changed.
耶穌基督在天上的聖職是建立在祂於十字架上的作為、及品格上（希伯來書2:10；5:5-10）和上帝的誓言的基礎上的。 “你是照麥基洗德的等次永遠的祭司”（希伯來書 7:21；詩篇 110:4）。請注意這句話的引言：“主發誓，不會悔改 ‘改變主意’ ”事情終於塵埃落定，不能改變。
The presence of this oath gives to the priesthood of our Lord a
greater degree of permanence and assurance. Jesus Christ is the “surety of a
better testament [covenant]” (Heb. 7:22). The word surety means “one who
guarantees that the terms of an agreement will be carried out.” Judah was
willing to be the surety for Benjamin, to guarantee to their father that the
boy would return home safely (Gen. 43:1–14). Paul was willing to be the surety
for the slave Onesimus (Philem. 18–19). Perhaps the nearest equivalent we have
today is a bondsman who posts bail for someone under indictment and guarantees
that the indicted person will appear in court and stand trial.
上帝誓言的表現，賦予我們主的祭司更大永久性和保證的程度。耶穌基督是“更美之 ‘聖約’ 的中保”（希伯來書 7:22）。 “中保” 的意思是“保證協議條款將得到執行的人”。猶大願意為便雅憫作擔保，向他們的父親保證便雅憫會平安回家（創世記 43:1-14）。保羅願意成為奴隸阿尼西母的中保（腓立比書 18-19）。也許我們今天與中保最接近的人是擔保人，他為被起訴的人保釋，並保證被起訴的人將出庭受審時必定出庭。
As the Mediator between God and man (1 Tim. 2:5), Jesus Christ is
God’s great Surety. Our risen and ever-living Savior guarantees that the terms
of God’s covenant will be fulfilled completely. God will not abandon His
people. But our Lord not only guarantees to us that God will fulfill the
promises. As our Representative to God, He perfectly meets the terms of the
agreement on our behalf. We of ourselves could never meet the terms, but
because we have trusted Him, He has saved us and He has guaranteed that He will
keep us.
作為神與人之間的中保（提前書 2:5），耶穌基督是神偉大的中保。我們復活和永生的救主保證上帝的聖約條款將完全實現。上帝不會拋棄祂的子民。但我們的主不僅向我們保證上帝會實現應許。作為我們在上帝面前的代表，祂代表我們完全符合協議的條款。我們自己永遠無法滿足的那些條件，但因為相信祂拯救了我們，主保證祂會保護我們。
In Hebrews 7:22, we have the first occurrence of a very important
word in Hebrews—testament. This word, which is usually translated “covenant,”
is used twenty-one times in the letter, and it is the equivalent of “last will
and testament.” We will examine the word more closely in our study of Hebrews
8.
在希伯來書 7章22節 中，“聖約” 第一次在希伯來書中出現這非常重要的名詞。它通常翻譯為“盟約”，在該信中使用過21次，相當於“最後的盟約”。在學習希伯來書第 8 章時，會更仔細地研讀它。
The writer has given three reasons why God changed the order of the
priesthood from that of Aaron to that of Melchizedek: (1) the priesthood and
the law were imperfect; (2) being imperfect, they could not continue forever;
(3) God had sworn by His oath that the new order would be established. Then the
writer of this letter to the Hebrews closed this section with a fourth reason.
作者給出了神將祭司的次序從亞倫的次序更改為麥基洗德的次序的三個原因：（1）祭司和律法是不完美的； （2）不完美，不能永遠持續下去； (3) 上帝發誓要建立新的秩序。然後這封寫給希伯來人的信的作者用第四個理由結束了這一節。
Because, being men, the priests died (vv. 23–25). Not only was the
priesthood imperfect, but it was also interrupted by death. There were many
high priests because no one priest could live forever. In contrast, the church
has one High Priest, Jesus the Son of God, who lives forever! An unchanging
priest means an unchangeable priesthood, and this means security and confidence
for God’s people. “Jesus Christ, the same yesterday, and today, and forever”
(Heb. 13:8). “Thou art a priest for ever” (Ps. 110:4).
因為，祭司是人，他死了（23-25 等節）。聖職不僅不完美，而且還因死亡而中斷。有許多大祭司，因為沒有祭司可以永遠活著。相比之下，教會只有惟獨一位大祭司 ---上帝的兒子耶穌，祂永遠活著！不變的祭司意味著聖職的永恆，這對上帝的子民來說意味著安全和信心。 “耶穌基督，昨日，今日，一直到永遠是不變的”（希伯來書 13:8）。 “你是永遠的祭司”（詩篇 110:4）。
Occasionally we read a story in the newspaper about the illegal
handling of a will. Perhaps some unscrupulous relative or business partner
managed to get his hands on a will and use it for his own selfish purposes. But
this could never happen to our Lord’s “last will and testament” in His blood.
He wrote the will and then died to make it take effect. But He arose from the
dead and ascended to heaven, and there He is “probating” His own will!
偶爾在報紙上會讀到一篇有關於非法處理遺囑的故事。或許是不擇手段的親戚們或商業夥伴們設法想獲得遺產，並將其用於自己的自私目的上。但這永遠不會發生在我們的主以祂寶血所寫的“最後的旨意和聖約”上。祂寫下了祂的旨意，然後為了讓它生效而死。但祂從死裡復活升天，在那裡“測試”自己的旨意！
The fact that the unchanging Christ continues as High Priest means,
logically, that there is an “unchangeable priesthood” (Heb. 7:24). The Greek
word translated “unchangeable” carries the idea of “valid and unalterable.” The
word was used at the end of legal contracts. Our Lord’s priesthood in heaven is
“valid and unalterable.” Because it is, we can have confidence in the midst of
this shaking, changing world.
永恆的基督永遠為大祭司，在邏輯上它是說“不變的祭司”（希伯來書 7:24）。翻譯為“不可改變”的希臘詞帶有“有效且不改變”的意思。這詞常用在法律的合同末尾。我們主在天上的聖職“有效且不可改變”。正因為如此，我們才能在這個搖搖欲墜、瞬息萬變的世界中擁有這確信。
What is the conclusion of the matter? It is stated in Hebrews 7:25:
“Wherefore [because He is the ever-living, unchanging High Priest], he is able
also to save them to the uttermost [completely, forever] that come unto God by
him, seeing he ever liveth to make inter[1]cession for
them.” It is unfortunate that this verse is often read, “He is able to save
from the uttermost” instead of “to the uttermost.” To be sure, it is true that
Christ can save any sinner from any condition; but that is not the import of
the verse. The emphasis is on the fact that He saves completely, forever, all
who put their faith in Him. Because He is our High Priest forever, He can save
forever.
該論述的結論是什麼？希伯來書 7 章 25 節說：“因此 ‘因為基督是永生不變的大祭司’ ，祂也能拯救他們到底 ‘完全，永遠’ 靠祂來到上帝面前的人，因為他看到基督永遠活著為他們代求。”不幸的是，這節經文經常會誤解為，“祂能拯救到底”，而不是“拯救到底”。誠然，基督確實可以將罪人從任何情況中拯救出來。但這不是這節經文的意義。重點是基督能完全、永遠地拯救所有相信祂的人。因為祂永遠是我們的大祭司，可以拯救到底。
The basis for this completed salvation is the heavenly intercession
of the Savior. The word translated “make intercession” simply means “to meet,
to approach, to appeal, to make petition.” We must not imagine that God the
Father is angry with us so that God the Son must constantly appeal to Him not
to judge us! The Father and the Son are in total agreement in the plan of
salvation (Heb. 13:20–21). Neither should we imagine our Lord Jesus uttering
prayers on our behalf in heaven, or repeatedly “offering His blood” as a
sacrifice. That work was completed on the cross once and for all. Intercession
involves our Lord’s representation of His people at the throne of God. Through
Christ, believers are able to draw near to God in prayer and also to offer
spiritual sacrifices to God (Heb. 4:14–16; 1 Peter 2:5). It has well been said
that Christ’s life in heaven is His prayer for us. It is what He is that
determines what He does.
這個完成救恩的基礎是救主在天上的代求。翻譯成“代求”的意思是“碰面、接近、上訴、請願”。我們不能想像父上帝對我們發怒，因此子上帝必須不斷地向祂求助，不要審判我們！父與子在救恩計劃上是完全一致的（希伯來書 13:20-21）。也不應該想像我們的主耶穌在天上為我們祈禱，或者反复“獻上祂的血”作為犧牲。那在十字架上的作為是一次地永遠完成。 “代求” 包括我們的主在父上帝的寶座前，代表祂的子民。藉由基督，信徒能夠在禱告中親近上帝，也可以向上帝獻上屬靈的祭品（希伯來書 4:14-16；彼得前書 2:5）。眾所周知，基督在天上的生活是祂為我們的祈禱。正是祂的 “所是” 決定了祂的 “所作所為”。
I reviewing the reasoning found in this
long section (Heb. 7:11–25), we are impressed with the logic of the writer. Jesus Christ’s
priesthood after the order of Melchizedek is superior to that of Aaron and has
replaced it. Both the historical argument and the doctrinal argument are sound.
But the writer adds a third argument.
在重讀這一長段經節（希伯來書 7:11-25）中的推理時，我們深深對作者的邏輯印象感到獨特。耶穌基督在麥基洗德等次之後的祭司職分，優於亞倫的職事，並取代了它。歷史論證和教義論證都是合理的。但作者增加了第三個論點。
4. The Practical
Argument: Christ and the Believer (7:26–28)
4. 實際論證：基督與信徒（7:26-28）
No matter how devoted and obedient the Aaronic priests were, they could
not always meet the needs of all the people. But Jesus Christ perfectly meets
all of our needs. “For such an high priest became us” means “He was suited to
us; He meets our needs completely.” The emphasis here is on His sinlessness.
Being perfect, He is able to exercise a perfect ministry for His people.
Because of their sins, some of the Old Testament priests not only were unable
to serve the people, but actually abused them. This could never happen with
Jesus Christ and His people.
不論亞倫的祭司是多麼虔誠和順從，也不可能總是滿足所有人的需要。但耶穌基督總是完美滿足我們所有的需要。 “因為這樣一位大祭司成了我們的”是說“祂適合我們；基督完全滿足了我們的所需所求。”這裡的重點是祂的無罪。作為完美的人，基督能夠為祂的子民執行完美的職事。因為舊約中的一些祭司對他們的罪不僅無能為力，反而實際上對他們加上虐待。耶穌基督永遠不會對祂的子民這樣。
The Old Testament priests were “set apart” for their ministry, so in
that sense they were “holy.” But they were not always holy in character. They
were sinners like the people to whom they ministered. “Harmless” (Heb. 7:26)
means “blameless.” No Jewish priest could claim this distinction. “Undefiled”
means “unstained.” Again, only Jesus Christ can claim these characteristics.
When He was ministering on earth, our Lord was a friend of publicans and
sinners (Matt. 9:10; 11:19), but His contact with them did not defile His
character or His conduct. There was contact without contamination. He was not
isolated; He was separated. Today, He is “separate from sinners” because of His
position (“made higher than the heavens”), but He is not separated from the
people to whom He ministers. He is always available to us at His throne of
grace.
舊約的祭司是“分別出來”的職事，所以從這個意義上說，他們是“聖潔的”。但他們的品格並不總是聖潔的。他們是罪人，就像他們所服侍的人一樣。 “無害”（希伯來書 7:26）的意思是“無可指責”。沒有一個猶太祭司可以聲稱有這種區別。 “無污點”的意思是“未玷污”。再次強調，只有耶穌基督才能擁有這些特徵。當祂在地上服事時，我們的主是稅吏和罪人的朋友（馬太福音 9:10；11:19），但與他們的接觸時，祂的品格或行為並沒有玷污。有接觸沒有污染。祂並非單獨；而是分別出來聖潔的。今天，祂因著自己的地位“與罪人隔絕”（“升到高過諸天”），但主並沒有與祂所服事的人隔絕。在祂施恩的寶座前，我們隨時向祂祈求。
Another proof of His sinlessness is the fact that our Lord never had
to offer sacrifices for His own cleansing, as did the priests. On the annual
day of Atonement, the high priest first had to sacrifice for himself before he
could sacrifice for the people (Lev. 16). There were also daily sacrifices
offered as a part of the temple ritual, and, if a priest had sinned, he had to
bring a sacrifice for his own cleansing (Ex. 29:38–46; Lev. 4:3ff.). But Jesus
Christ offered just one sacrifice for our sins and settled the matter forever
(see Heb. 9:23–28).
另一個證明耶穌無罪的事實是，我們的主從未像祭司那樣為自己的潔淨獻祭。在一年一度的贖罪日，大祭司必須先為自己獻祭，然後才能為百姓獻祭（利未記16章）。作為聖殿儀禮的一部分，每天都會獻祭，如果祭司犯了罪，他必須為自己的潔淨獻祭（出埃及記 29:38-46；利未記 4:3 比照研讀）。但耶穌基督只為我們的罪獻上一次祭，就永遠解決了這事（見 希伯來書 9：23-28）。
This is the kind of High Priest we need! We are prone to sin daily,
even hourly, and we need to be able to turn to Him for spiritual help. As our
High Priest, Jesus Christ gives us the grace and mercy that we need not to sin.
But if we do sin, He is our Advocate at God’s throne (1 John 2:1–2). If we
confess our sins to Him, He forgives us and restores us (1 John 1:9).
耶穌基督是我們需要的那種大祭司！我們每天，甚至每小時都會犯罪，需要能夠向祂尋求屬靈的幫助。作為我們的大祭司，耶穌基督賜給我們恩典和憐憫，使我們不要犯罪。但如果我們還是犯罪，祂就會在上帝的寶座上為我們辯護（約翰一書 2：1-2）。如果我們向祂認罪，就會得到祂赦免，並重建我們（約翰一書 1：9）。
The application is obvious: why turn away from such an adequate High
Priest? What more can you find in any other person? The men who served under
the law of Moses had human infirmities and weaknesses, and they often failed.
Our heavenly High Priest has been “consecrated [perfected] forevermore” (Heb.
7:28) and there is no spot or blemish in Him. Such a High Priest “suits us
perfectly”!
應用很明顯：為什麼我們要遠離這樣適當的大祭司？ 你還能在其他人身上找到什麼比祂更美的嗎？ 在摩西律法之下服事的人都有人性的優柔寡斷和軟弱，他們常常失敗。我們的天上大祭司已經“永遠成聖 ‘完全’ ”（希伯來書 7:28），祂身上沒有任何污點或瑕疵。這樣的大祭司“完美的適合我們”！
Are you availing yourself of His gracious ministry?
感謝上帝的憐憫.
/
No comments:
Post a Comment