Kapitel-Kommentar
Hebrews Kapitel 2
1
Heb 2:1-18.
繁體中文
Englisches Original
Heb 2:1-18.
DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION.
1. Therefore--Because Christ the Mediator of the new covenant is so far
(Heb 1:5-14)
above all angels, the mediators of the old covenant.
the more earnest--Greek, "the more abundantly."
heard--spoken by God
(Heb 1:1);
and by the Lord
(Heb 2:3).
let them slip--literally "flow past them"
(Heb 4:1).
2
Ohne Titel
繁體中文
2. （參 Heb 2:3。）更何況的論證。
藉天使所傳——即藉天使的事奉所傳的摩西律法（De 33:2; Ps 68:17; Ac 7:53; Ga 3:19）。當 Ex 20:1 說「神吩咐」，意即他藉天使作為出口而說話，或至少天使與他的聲音同聲重複十誡的話；而福音則首先是由主獨自講說的。
確定——希臘文為「被確定」或「堅固」：以刑罰強制違犯者。
干犯——即行惡；直譯越過其界限：對律法的積極違犯。
悖逆——即疏於行善：對律法的消極違犯。
報應——（De 32:35）。
Englisches Original
2. (Compare
Heb 2:3.)
Argument a fortiori.
spoken by angels--the Mosaic law spoken by the ministration of angels
(De 33:2; Ps 68:17; Ac 7:53; Ga 3:19).
When it is said,
Ex 20:1,
"God spake," it is meant He spake by angels as His mouthpiece, or at least angels repeating in unison with His voice the words of the Decalogue; whereas the Gospel was first spoken by the Lord alone.
was steadfast--Greek, "was made steadfast," or "confirmed": was enforced by penalties on those violating it.
transgression--by doing evil; literally, overstepping its bounds: a positive violation of it.
disobedience--by neglecting to do good: a negative violation of it.
recompense--
(De 32:35).
3
Ohne Titel
繁體中文
3. we——我們這些已經領受瞭如此清楚地傳給我們的救恩信息的人（參見
來 12:25）。
so great salvation——具體彰顯於耶穌身上，祂的名字本身就意為「拯救」，不僅包括從仇敵和死亡中得拯救，以及賜下今生的福氣（這是律法對順從者的應許），更包括聖靈的恩賜、罪的赦免，以及天堂、榮耀和永生的應許
(來 2:10)。
which——「既然這是 一個救恩，是 起初……」等等。
spoken by the Lord——指祂作為宣揚這信息的器皿。不像律法是藉天使為器皿而傳的
(來 2:2)。
律法與福音同出於神；此處所指的分別，在於各自頒布時所用的 媒介（參見
來 2:5）。
天使也承認祂為「主」
(太 28:6; 路 2:11)。
confirmed unto us——不是像律法那樣以刑罰來 證實，而是以屬靈的恩賜來證實
(來 2:4)。
by them that heard him——（參見
路 1:2）。
雖然保羅對基督有特別且獨立的啟示
(加 1:16, 17, 19)，
但他仍將自己與他所寫信的那些猶太人同列於「我們」之中；因為像他們一樣，在許多具體的事上（例如客西馬尼園的痛苦，
來 5:7），
他也要依賴十二使徒所作的親眼見證。因此，耶穌的 講論——例如登山寶訓，以及主起初對天國福音的宣揚
(太 4:17)，
——他只能憑十二使徒的轉述而知曉；又如「施比受更為有福」這話
(徒 20:35)。
保羅特意提及他們所 聽見 的，而非所 看見 的，這與他開頭所說的話相符，
來 1:1, 2，
「講……傳」。同樣恰當的是，在他寫給外邦人的書信中，他著重於自己獨立蒙召作外邦人使徒的經歷；而在寫給希伯來人的書信中，他則訴諸於那些長久跟隨主的使徒（參見
徒 1:21; 10:41）：
他在彼西底的安提阿向猶太人講道時也是如此
(徒 13:31)；
「他只是籠統地引用這些使徒的見證，為要把希伯來人單單引到主面前」〔BENGEL〕，而不是要他們作某一個使徒的門徒——如作受割禮之人的使徒彼得，或作耶路撒冷教會的主教雅各。本節暗示，這書信 primarily 所寫的對象，是 巴勒斯坦和敘利亞教會 的希伯來人（或其中散居於小亞細亞的〔BENGEL〕，
彼前 1:1，
或在亞歷山太的）；因為除了他們之外，再沒有人能如此貼切地被形容為：福音是由那些親自聽見主的人向他們證實的；而過去時態「已經證實」，暗示自從目擊者作這見證以來，已經過了一段時間。
Englisches Original
3. we--who have received the message of salvation so clearly delivered to us (compare
Heb 12:25).
so great salvation--embodied in Jesus, whose very name means "salvation," including not only deliverance from foes and from death, and the grant of temporal blessings (which the law promised to the obedient), but also grace of the Spirit, forgiveness of sins, and the promise of heaven, glory, and eternal life
(Heb 2:10).
which--"inasmuch as it is a salvation which began," &c.
spoken by the Lord--as the instrument of proclaiming it. Not as the law, spoken by the instrumentality of angels
(Heb 2:2).
Both law and Gospel came from God; the difference here referred to lay in the instrumentality by which each respectively was promulgated (compare
Heb 2:5).
Angels recognize Him as "the Lord"
(Mt 28:6; Lu 2:11).
confirmed unto us--not by penalties, as the law was confirmed, but by spiritual gifts
(Heb 2:4).
by them that heard him--(Compare
Lu 1:2).
Though Paul had a special and independent revelation of Christ
(Ga 1:16, 17, 19),
yet he classes himself with those Jews whom he addresses, "unto us"; for like them in many particulars (for example, the agony in Gethsemane,
Heb 5:7),
he was dependent for autoptic information on the twelve apostles. So the discourses of Jesus, for example, the Sermon on the Mount, and the first proclamation of the Gospel kingdom by the Lord
(Mt 4:17),
he could only know by the report of the Twelve: so the saying, "It is more blessed to give than to receive"
(Ac 20:35).
Paul mentions what they had heard, rather than what they had seen, conformably with what he began with,
Heb 1:1, 2,
"spake . . . spoken." Appropriately also in his Epistles to Gentiles, he dwells on his independent call to the apostleship of the Gentiles; in his Epistle to the Hebrews, he appeals to the apostles who had been long with the Lord (compare
Ac 1:21; 10:41):
so in his sermon to the Jews in Antioch of Pisidia
(Ac 13:31);
and "he only appeals to the testimony of these apostles in a general way, in order that he may bring the Hebrews to the Lord alone" [BENGEL], not to become partisans of particular apostles, as Peter, the apostle of the circumcision, and James, the bishop of Jerusalem. This verse implies that the Hebrews of the churches of Palestine and Syria (or those of them dispersed in Asia Minor [BENGEL],
1Pe 1:1,
or in Alexandria) were primarily addressed in this Epistle; for of none so well could it be said, the Gospel was confirmed to them by the immediate hearers of the Lord: the past tense, "was confirmed," implies some little time had elapsed since this testification by eye-witnesses.
4
Ohne Titel
繁體中文
4. them——更當作「神也〔和基督一樣，
來 2:3〕
為它作見證」等等，加入對 這救恩 的印證。
signs and wonders——由基督和祂的使徒所行的。「神蹟」指各樣的奇事，或被視為神聖使命 憑據 的事實；「奇事」指從引起 驚奇 的角度來看的神蹟
(徒 2:22, 33)；
「異能」則指從超然 能力 的證據的角度來看的神蹟。
divers miracles——希臘文，「多種（奇妙的）異能」
(林後 12:12)，
是在升天之後賜給使徒們的。
gifts, &c.——希臘文，「分賜」。聖靈的恩賜賜給基督是沒有限量的
(約 3:34)，
但賜給我們卻是按各樣的量和功用分賜
(羅 12:3, 6
等等；林前 12:4-11)。
according to his own will——按神自由而主權的旨意，將聖靈的一種恩賜分給這人，另一種分給那人
(徒 5:32; 弗 1:5)。
Englisches Original
4. them--rather, "God also [as well as Christ,
Heb 2:3]
bearing witness to it," &c., joining in attestation of it."
signs and wonders--performed by Christ and His apostles. "Signs" and miracles, or other facts regarded as proofs of a divine mission; "wonders" are miracles viewed as prodigies, causing astonishment
(Ac 2:22, 33);
"powers" are miracles viewed as evidences of superhuman power.
divers miracles--Greek, "varied (miraculous) powers"
(2Co 12:12)
granted to the apostles after the ascension.
gifts, &c.--Greek, "distributions." The gift of the Holy Spirit was given to Christ without measure
(Joh 3:34),
but to us it is distributed in various measures and operations
(Ro 12:3, 6, &c.; 1Co 12:4-11).
according to his own will--God's free and sovereign will, assigning one gift of the Spirit to one, another to another
(Ac 5:32; Eph 1:5).
5
Ohne Titel
繁體中文
5. For——印證
來 2:2, 3
所說的——新約是由一位高於舊約中保（即天使）者所傳的。當按 希臘文 的語序譯出，以呈現正確的強調：「祂並沒有交給天使」等等。
the world to come——暗示祂 已經 將 現存的世界——即舊約時代（當時其外在框架仍部分存留，
來 2:2）、
地上的政治國度
(但 4:13; 10:13, 20, 21; 12:1)、
自然界元素
(啟 9:11; 16:4)，
甚至個别的人
(太 18:10)——
交給天使管轄。「來世」就是由基督所帶進的新时代，如今在恩典中開始，日後在榮耀中完成。它被稱為「將來」或「將要有的」，是因為當神以命定將它服於基督之時，它仍是將來的事；並且就其完全的實現而言，對我們仍是如此。至於萬有都要服於基督以應驗
詩 8:1-9，
其實現仍是「將來」。從舊約的角度來看——舊約是預言性地前瞻新約（而且保羅寫信時，猶太祭司制度和舊約禮儀仍在生效，直到耶路撒冷被毀才被強行廢除）——這是「來世」；保羅既是寫給猶太人，就按他們慣用的說法恰當地稱之為「來世」。我們與他們一樣，仍然禱告「願你的國降臨」；因為其榮耀的 彰顯 仍在將來。「這 世界」則用以對照，表達世界現今墮落的光景
(弗 2:2)。
信徒不屬於現今這世代的潮流，卻憑信心在靈裏升到「來世」，使之成為現在的、雖是內在的實際。然而在現今這屬自然、屬社會的世界裏，天使仍舊在某種意義下在神之下作中保的治理者：在將來的世界卻不是這樣：在其中，人和人類的元首人子，將要居於至高的地位。因此舊約時代的人對天使比新約時代所許可的更為敬重。因為人的本性如今已在基督裏被高舉，使天使成為我們「同作僕人的」
(啟 22:9)。
在他們的事奉上，他們與我們的關係已不同於舊約時代的地位。我們是基督的「弟兄」，這親近程度連天使也未能享受
(來 2:10-12, 16)。
Englisches Original
5. For--confirming the assertion,
Heb 2:2, 3,
that the new covenant was spoken by One higher than the mediators of the old covenant, namely, angels. Translate in the Greek order, to bring out the proper emphasis, "Not the angels hath He," &c.
the world to come--implying, He has subjected to angels the existing world, the Old Testament dispensation (then still partly existing as to its framework),
Heb 2:2,
the political kingdom of the earth
(Da 4:13; 10:13, 20, 21; 12:1),
and the natural elements
(Re 9:11; 16:4).
and even individuals
(Mt 18:10).
"The world to come" is the new dispensation brought in by Christ, beginning in grace here, to be completed in glory hereafter. It is called "to come," or "about to be," as at the time of its being subjected to Christ by the divine decree, it was as yet a thing of the future, and is still so to us, in respect to its full consummation. In respect to the subjecting of all things to Christ in fulfilment of
Ps 8:1-9,
the realization is still "to come." Regarded from the Old Testament standpoint, which looks prophetically forward to the New Testament (and the Jewish priesthood and Old Testament ritual were in force then when Paul wrote, and continued till their forcible abrogation by the destruction of Jerusalem), it is "the world to come"; Paul, as addressing Jews, appropriately calls it so, according to their conventional way of viewing it. We, like them, still pray, "Thy kingdom come"; for its manifestation in glory is yet future. "This world" is used in contrast to express the present fallen condition of the world
(Eph 2:2).
Believers belong not to this present world course, but by faith rise in spirit to "the world to come," making it a present, though internal. reality. Still, in the present world, natural and social, angels are mediately rulers under God in some sense: not so in the coming world: man in it, and the Son of man, man's Head, are to be supreme. Hence greater reverence was paid to angels by men in the Old Testament than is permitted in the New Testament. For man's nature is exalted in Christ now, so that angels are our "fellow servants"
(Re 22:9).
In their ministrations they stand on a different footing from that on which they stood towards us in the Old Testament. We are "brethren" of Christ in a nearness not enjoyed even by angels
(Heb 2:10-12, 16).
6
Ohne Titel
繁體中文
6. But——福音的國度不是服於天使，乃是……
one . . . testified——這是向熟悉聖經的讀者引用經文的常用方式。
詩 8:5-7
因神高抬 人，使地上神一切的作為都服在他腳下而讚美耶和華：這尊嚴因著首先的亞當而失喪，惟有在人子基督——我們蒙贖之人的代表與元首——裏才得以實現。如此保羅證明，神是將「來世」服於 人，不是服於 天使。在
來 2:6-8
泛泛地 論到人（「他……他……他」）；然後在
來 2:9，
首先引入 耶穌，作為人應驗了預言的一切條件，並親自經過了死；於是也相應地將我們這些作祂「弟兄」的人帶入「榮耀尊貴」。
What, &c.*——他在自己何等微小，卻因神的恩典被高舉！（比較
詩 144:3）。
希伯來文「Enosh」和「Ben-Adam」表達「人」和「人子」在軟弱中的稱呼：「人子」此處用於 任何 和 每一個 人的兒子：與受造之主的原初形像
(創 1:1-2:25)、
以及神所定意的樣式
(詩 8:1-9)、
並他憑名分所實際擁有的、且日後要在耶穌——獨特的人子
(來 2:9)——
的位格中並與祂聯合更完全得著的樣式，看來截然不同。
art mindful——如對待一個不在眼前的人。
visitest——眷顧 他，如對待一個在眼前的人。
Englisches Original
6. But--It is not to angels the Gospel kingdom is subject, BUT . . .
one . . . testified--the usual way of quoting Scripture to readers familiar with it.
Ps 8:5-7
praises Jehovah for exalting MAN, so as to subject all the works of God on earth to him: this dignity having been lost by the first Adam, is realized only in Christ the Son of man, the Representative Man and Head of our redeemed race. Thus Paul proves that it is to MAN, not to angels, that God has subjected the "world to come." In
Heb 2:6-8,
MAN is spoken of in general ("him . . . him . . . his); then at
Heb 2:9,
first JESUS is introduced as fulfilling, as man, all the conditions of the prophecy, and passing through death Himself; and so consequently bringing us men, His "brethren," to "glory and honor."
What, &c.--How insignificant in himself, yet how exalted by God's grace! (Compare
Ps 144:3).
The Hebrew, "Enosh" and "Ben-Adam," express "man" and "Son of man" in his weakness: "Son of man" is here used of any and every child of man: unlike, seemingly, the lord of creation, such as he was originally
(Ge 1:1-2:25),
and such as he is designed to be
(Ps 8:1-9),
and such as he actually is by title and shall hereafter more fully be in the person of, and in union with, Jesus, pre-eminently the Son of man
(Heb 2:9).
art mindful--as of one absent.
visitest--lookest after him, as one present.
7
Ohne Titel
繁體中文
7. a little——不是如 BENGEL 所說的「一 時片刻」。
than the angels——希伯來文，「比神」——「Elohim」，即神之抽象屬性，而 天使 是以較次的形式擁有這些屬性的——即屬天的、屬靈的、非物質的本性。人在其原初受造時，被安置在僅次於天使的地位。所以那人耶穌，雖然是天使的主，當祂倒空自己神性的外在表現（參見
腓 2:6, 7
的註解）時，祂的人性「比天使微小一點」；雖然這並非此處首要的所指，此處首要指一般的 人。
crownedst him with glory and honour——作為神所任命治理這地的君王代理人
(創 1:1-2:25)。
and didst set him over the works of thy hands——部分最古老抄本中沒有此句；但其他最古老抄本及最古老的譯本都有此讀：如
詩 8:6，
「你派他管理你手所造的」。
Englisches Original
7. a little--not as BENGEL, "a little time."
than the angels--Hebrew, "than God," "Elohim," that is, the abstract qualities of God, such as angels possess in an inferior form; namely, heavenly, spiritual, incorporeal natures. Man, in his original creation, was set next beneath them. So the man Jesus, though Lord of angels, when He emptied Himself of the externals of His Divinity (see on
Php 2:6, 7),
was in His human nature "a little lower than the angels"; though this is not the primary reference here, but man in general.
crownedst him with glory and honour--as the appointed kingly vicegerent of God over this earth
(Ge 1:1-2:25).
and didst set him over the works of thy hands--omitted in some of the oldest manuscripts; but read by others and by oldest versions: so
Ps 8:6,
"Thou madest him to have dominion over the works of thy hands."
8
Ohne Titel
繁體中文
8.
(林前 15:27)。
For in that——即「因為」神在第八篇詩篇中 說：「祂將萬有（希臘文 如此，指剛才所提的 那 萬有）都服在他的（人）腳下，就沒有留下一樣……」。聖經既沒有任何限制，「萬有」就必包括屬天和屬地的事物（比較
林前 3:21, 22）。
But now——如今事物的光景是：我們還不見 那 萬有都服在人之下。
Englisches Original
8.
(1Co 15:27.)
For in that--that is, "For in that" God saith in the eighth Psalm, "He put the all things (so the Greek, the all things just mentioned) in subjection under him (man), He left nothing . . . As no limitation occurs in the sacred writing, the "all things" must include heavenly, as well as earthly things (compare
1Co 3:21, 22).
But now--As things now are, we see not yet the all things put under man.
9
Ohne Titel
繁體中文
9. But——我們還未見 人 治理萬有，「反倒 看見那位暫時比天使微小的（比較
路 22:43），
我們 看見（憑信心：與
來 2:8
的『我們 看見』是不同的 希臘文 動詞——那詞表達我們的眼睛從周圍事物 被動地 接受的印象；而此處『我們觀看』或『注視』暗示一個人 刻意 觀看他所要見之物的 方向 與 心意：如
來 3:19; 10:25，
希臘文），就是耶穌，因為祂受了死的苦，就得了尊貴榮耀為冠冕」等等。祂已經得了冠冕，雖然除了憑信心之外我們還未看見；日後萬有都要明明地、完全地服在祂腳下。祂被高舉的根據是「因為祂受了死的苦」
(來 2:10; 腓 2:8, 9)。
that he by the grace of God——
(多 2:11; 3:4)。
ORIGEN 的讀法「祂 離了神」（放下祂的神性；或為著除神以外的一切活物；或暗指祂作為擔罪者，在十字架上被父 暫時離棄），沒有抄本支持。「that」等等與「得了尊貴榮耀為冠冕」等等相連，如此：祂受苦後被高舉，是祂為我們之工的 成全 或完成
(來 2:10)；
沒有它，祂的死就毫無功效；有了它，並從它而出，就結出這果子——祂的嘗死味是 為每一個人 有效 的（為每一個人的益處）。祂作為我們共同人性的元首在天上得了冠冕，呈獻祂的血作為為我們代求的全能憑據。這在高處的加冕，使祂的死適用於 每一個 個別的 人（注意是單數；不只是「為所有人」），
來 4:14; 9:24; 約壹 2:2。
「嘗死味」暗示祂親身經歷地受死：身體的死，以及（屬靈上）靈魂的死——祂被父離棄。「正如醫生先親自嘗過藥，好鼓勵病中的病人服用；照樣基督，當所有人都怕死之時，為了勸他們勇敢面對死亡，親自嘗了死味——雖然祂本不需要」〔CHRYSOSTOM〕。
(來 2:14, 15)。
Englisches Original
9. But--We see not man as yet exercising lordship over all things, "but rather, Him who was made a little lower than the angels (compare
Lu 22:43),
we behold (by faith: a different Greek verb from that for 'we see,'
Heb 2:8,
which expresses the impression which our eyes passively receive from objects around us; whereas, 'we behold,' or 'look at,' implies the direction and intention of one deliberately regarding something which he tries to see: so
Heb 3:19; 10:25,
Greek), namely, Jesus, on account of His suffering of death, crowned," &c. He is already crowned, though unseen by us, save by faith; hereafter all things shall be subjected to Him visibly and fully. The ground of His exaltation is "on accoumt of His having suffered death"
(Heb 2:10; Php 2:8, 9).
that he by the grace of God--
(Tit 2:11; 3:4).
The reading of ORIGEN, "That He without God" (laying aside His Divinity; or, for every being save God: or perhaps alluding to His having been temporarily "forsaken," as the Sin-bearer, by the Father on the cross), is not supported by the manuscripts. The "that," &c., is connected with "crowned with glory," &c., thus: His exaltation after sufferings is the perfecting or consummation of His work
(Heb 2:10)
for us: without it His death would have been ineffectual; with it, and from it, flows the result that His tasting of death is available for (in behalf of, for the good of) every man. He is crowned as the Head in heaven of our common humanity, presenting His blood as the all-prevailing plea for us. This coronation above makes His death applicable for every individual man (observe the singular; not merely "for all men"),
Heb 4:14; 9:24; 1Jo 2:2.
"Taste death" implies His personal experimental undergoing of death: death of the body, and death (spiritually) of the soul, in His being forsaken of the Father. "As a physician first tastes his medicines to encourage his sick patient to take them, so Christ, when all men feared death, in order to persuade them to be bold in meeting it, tasted it Himself, though He had no need" [CHRYSOSTOM].
(Heb 2:14, 15).
10
Ohne Titel
繁體中文
10. For——說明為何「神的恩典」要求耶穌「嘗死味」。
it became him——整個計劃（不僅不貶損神，反而）極其 合宜 於神，雖然不信視之為 羞辱〔BENGEL〕。這是對猶太人，以及任何因基督榮耀之應許降臨遲遲未現而感到不耐、在 釘十字架的基督 上跌倒、瀕臨背道之危險的希伯來基督徒的回應。耶路撒冷的基督徒尤其容易陷入這個危險。這救贖的方案，完全與神的愛、公義和智慧相和諧。
for whom——指父神
(羅 11:36; 林前 8:6; 啟 4:11)。
在
西 1:16
同樣的話也論到基督。
all things——希臘文，「那 萬有」，「這 一切」。他用迂迴的說法「那為萬有……而藉著萬有的」來代替「神」，為要標明基督受苦作為祂被「成全」為「救恩的元帥」之路的合宜性——因為祂所走的是那蒙祂喜悅之路，祂的旨意和祂的榮耀是萬有的 目標，萬有也藉著祂的 作為 而存在。
in bringing——希臘文 是過去式，「既如祂所行的那樣帶領了」，即 在祂揀選的旨意中（比較「你們 是 兒子」，即在祂的旨意中，
加 4:6; 弗 1:4），
這旨意要在耶穌「因受苦難得以完全」中成就。
many——
(太 20:28)。
「教會」
(來 2:12)，
「諸長子之會」
(來 12:23)。
sons——不再是舊約律法下的 孩子，而是因收納為 兒子。
unto glory——有分於基督的「榮耀」
(來 2:9；
比較
來 2:7; 約 17:10, 22, 24; 羅 8:21)。
兒子身分、聖潔
(來 2:11)
和榮耀，是密不可分的。「受苦」、「救恩」和「榮耀」，在保羅的著作中常常相連
(提後 2:10)。
救恩 預設了 毀滅——要從其中救拔我們，就需要基督的「受苦」。
to make . . . perfect——「成全」；藉著受苦——這是通往榮耀的指定途徑——帶到完全的榮耀。「為別人受苦的人，不僅使他受益，自己也變得更光明、更完全」〔CHRYSOSTOM〕。帶到患難的終結，並帶到滿溢榮耀的 目標：這是取自公開競技會比賽的比喻。比較「成了」，
路 24:26; 約 19:30。
我贊同 CALVIN 的見解，理解為「使之成為完全的 祭物 而得以完全」：所指的乃是 律法的、職任上的 完全，不是道德的完全：「獻上（成聖）」（同一 希臘文 在
來 7:28
如此譯；比較《旁註》）——藉著祂的死所完成贖罪之工，作我們完全的大祭司，因而作我們「救恩的元帥」
(路 13:32)。
這與
來 2:11
「那使人成聖的」相符——即祂親自作為獻上的聖物而使他們成聖。如
來 10:14, 29; 約 17:19：
藉著祂為他們的成聖之工在死中得以完全，祂也使他們的成聖得以完全，從而開啟了通往榮耀的路
(來 10:19-21; 來 5:9; 9:9
與此意相符)。
captain of, &c.*——字面作，元首引領者：正如領百姓進入聖地的是約書亞，不是摩西；照樣我們的約書亞——耶穌——也要領我們進入天上的產業
(徒 13:39)。
同一 希臘文 見於
來 12:2，
我們信心的「創始者」。
徒 3:15，
「（生命的）主」
(徒 5:31)。
祂以自己的榜樣在別人之先，也是我們救恩的創始者。
Englisches Original
10. For--giving a reason why "the grace of God" required that Jesus "should taste death."
it became him--The whole plan was (not only not derogatory to, but) highly becoming God, though unbelief considers it a disgrace [BENGEL]. An answer to the Jews, and Hebrew Christians, whosoever, through impatience at the delay in the promised advent of Christ's glory, were in danger of apostasy, stumbling at Christ crucified. The Jerusalem Christians especially were liable to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, justice, and wisdom of God.
for whom--God the Father
(Ro 11:36; 1Co 8:6; Re 4:11).
In
Col 1:16
the same is said of Christ.
all things--Greek, "the universe of things," "the all things." He uses for "God," the periphrasis, "Him for whom . . . by whom are all things," to mark the becomingness of Christ's suffering as the way to His being "perfected" as "Captain of our salvation," seeing that His is the way that pleased Him whose will and whose glory are the end of all things, and by whose operation all things exist.
in bringing--The Greek is past, "having brought as He did," namely, in His electing purpose (compare "ye are sons," namely, in His purpose,
Ga 4:6; Eph 1:4),
a purpose which is accomplished in Jesus being "perfected through sufferings."
many--
(Mt 20:28).
"The Church"
(Heb 2:12),
"the general assembly"
(Heb 12:23).
sons--no longer children as under the Old Testament law, but sons by adoption.
unto glory--to share Christ's "glory"
(Heb 2:9;
compare
Heb 2:7; Joh 17:10, 22, 24; Ro 8:21).
Sonship, holiness
(Heb 2:11),
and glory, are inseparably joined. "Suffering," "salvation," and "glory," in Paul's writings, often go together
(2Ti 2:10).
Salvation presupposes destruction, deliverance from which for us required Christ's "sufferings."
to make . . . perfect--"to consummate"; to bring to consummated glory through sufferings, as the appointed avenue to it. "He who suffers for another, not only benefits him, but becomes himself the brighter and more perfect" [CHRYSOSTOM]. Bringing to the end of troubles, and to the goal full of glory: a metaphor from the contests in the public games. Compare "It is finished,"
Lu 24:26; Joh 19:30.
I prefer, with CALVIN, understanding, "to make perfect as a completed sacrifice": legal and official, not moral, perfection is meant: "to consecrate" (so the same Greek is translated
Heb 7:28;
compare Margin) by the finished expiation of His death, as our perfect High Priest, and so our "Captain of salvation"
(Lu 13:32).
This agrees with
Heb 2:11,
"He that sanctifieth," that is, consecrates them by Himself being made a consecrated offering for them. So
Heb 10:14, 29; Joh 17:19:
by the perfecting of His consecration for them in His death, He perfects their consecration, and so throws open access to glory
(Heb 10:19-21; Heb 5:9; 9:9
accord with this sense).
captain of, &c.--literally, Prince-leader: as Joshua, not Moses, led the people into the Holy Land, so will our Joshua, or Jesus, lead us into the heavenly inheritance
(Ac 13:39).
The same Greek is in
Heb 12:2,
"Author of our faith."
Ac 3:15,
"Prince of life"
(Ac 5:31).
Preceding others by His example, as well as the originator of our salvation.
11
Ohne Titel
繁體中文
11. he that sanctifieth——基督一次永遠地將祂的百姓分別為聖歸於神
(猶 1，
將他們帶到祂面前為結果)，
並歸於永遠的榮耀——藉著祂在自己為他們被「（作為他們贖罪的祭物） 成全」
(來 2:10;
來 10:10, 14, 29; 約 17:17, 19)。
神在祂揀選的愛中，藉著基督已成之工，完全地 將他們一次永遠地分別為聖歸於神的服事和天堂；然後他們才被改變人的靈 逐漸地 成聖。「成聖是正在胚胎中發動的榮耀；榮耀是到了生產之時並顯明出來的成聖」〔ALFORD〕。
they who are sanctified——希臘文，「那些正在成聖的人」（比較「成聖」的用法，
林前 7:14）。
of one——父神：不是在祂作 一切 受造之物（如天使）之父的意義上，因為天使已被論證排除
(來 2:16)；
而是在祂作 屬靈的人 之子——基督為元首和長兄，以及祂信靠的百姓為身體和家中肢體——的父的意義上。因此本節及以下的話，是為他先前所說「許多 兒子」
(來 2:10)
作辯護。「本於一」不是「本於一位父親 亞當」，也不是「亞伯拉罕」，如 BENGEL 等人所推測的。因為救主有分於我們人性的 卑微，要到
來 2:14
才提到，而且是作為前文的結果。再者，在聖經的用法中，「神的 兒子」是我們因與基督聯合而得著的尊嚴；我們與祂的 弟兄關係，是源於 神 是 祂的 也是 我們的 父。基督之為兒子（因被生）與神的關係，反映在祂弟兄之為兒子（因被收納）上。
he is not ashamed——祂雖是 神的 兒子，卻不以此為恥，因他們如今因被收納也得了同樣的尊嚴，所以祂的威嚴並不因與他們為弟兄而受損（比較
來 11:16）。
基督教的一個顯著特點，就是它聯合了如此驚人的對比——「我們的弟兄，又是我們的神」〔THOLUCK〕。「神使人的兒子成為神的兒子，因為神已經使神的兒子成為人的兒子」〔ST. AUGUSTINE 論詩篇第二篇〕。
Englisches Original
11. he that sanctifieth--Christ who once for all consecrates His people to God
(Jude 1,
bringing them nigh to Him as the consequence) and everlasting glory, by having consecrated Himself for them in His being made "perfect (as their expiatory sacrifice) through sufferings"
(Heb 2:10; Heb 10:10, 14, 29; Joh 17:17, 19).
God in His electing love, by Christ's finished work, perfectly sanctifies them to God's service and to heaven once for all: then they are progressively sanctified by the transforming Spirit "Sanctification is glory working in embryo; glory is sanctification come to the birth, and manifested" [ALFORD].
they who are sanctified--Greek, "they that are being sanctified" (compare the use of "sanctified,"
1Co 7:14).
of one--Father, God: not in the sense wherein He is Father of all beings, as angels; for these are excluded by the argument
(Heb 2:16);
but as He is Father of His spiritual human sons, Christ the Head and elder Brother, and His believing people, the members of the body and family. Thus, this and the following verses are meant to justify his having said, "many sons"
(Heb 2:10).
"Of one" is not "of one father Adam," or "Abraham," as BENGEL and others suppose. For the Saviour's participation in the lowness of our humanity is not mentioned till
Heb 2:14,
and then as a consequence of what precedes. Moreover, "Sons of God" is, in Scripture usage, the dignity obtained by our union with Christ; and our brotherhood with Him flows from God being His and our Father. Christ's Sonship (by generation) in relation to God is reflected in the sonship (by adoption) of His brethren.
he is not ashamed--though being the Son of God, since they have now by adoption obtained a like dignity, so that His majesty is not compromised by brotherhood with them (compare
Heb 11:16).
It is a striking feature in Christianity that it unites such amazing contrasts as "our brother and our God" [THOLUCK]. "God makes of sons of men sons of God, because God hath made of the Son of God the Son of man" [ST. AUGUSTINE on Psalm 2].
12
Ohne Titel
繁體中文
12.
（詩二十二22）
彌賽亞宣告父的名——這名直到祂釘十字架之後才被完全認識為基督的父，因此也是他們的父
（約二十17）
——在祂的弟兄（「教會」，即會眾）中間宣告，好使他們反過來讚美祂
（詩二十二23）。
詩二十二22
以基督的呼喊「我的神，我的神，為甚麼離棄我？」開始，詳盡記述祂的苦難，並從基督的受苦轉到祂的得勝——這在同一位大衛的經歷中已有所預表。
我要頌揚——作為詩班的領唱
（詩八2）。
Englisches Original
12.
(Ps 22:22.)
Messiah declares the name of the Father, not known fully as Christ's Father, and therefore their Father, till after His crucifixion
(Joh 20:17),
among His brethren ("the Church," that is, the congregation), that they in turn may praise Him
(Ps 22:23).
At
Ps 22:22,
which begins with Christ's cry, "My God, my God, why hast thou forsaken me?" and details minutely His sorrows, passes from Christ's sufferings to His triumph, prefigured by the same in the experience of David.
will I sing--as leader of the choir
(Ps 8:2).
13
Ohne Titel
繁體中文
13. 我要倚賴祂——引自七十士譯本
賽八17，
這節緊接著下一段引文「看哪，我與耶和華所賜給我的兒女」等等之前。唯一的異議是接下來的「又」字通常引出一個新的引文，而這兩段卻是同一段經文的一部分。然而這異議並不成立，因這兩子句表達了不同的觀念：「我要倚賴祂」表達祂對神作為其父的兒子式信靠——祂在受苦中投靠父，並不失望；祂信實的弟兄也效法祂，單單藉著基督信靠父，而不倚靠自己的功勞。「基督彰顯這『倚賴』，不是為祂自己——因為祂與父原為一——而是為祂自己的百姓」
（來二16）。
每一次所得的新幫助，都使祂（也使他們）確信將來必有幫助，直到完全勝過死亡與陰府
腓一16
[BENGEL]。
看哪，我與耶和華所賜給我的兒女等等——
（賽八18）。
「兒子」
（來二10）、
「弟兄」
（來二12）
與「兒女」，表明祂從永遠就擁有對他們的權利與產業。祂稱他們為神的「兒女」——雖然他們尚未存在，卻在祂的旨意中被看為如此——並將他們獻在賜他們給祂的父神面前，使他們與祂自己同得榮耀。以賽亞（意為「耶和華的拯救」）在預表上代表了彌賽亞——祂同時是父也是子，是以賽亞，也是以馬內利
（賽九6）。
他表達了他與他的兒女要倚靠的決心——不像亞哈斯與猶太人那樣倚靠亞述王來對抗以色列比加與敘利亞利汛的聯盟，而是倚靠耶和華；然後預言神將拯救猶大——其語言只有在彌賽亞所成就那遠為偉大的拯救中，才得到其真體上的完全應驗。基督——那真體的先知——也同樣不以當代人對人的倚靠為靠山，而是親自帶領著神的兒女（所以他們也是祂的兒女，因而預表上對應以賽亞的兒女，雖然此處被視為祂的「弟兄」，比較
賽九6；
「父」與祂的「後裔」， 賽五十三10）
——單單倚靠神以得拯救。眾先知職分性的言語與作為，其真體皆應驗於那位大先知身上
（啟十九10），
正如祂君王的職分對應神治列王的職分；祂祭司的職分對應亞倫祭司職分的一切預表與禮儀。
Englisches Original
13. I will put my trust in him--from the Septuagint,
Isa 8:17,
which immediately precedes the next quotation, "Behold, I and the children," &c. The only objection is the following words, "and again," usually introduce a new quotation, whereas these two are parts of one and the same passage. However, this objection is not valid, as the two clauses express distinct ideas; "I will put my trust in Him" expresses His filial confidence in God as His Father, to whom He flees from His sufferings, and is not disappointed; which His believing brethren imitate, trusting solely in the Father through Christ, and not in their own merits. "Christ exhibited this "trust," not for Himself, for He and the Father are one, but for His own people"
(Heb 2:16).
Each fresh aid given Him assured Him, as it does them, of aid for the future, until the complete victory was obtained over death and hell
Php 1:16
[BENGEL].
Behold I and the children, &c.--
(Isa 8:18).
"Sons"
(Heb 2:10),
"brethren"
(Heb 2:12),
and "children," imply His right and property in them from everlasting. He speaks of them as "children" of God, though not yet in being, yet considered as such in His purpose, and presents them before God the Father, who has given Him them, to be glorified with Himself. Isaiah (meaning "salvation of Jehovah") typically represented Messiah, who is at once Father and Son, Isaiah and Immanuel
(Isa 9:6).
He expresses his resolve to rely, he and his children, not like Ahaz and the Jews on the Assyrian king, against the confederacy of Pekah of Israel, and Rezin of Syria, but on Jehovah; and then foretells the deliverance of Judah by God, in language which finds its antitypical full realization only in the far greater deliverance wrought by Messiah. Christ, the antitypical Prophet, similarly, instead of the human confidences of His age, Himself, and with Him GOD THE FATHER'S children (who are therefore His children, and so antitypical to Isaiah's children, though here regarded as His "brethren," compare
Isa 9:6;
"Father" and "His seed,"
Isa 53:10)
led by Him, trust wholly in God for salvation. The official words and acts of all the prophets find their antitype in the Great Prophet
(Re 19:10),
just as His kingly office is antitypical to that of the theocratic kings; and His priestly office to the types and rites of the Aaronic priesthood.
14
Ohne Titel
繁體中文
14. 那位如此被顯明為「許多兒子」之「救恩的元帥（希臘文『引導者』）」——藉著像他們一樣信靠並受苦——因此必須成為與他們一樣的人，好使祂的死能對他們發生功效[ALFORD]。
兒女——前文已提及
（來二13）；
即那些在祂永恆旨意中存在、卻尚未實際存在的人。
同有——字義為「（在祂旨意中）都已同有」，全部共同有分。
血肉之體——希臘文最古老的抄本作「血與肉」。內在而更重要的元素——血，作為魂更直接載體，置於更可觸摸的元素——肉——之前；並且是因著基督之流血——祂正是為此而進入與我們肉身生命的聯合。「肉體的生命是在血中；因為血是為魂贖罪的」
（利十七11、14）。
也——希臘文作「以相似的方式」；並非完全同樣的方式。因祂與他們不同，祂的受孕與出生並非在罪中
（來四15）。
但主要是「照樣」；不是僅有身體的外貌，如幻影派異端所教導的。
照樣——有分於。按猶太律法，失去的產業由最近的親屬贖回；照樣耶穌藉著所取的人性，成為我們至近的親屬，好作我們的救贖主。
要藉著死——這是祂作為神所不能受的，唯有成為人才能受。不是以全能的大能，而是藉著祂的死（希臘文如此），祂勝過了死亡。「耶穌受死而得勝；撒但操死權卻失敗」[BENGEL]。正如大衛用歌利亞自己素常得勝所用的刀，割下這巨人的頭。基督來要救贖人類，便為自己做成某種鉤子以毀滅魔鬼；因在祂裡面有祂的人性以吸引吞噬者前來，有祂的神性以刺穿牠，有明顯的軟弱以激怒，有隱藏的大能以刺透這貪婪的擄掠者。拉丁文警句云：Mors mortis morti mortem nisi morte tu lisset, Æternæ vitæ janua clausa foret. 「若非死亡以死將死之死置於死地，永生之門便仍關閉」。
敗壞——字義為「使之無能」；剝奪其一切傷害祂百姓的權勢。「使仇敵和報仇的閉口無言」
（詩八2）。
同一個希臘文動詞用於
提後一10
「已經把死廢去」。信徒不再有死亡。基督在他們裡面種下不朽的種子——屬天不朽的胚芽，雖然信徒仍要經過自然的死亡。
權——撒但是「壯士」
（太十二29）。
死——暗示死亡本身就是一種權勢，雖然原先並非人性所有，如今卻轄制人
（羅五12，六9）。
死亡所具有的權勢，撒但便運用它。罪的作者也是其後果的作者。比較「仇敵的權勢」
（路十19）。
撒但因人的罪（按照神的律法， 創二17； 羅六23）
取得了對人的死權——死亡既為罪的行刑者，而人又是撒但「合法的俘虜」。耶穌藉著受死，已使將死之人成為屬祂的
（羅十四9），
並從強者手中奪回掠物。死亡的權勢是明顯的；那運用此權勢、潛伏其下的，在此被指出——即撒但。《所羅門智慧書》二24：「由於魔鬼的嫉妒，死亡進入了世界」。
Englisches Original
14. He who has thus been shown to be the "Captain (Greek, 'Leader') of salvation" to the "many sons," by trusting and suffering like them, must therefore become man like them, in order that His death may be efficacious for them [ALFORD].
the children--before mentioned
(Heb 2:13);
those existing in His eternal purpose, though not in actual being.
are partakers of--literally, "have (in His purpose) been partakers" all in common.
flesh and blood--Greek oldest manuscripts have "blood and flesh." The inner and more important element, the blood, as the more immediate vehicle of the soul, stands before the more palpable element, the flesh; also, with reference to Christ's blood-shedding with a view to which He entered into community with our corporeal life. "The life of the flesh is in the blood; it is the blood that maketh an atonement for the soul"
(Le 17:11, 14).
also--Greek, "in a somewhat similar manner"; not altogether in a like manner. For He, unlike them, was conceived and born not in sin
(Heb 4:15).
But mainly "in like manner"; not in mere semblance of a body, as the Docetæ heretics taught.
took part of--participated in. The forfeited inheritance (according to Jewish law) was ransomed by the nearest of kin; so Jesus became our nearest of kin by His assumed humanity, in order to be our Redeemer.
that through death--which He could not have undergone as God but only by becoming man. Not by Almighty power but by His death (so the Greek) He overcame death. "Jesus suffering death overcame; Satan wielding death succumbed" [BENGEL]. As David cut off the head of Goliath with the giant's own sword wherewith the latter was wont to win his victories. Coming to redeem mankind, Christ made Himself a sort of hook to destroy the devil; for in Him there was His humanity to attract the devourer to Him, His divinity to pierce him, apparent weakness to provoke, hidden power to transfix the hungry ravisher. The Latin epigram says, Mors mortis morti mortem nisi morte tu lisset, Æternæ vitæ janua clausa foret. "Had not death by death borne to death the death of Death, the gate of eternal life would have been closed".
destroy--literally, "render powerless"; deprive of all power to hurt His people. "That thou mightest still the enemy and avenger"
(Ps 8:2).
The same Greek verb is used in
2Ti 1:10,
"abolished death." There is no more death for believers. Christ plants in them an undying seed, the germ of heavenly immortality, though believers have to pass through natural death.
power--Satan is "strong"
(Mt 12:29).
of death--implying that death itself is a power which, though originally foreign to human nature, now reigns over it
(Ro 5:12; 6:9).
The power which death has Satan wields. The author of sin is the author of its consequences. Compare "power of the enemy"
(Lu 10:19).
Satan has acquired over man (by God's law,
Ge 2:17; Ro 6:23)
the power of death by man's sin, death being the executioner of sin, and man being Satan's "lawful captive." Jesus, by dying, has made the dying His own
(Ro 14:9),
and has taken the prey from the mighty. Death's power was manifest; he who wielded that power, lurking beneath it, is here expressed, namely, Satan. Wisdom 2:24, "By the envy of the devil, death entered into the world."
15
Ohne Titel
繁體中文
15. 怕死——甚至在他們還未經歷其實際權勢之前。
一生——這樣的一生幾乎不能稱之為生命。
為奴僕——字義為「作奴僕的臣民」；不僅容易受其轄制，更是被捆鎖於其中（比較
羅八15； 加五1）。
試將這奴僕的狀態與「兒子」
（來二10）
的榮耀相對比。亞里士多德為「奴役」所下的定義是：「不能照自己所選擇的去活」；「自由」則是「能照自己所選擇的去活」。基督既救贖我們脫離神對我們罪的咒詛，便從死亡身上奪去了一切使它可怕之處。死亡若從基督的角度之外來看，罪人若敢深思，只能充滿恐懼。
Englisches Original
15. fear of death--even before they had experienced its actual power.
all their lifetime--Such a life can hardly be called life.
subject to bondage--literally, "subjects of bondage"; not merely liable to it, but enthralled in it (compare
Ro 8:15; Ga 5:1).
Contrast with this bondage, the glory of the "sons"
(Heb 2:10).
"Bondage" is defined by Aristotle, "The living not as one chooses"; "liberty," "the living as one chooses." Christ by delivering us from the curse of God against our sin, has taken from death all that made it formidable. Death, viewed apart from Christ, can only fill with horror, if the sinner dares to think.
16
Ohne Titel
繁體中文
16. 因為——希臘文作「因為誠如我們眾人所知」；「因為你們必會承認」。保羅可能暗指
賽四十一8； 耶三十二32
的七十士譯本——所有猶太人從中必熟知此處論到彌賽亞所陳明的事實，正是眾先知引導他們所期望的。
取了等等——更當譯作「祂所幫助的，不是天使（現在式暗示持續）；祂所幫助的，乃是亞伯拉罕的後裔」。這動詞字義為牽著手來幫助，如
來八9
「我攙拉他們的手」等等。如此便對應
來二18
的「搭救」，以及
來二15
的「釋放」。
「不是天使」——天使沒有血肉之體——而是「兒女」——他們有「血肉之體」——祂抓住要幫助的，乃是「親自成了血肉之體」
（來二14）。
基督的工作對天使無論有何影響，祂卻不是藉著在他們的本性中受苦以拯救他們脫離死亡來抓住他們、幫助他們——這與我們的情形不同。
亞伯拉罕的後裔——他看基督的救贖（為遷就他所致信的希伯來人，也因足以應付目前的目的）乃是從亞伯拉罕的後裔——猶太民族——的角度來看；這並非說他排除外邦人
（來二9
「為人人」），他們信主時便在屬靈上是亞伯拉罕的後裔（比較
來二12； 詩二十二22、25、27），
但直接提及他們（如
羅四11、12、16； 加三7、14、28、29
所作）在目前的論證中並不適合。這與馬太為希伯來人寫福音書時所用的論證相同——將耶穌的家譜從亞伯拉罕——猶太人之祖、應許賜給他、猶太人引以為傲的那位——追溯（比較
羅九4、5）。
Englisches Original
16. For verily--Greek, "For as we all know"; "For as you will doubtless grant." Paul probably alludes to
Isa 41:8; Jer 31:32,
Septuagint, from which all Jews would know well that the fact here stated as to Messiah was what the prophets had led them to expect.
took not on him, &c.--rather, "It is not angels that He is helping (the present tense implies duration); but it is the seed of Abraham that He is helping." The verb is literally, to help by taking one by the hand, as in
Heb 8:9,
"When I took them by the hand," &c. Thus it answers to "succor,"
Heb 2:18,
and "deliver,"
Heb 2:15.
"Not angels," who have no flesh and blood, but "the children," who have "flesh and blood," He takes hold of to help by "Himself taking part of the same"
(Heb 2:14).
Whatever effect Christ's work may have on angels, He is not taking hold to help them by suffering in their nature to deliver them from death, as in our case.
the seed of Abraham--He views Christ's redemption (in compliment to the Hebrews whom he is addressing, and as enough for his present purpose) with reference to Abraham's seed, the Jewish nation, primarily; not that he excludes the Gentiles
(Heb 2:9,
"for every man"), who, when believers, are the seed of Abraham spiritually (compare
Heb 2:12; Ps 22:22, 25, 27),
but direct reference to them (such as is in
Ro 4:11, 12, 16; Ga 3:7, 14, 28, 29)
would be out of place in his present argument. It is the same argument for Jesus being the Christ which Matthew, writing his Gospel for the Hebrews, uses, tracing the genealogy of Jesus from Abraham, the father of the Jews, and the one to whom the promises were given, on which the Jews especially prided themselves (compare
Ro 9:4, 5).
17
Ohne Titel
繁體中文
17. 所以——希臘文作「因此」。見於保羅的講辭
徒二十六19。
凡事——即人性所附帶的，如出生、得哺育、成長、受苦。罪在人的原初構造中並非人性所必有，故祂沒有罪。
他理當——按著道德上的必需，考量到神作為中保對祂所要求的公義與愛（比較
來五3），
也就是祂為要「幫助」人而自願承擔的職分
（來二16）。
他的弟兄——
（來二11）；
「亞伯拉罕的後裔」
（來二16），
所以也是屬靈的後裔——祂從全人類中所揀選的人。
成為等等——更當按希臘文譯作「使祂可以成為大祭司」；當祂「因所受的苦難學了順從，得以完全」
（來二10； 來五8-10）
之時，祂被「稱」為大祭司。當祂進入幔子之內時，祂實際上「成為」了大祭司；從這最後一步流出祂為我們繼續不斷的代求——作祭司。祂作為人的死必須先成全，然後才能將血帶進天上的至聖所，贖罪祭的功效正繫於此。
慈悲——向著因「罪」當受烈怒的「百姓」。
憐憫是祭司首要的條件，因他的職分是幫助困苦人、扶持跌倒者：這樣的憐憫最可能見於一位與受苦者同感的人——他自己也曾如此
（來四15）；
這並非說神的兒子需要藉受苦才學會憐憫，而是說為要拯救我們，祂需要取了我們帶著一切憂患的人性，藉此以與我們一同受苦的經歷，使自己具備作我們體恤之大祭司的資格，並向我們保證祂在一切憂患中完全與我們同感。加爾文（CALVIN）在此大旨相同。
忠信——向神
（來三5、6）
並向人
（來十23）
盡忠於祂所承擔的中保職分。
大祭司——摩西雖「忠信」 （來二1-18）
卻非大祭司。除了
詩一一○4、 亞六13
以及本書信之外，基督沒有被明確稱為祭司。惟獨在本書信中祂的祭司職分被正式討論；由此可見這卷新約書卷何等必要。在
詩一一○1-7
與亞六13
中，加上論及基督的國度；別處論及其國度時並不論及祭司職分，且屢屢如此。在十字架上——祂作為祭司在那裡獻上祭物——祂頭上有「王」的稱號寫在上面[BENGEL]。
為百姓——「亞伯拉罕的後裔」
（來二16）；
先是字面的以色列，然後（在神的旨意中）藉著以色列，是信主的外邦人——屬靈的以色列
（彼前二10）。
Englisches Original
17. Wherefore--Greek, "Whence." Found in Paul's speech,
Ac 26:19.
in all things--which are incidental to manhood, the being born, nourished, growing up, suffering. Sin is not, in the original constitution of man, a necessary attendant of manhood, so He had no sin.
it behooved him--by moral necessity, considering what the justice and love of God required of Him as Mediator (compare
Heb 5:3),
the office which He had voluntarily undertaken in order to "help" man
(Heb 2:16).
his brethren--
(Heb 2:11);
"the seed of Abraham"
(Heb 2:16),
and so also the spiritual seed, His elect out of all mankind.
be, &c.--rather as Greek, "that He might become High Priest"; He was called so, when He was "made perfect by the things which He suffered"
(Heb 2:10; Heb 5:8-10).
He was actually made so, when He entered within the veil, from which last flows His ever continuing intercession as Priest for us. The death, as man, must first be, in order that the bringing in of the blood into the heavenly Holy Place might follow, in which consisted the expiation as High Priest.
merciful--to "the people" deserving wrath by "sins." Mercy is a prime requisite in a priest, since his office is to help the wretched and raise the fallen: such mercy is most likely to be found in one who has a fellow-feeling with the afflicted, having been so once Himself
(Heb 4:15);
not that the Son of God needed to be taught by suffering to be merciful, but that in order to save us He needed to take our manhood with all its sorrows, thereby qualifying Himself, by experimental suffering with us, to be our sympathizing High Priest, and assuring us of His entire fellow-feeling with us in every sorrow. So in the main CALVIN remarks here.
faithful--true to God
(Heb 3:5, 6)
and to man
(Heb 10:23)
in the mediatorial office which He has undertaken.
high priest--which Moses was not, though "faithful"
(Heb 2:1-18).
Nowhere, except in
Ps 110:4; Zec 6:13,
and in this Epistle, is Christ expressly called a priest. In this Epistle alone His priesthood is professedly discussed; whence it is evident how necessary is this book of the New Testament. In
Ps 110:1-7, and Zec 6:13,
there is added mention of the kingdom of Christ, which elsewhere is spoken of without the priesthood, and that frequently. On the cross, whereon as Priest He offered the sacrifice, He had the title "King" inscribed over Him [BENGEL].
to make reconciliation for the sins--rather as Greek, "to propitiate (in respect to) the sins"; "to expiate the sins." Strictly divine justice is "propitiated"; but God's love is as much from everlasting as His justice; therefore, lest Christ's sacrifice, or its typical forerunners, the legal sacrifices, should be thought to be antecedent to God's grace and love, neither are said in the Old or New Testament to have propitiated God; otherwise Christ's sacrifices might have been thought to have first induced God to love and pity man, instead of (as the fact really is) His love having originated Christ's sacrifice, whereby divine justice and divine love are harmonized. The sinner is brought by that sacrifice into God's favor, which by sin he had forfeited; hence his right prayer is, "God be propitiated (so the Greek) to me who am a sinner"
(Lu 18:13).
Sins bring death and "the fear of death"
(Heb 2:15).
He had no sin Himself, and "made reconciliation for the iniquity" of all others
(Da 9:24).
of the people--"the seed of Abraham"
(Heb 2:16);
the literal Israel first, and then (in the design of God), through Israel, the believing Gentiles, the spiritual Israel
(1Pe 2:10).
18
Ohne Titel
繁體中文
18. 因為——解釋祂成為與弟兄相同如何使祂為我們成為慈悲忠信的大祭司
（來二17）。
他自己——更當按希臘文譯作「在祂所受苦的事上；祂既被試探，就能搭救那些正受試探的人」——在同一試探中；並且因「祂凡事受過試探（被試驗、被苦待）」，祂能（藉同情的大能）搭救我們脫離人所遭遇的一切試探與試煉
（來四16，五2）。
祂是真體的所羅門——為亞伯拉罕每一粒後裔（其數如海邊的沙）「有寬闊的心，如同海邊的沙」
（王上四29）。
「祂不僅作為神認識我們的試煉，也作為人藉經歷上的感受認識它們」。
Englisches Original
18. For--explanation of how His being made like His brethren in all things has made Him a merciful and faithful High Priest for us
(Heb 2:17).
in that--rather as Greek, "wherein He suffered Himself; having been tempted, He is able to succor them that are being tempted" in the same temptation; and as "He was tempted (tried and afflicted) in all points," He is able (by the power of sympathy) to succor us in all possible temptations and trials incidental to man
(Heb 4:16; 5:2).
He is the antitypical Solomon, having for every grain of Abraham's seed (which were to be as the sand for number), "largeness of heart even as the sand that is on the seashore"
(1Ki 4:29).
"Not only as God He knows our trials, but also as man He knows them by experimental feeling."
Heb 2:1-18
忽略這麼大救恩的危險——這救恩起先是基督講的；新約不是交給天使，而是交給他；雖然他一度被降卑在天使之下：這降卑是因我們得救的神聖必然而發生
1. 所以——因為基督——新約的中保——遠超（Heb 1:5-14）一切天使——舊約的中保——之上。
越發——希臘文為「更加豐盛地」。
聽見——為神所說（Heb 1:1）；並為主所說（Heb 2:3）。
隨流失去——直譯「從他們身旁流過」（Heb 4:1）。