Commentario del capitolo
Hebrews Capitolo 12
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Heb 12:1-29.
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Originale inglese
Heb 12:1-29.
EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES.
1. we also--as well as those recounted in
Heb 12:11.
are compassed about--Greek, "have so great a cloud (a numberless multitude above us, like a cloud, 'holy and pellucid,' [CLEMENT OF ALEXANDRIA]) of witnesses surrounding us." The image is from a "race," an image common even in Palestine from the time of the Greco-Macedonian empire, which introduced such Greek usages as national games. The "witnesses" answer to the spectators pressing round to see the competitors in their contest for the prize
(Php 3:14).
Those "witnessed of" (Greek,
Heb 11:5, 39)
become in their turn "witnesses" in a twofold way: (1) attesting by their own case the faithfulness of God to His people [ALFORD]
(Heb 6:12),
some of them martyrs in the modern sense; (2) witnessing our struggle of faith; however, this second sense of "witnesses," though agreeing with the image here if it is to be pressed, is not positively, unequivocally, and directly sustained by Scripture. It gives vividness to the image; as the crowd of spectators gave additional spirit to the combatants, so the cloud of witnesses who have themselves been in the same contest, ought to increase our earnestness, testifying, as they do, to God's faithfulness.
weight--As corporeal unwieldiness was, through a disciplinary diet, laid aside by candidates for the prize in racing; so carnal and worldly lusts, and all, whether from without or within, that would impede the heavenly runner, are the spiritual weight to be laid aside. "Encumbrance," all superfluous weight; the lust of the flesh, the lust of the eye, and the pride of life, and even harmless and otherwise useful things which would positively retard us
(Mr 10:50,
the blind man casting away his garment to come to Jesus;
Mr 9:42-48;
compare
Eph 4:22; Col 3:9, 10).
the sin which doth so easily beset us--Greek, "sin which easily stands around us"; so LUTHER, "which always so clings to us": "sinful propensity always surrounding us, ever present and ready" [WAHL]. It is not primarily "the sin," &c., but sin in general, with, however, special reference to "apostasy," against which he had already warned them, as one to which they might gradually be seduced; the besetting sin of the Hebrews, UNBELIEF.
with patience--Greek, "in persevering endurance"
(Heb 10:36).
On "run" compare
1Co 9:24, 25.
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2. Looking unto——字面作「從遠處觀看」（參見
來 11:26
的註解）；即注目坐在神寶座上的耶穌。
author——「元首引領者」。同樣的 希臘文 在
來 2:10
譯作「元帥（拯救的）」；在
徒 3:15
譯作「（生命的）主」。祂在我們以先，作為我們信心的創始者，又作我們當永遠效法的無比楷模。在這一點上祂有別於
來 11:2-40
中所舉一切信心的榜樣。（參見
林前 11:1）。
關於祂的「信」，比較
來 2:13; 3:12。
信徒自古以來都是仰望祂
(來 11:26; 13:8)。
finisher——希臘文作「成全者」，對應於
來 11:40。
of our faith——更當按 希臘文 作「那 信心」，包括祂自己的信（如下文所展現的）以及我們的信。祂親自成全了信心的理想，因此祂既是代贖的祭物，又是榜樣，便成了我們信心的對象。
for the joy . . . set before him——即隨後 坐在神寶座的右邊 的喜樂；此外還包括祂以君王和救主的身分坐在那裏，賜人悔改和赦罪之恩的喜樂。這將來的喜樂消除了眼前痛苦的鋒芒。
cross . . . shame——這是希伯來人最大的絆腳石。「輕看」，即不以為意。
Originale inglese
2. Looking unto--literally, "Looking from afar" (see on
Heb 11:26);
fixing the eyes upon Jesus seated on the throne of God.
author--"Prince-leader." The same Greek is translated, "Captain (of salvation),"
Heb 2:10;
"Prince (of life),"
Ac 3:15.
Going before us as the Originator of our faith, and the Leader whose matchless example we are to follow always. In this He is distinguished from all those examples of faith in
Heb 11:2-40.
(Compare
1Co 11:1).
On His "faith" compare
Heb 2:13; 3:12.
Believers have ever looked to Him
(Heb 11:26; 13:8).
finisher--Greek, "Perfecter," referring to
Heb 11:40.
of our faith--rather as Greek, "of the faith," including both His faith (as exhibited in what follows) and our faith. He fulfilled the ideal of faith Himself, and so, both as a vicarious offering and an example, He is the object of our faith.
for the joy . . . set before him--namely, of presently after sitting down at the right hand of the throne of God; including besides His own personal joy, the joy of sitting there as a Prince and Saviour, to give repentance and remission of sins. The coming joy disarmed of its sting the present pain.
cross . . . shame--the great stumbling-block to the Hebrews. "Despised," that is, disregarded.
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3. For——為他的勸勉「仰望耶穌」提供根據。
consider——以與你們自己比較的方式來思想，希臘文 即此意。
contradiction——指不信，以及各樣的反對
(徒 28:19)。
sinners——攻擊我們的是 罪。抵擋基督的，不是 罪，而是 罪人〔BENGEL〕。
be wearied and faint——希臘文，「免得你們疲倦灰心」。參見
賽 49:4, 5，
作為一個典範：耶穌並沒有因祂所 勞苦 之人的 反對 和奇異的不信而 疲倦灰心；祂講道如同無人曾如此講過，又行了唯有祂憑自身權能才能行的神蹟。
Originale inglese
3. For--justifying his exhortation, "Looking unto Jesus."
consider--by way of comparison with yourselves, so the Greek.
contradiction--unbelief, and every kind of opposition
(Ac 28:19).
sinners--Sin assails us. Not sin, but sinners, contradicted Christ [BENGEL].
be wearied and faint--Greek, "lest ye weary fainting." Compare
Isa 49:4, 5,
as a specimen of Jesus not being wearied out by the contradiction and strange unbelief of those among whom He labored, preaching as never man did, and exhibiting miracles wrought by His inherent power, as none else could do.
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4. not yet resisted unto blood——此語取自 拳擊 的意象，正如他先前用了 賽跑 的意象，兩者都取自希臘全國性的大競技會。你們曾 在財物 上受損，又 因凌辱和患難成了戲景；卻還沒有流血（參見
來 13:7
的註解）。「那親眼看見自己 流血 的競技者，雖被對手擊倒，卻不讓自己的志氣被擊倒；他每跌倒一次，便更堅決地站起來——這樣的人滿懷希望地投入搏鬥」〔SENECA〕。
against sin——罪 在此被人格化為仇敵；罪或在你們裏面，引誘你們 愛惜 自己的血；或在我們的對頭裏面，驅使他們 流 你們的血——若他們不能藉著你們信守到底、甚至流血，來誘使你們背道的話。
Originale inglese
4. not yet resisted unto blood--image from pugilism, as he previously had the image of a race, both being taken from the great national Greek games. Ye have suffered the loss of goods, and been a gazing-stock by reproaches and afflictions; ye have not shed your blood (see on
Heb 13:7).
"The athlete who hath seen his own blood, and who, though cast down by his opponent, does not let his spirits be cast down, who as often as he hath fallen hath risen the more determined, goes down to the encounter with great hope" [SENECA].
against sin--Sin is personified as an adversary; sin, whether within you, leading you to spare your blood, or in our adversaries, leading them to shed it, if they cannot through your faithfulness even unto blood, induce you to apostatize.
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5. forgotten——「完全」，希臘文 如此。比較
來 12:15-17，
他在那裏暗示他們 當中有些人 是何等完全地忘記了神的話。他的 勸勉 對你們當產生的功效，應當勝過觀眾對競技場中角逐者的歡呼和勸勉。
which——希臘文，「那個」，即以下所述為其摘錄〔ALFORD〕。
speaketh unto you——如 對話 或 談論，希臘文 如此，暗示神慈愛的俯就（參見
賽 1:18）。
despise not——字面作「不要 看為微不足道」。這暴露出一種 頑梗不信的心
(來 3:12)，
正如「灰心」暗示一種崩潰、軟弱且 沮喪的心。「管教」當以「順服」忍受
(來 12:9)；
「責備」（比 管教 更嚴厲）當以 忍耐 忍受
(來 12:7)。
「有人在逆境中向神的旨意踢踐，有人則灰心喪志；基督徒兩樣都不可作，因為他特別是神的孩子。對他而言，這樣的逆境只臨到他，是出於神的命定，並且是出於善意而設計的，即要除去粘附在信徒身上的污穢，並操練他的忍耐」〔GROTIUS〕。
Originale inglese
5. forgotten--"utterly," so the Greek. Compare
Heb 12:15-17,
in which he implies how utterly some of them had forgotten God's word. His exhortation ought to have more effect on you than the cheers and exhortations of the spectators have on the competitors striving in the games.
which--Greek, "the which," of which the following is a specimen [ALFORD].
speaketh unto you--as in a dialogue or discourse, so the Greek, implying God's loving condescension (compare
Isa 1:18).
despise not--literally, "Do not hold of little account." Betraying a contumacious spirit of unbelief
(Heb 3:12),
as "faint" implies a broken-down, weak, and desponding spirit. "Chastening" is to be borne with "subjection"
(Heb 12:9);
"rebuke" (more severe than chastening) is to be borne with endurance
(Heb 12:7).
"Some in adversity kick against God's will, others despond; neither is to be done by the Christian, who is peculiarly the child of God. To him such adverse things occur only by the decree of God, and that designed in kindness, namely, to remove the defilements adhering to the believer, and to exercise his patience" [GROTIUS].
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6.
(啟 3:19)。
and——希臘文，「不但如此，而且」；引出一個附加的情況。
scourgeth——就是會引出「血」的
(來 12:4)。
receiveth——悅納。接納為兒子——祂所「喜愛」的兒子
(箴 3:12)。
Originale inglese
6.
(Re 3:19.)
and--Greek, "yea and," "and moreover"; bringing out an additional circumstance.
scourgeth--which draws forth "blood"
(Heb 12:4).
receiveth--accepts. Takes to Himself as a son "in whom He delighteth"
(Pr 3:12).
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7. 在
來 12:7, 8
中教導了「管教」或「紀律」的必要性；在
來 12:9
則論到受管教者的本分。
If——最古老抄本讀作「為著管教（即既然神的管教是為著你們的管教——即紀律上的改善）而忍耐」；武加大譯本 如此。ALFORD 譯作直述語，不太恰當：「你們所忍受的，正是為著管教」。
dealeth with you——在管教的行動中「對待你們」。
what son is he——「哪有兒子」——即使在日常生活中也是如此？何況神對待祂的兒子
(賽 48:10; 徒 14:22)。
神最傑出的聖徒受苦最多。神引導他們走他們所不知道的路
(賽 42:16)。
我們太容易將每次試煉孤立來看，而不將它與我們整個救恩計劃聯繫起來——如同旅客抱怨路徑中某個轉角又陡又崎嶇，卻不思想那正是引他進入青草地、直通安居之城的正路。惟有新約聖經使用 希臘文「教育」（paideia）一詞來表達「紀律」或 矯正——如一位明智的父親管教 孩子。
Originale inglese
7. In
Heb 12:7, 8
the need of "chastening" or "discipline" is inculcated; in
Heb 12:9,
the duty of those to whom it is administered.
If--The oldest manuscripts read, "With a view to chastening (that is, since God's chastisement is with a view to your chastening, that is, disciplinary amelioration) endure patiently"; so Vulgate. ALFORD translates it as indicative, not so well, "It is for chastisement that ye are enduring."
dealeth with you--"beareth Himself toward you" in the very act of chastening.
what son is he--"What son is there" even in ordinary life? Much more God as to His sons
(Isa 48:10; Ac 14:22).
The most eminent of God's saints were the most afflicted. God leads them by a way they know not
(Isa 42:16).
We too much look at each trial by itself, instead of taking it in connection with the whole plan of our salvation, as if a traveller were to complain of the steepness and roughness of one turn in the path, without considering that it led him into green pastures, on the direct road to the city of habitation. The New Testament alone uses the Greek term for education (paideia), to express "discipline" or correction, as of a child by a wise father.
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8. if ye be without——被排除在管教之外，並巴不得如此。
all——所有的 兒子：第十一章所列舉的一切英勇聖徒：所有的 見證人
(來 12:1)。
are——希臘文，「被造成」。
then are ye bastards——父親不關心他們有沒有受教導；而每一位正直的父親都關心他合法兒子的道德福祉。「既然不受管教是私生子的記號，我們就當〔不是拒絕，而是〕以管教為喜樂，視之為我們正統兒子名分的記號」〔CHRYSOSTOM〕。
Originale inglese
8. if ye be without--excluded from participation in chastisement, and wishing to be so.
all--all sons: all the worthies enumerated in the eleventh chapter: all the witnesses
(Heb 12:1).
are--Greek, "have been made."
then are ye bastards--of whom their fathers take no care whether they are educated or not; whereas every right-minded father is concerned for the moral well-being of his legitimate son. "Since then not to be chastised is a mark of bastardy, we ought [not to refuse, but] rejoice in chastisement, as a mark of our genuine sonship" [CHRYSOSTOM].
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9. fathers . . . which corrected us——更當按 希臘文，「我們有生身的父為管教的」。
subjection——參見不順從的刑罰，
申 21:18。
Father of spirits——與「生身的父」相對。「從人所生的是屬肉體的，從神所生的是屬靈的」〔BENGEL〕。作為「萬靈之父」，祂既是動物與屬靈生命的創始者，也是護理與恩典的維持者。比較「就得 存活」，即屬靈地存活；又如
來 12:10，
「使我們 有分於 祂的聖潔」
(彼後 1:4)。
神自己是靈，也創造與自己相似的靈——這與屬肉體的人、屬肉體的祖宗相對
(約 3:6)。
耶穌我們的榜樣，藉著受苦「學了順從」
(來 5:8)。
and live——因而得以屬靈地、永遠地活著。
Originale inglese
9. fathers . . . which corrected us--rather as Greek, "We had the fathers of our flesh as correctors."
subjection--See the punishment of insubordination,
De 21:18.
Father of spirits--contrasted with "the fathers of our flesh." "Generation by men is carnal, by God is spiritual" [BENGEL]. As "Father of spirits," He is both the Originator, and the Providential and Gracious Sustainer, at once of animal and spiritual life. Compare "and LIVE," namely, spiritually; also
Heb 12:10,
"that we might be partakers of His holiness"
(2Pe 1:4).
God is a spirit Himself, and the Creator of spirits like Himself, in contrast to men who are flesh, and the progenitors of flesh
(Joh 3:6).
Jesus our pattern "learned obedience" experimentally by suffering
(Heb 5:8).
and live--and so, thereby live spiritually and eternally.
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10. 說明天父的管教優於地上的父親之處。
for a few days——即 為著 我們在地上 這些少數日子 裏的福祉：希臘文 如此。
after their own pleasure——希臘文，「按他們看為合宜的」。他們管教的準則是：按著自己常常錯誤的判斷、情緒或任性所看為合宜的。人間教育的兩個缺陷是：（一）其中以我們地上 短暫的 日子 的利益為目的；（二）父母缺少我們天父那不誤的智慧。「他們有時在嚴厲上有錯，有時在放縱上有錯
〔撒上 3:13; 弗 6:4〕，
他們並不如他們 所以為的 那樣在管教」〔BENGEL〕。
that we might be partakers of his holiness——成為聖潔，正如祂是聖潔的
(約 15:2)。
成為 聖潔 像神一樣，就等於受裝備好與神同度 永恆
(來 12:14; 彼後 1:4)。
所以這「有分於神的聖潔」與今生的「少數日子」相對——地上的父親多半是為著那些日子來教育兒子。
Originale inglese
10. Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers.
for a few days--that is, with a view to our well-being in the few days of our earthly life: so the Greek.
after their own pleasure--Greek, "according to what seemed fit to themselves." Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice. The two defects of human education are: (1) the prevalence in it of a view to the interests of our short earthly term of days; (2) the absence in parents of the unerring wisdom of our heavenly Father. "They err much at one time in severity, at another in indulgence
[1Sa 3:13; Eph 6:4],
and do not so much chasten as THINK they chasten" [BENGEL].
that we might be partakers of his holiness--becoming holy as He is holy
(Joh 15:2).
To become holy like God is tantamount to being educated for passing eternity with God
(Heb 12:14; 2Pe 1:4).
So this "partaking of God's holiness" stands in contrast to the "few days" of this life, with a view to which earthly fathers generally educate their sons.
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11. 快樂……令人憂愁——希臘文，「喜樂之事……憂愁之事」。責罰是痛苦的事，這一異議在此被預先提出並加以答覆。這只是對那些正受責罰之人而言看似如此，因他們的判斷被當下的痛苦所混淆。它最終的果子足以補償任何短暫的疼痛。父親責罰的真正目的，並非在於從兒女的痛苦中獲得快樂。我們的天父知道，蒙應允的心願往往正是我們真正的咒詛。
義的果子——義（在實行上出於信心）乃是責罰這棵樹所結的果子
（腓一11）。
「使人平安」（比較
賽三十二17）：
與贏得這平安的爭戰試煉恰成對比。「義的果子，就是在衝突之後於平安中享受」[THOLUCK]。正如在競技場上，那象徵和平與勝利的橄欖冠冕，被戴在得勝者的額上。
因此得著操練——正如運動員為比賽而在訓練中操練一樣。責罰就是操練，為要賜下經驗，並使屬靈的爭戰者成為不可抵擋的得勝者
（羅五3）。
「僕人啊，他的主為他的長進而懇切殷勤，竟屑於向他發怒，不用虛假的告誡欺哄他（即不扣留告誡，以至使人以為自己並不需要），那僕人有福了！」[特土良，《論忍耐》，11]。請留意「後來」這詞；那往往正是神作工的時刻。
Originale inglese
11. joyous . . . grievous--Greek, "matter of joy . . . matter of grief." The objection that chastening is grievous is here anticipated and answered. It only seems so to those being chastened, whose judgments are confused by the present pain. Its ultimate fruit amply compensates for any temporary pam. The real object of the fathers in chastening is not that they find pleasure in the children's pain. Gratified wishes, our Father knows, would often be our real curses.
fruit of righteousness--righteousness (in practice, springing from faith) is the fruit which chastening, the tree yields
(Php 1:11).
"Peaceable" (compare
Isa 32:17):
in contrast to the ordeal of conflict by which it has been won. "Fruit of righteousness to be enjoyed in peace after the conflict" [THOLUCK]. As the olive garland, the emblem of peace as well as victory, was put on the victor's brow in the games.
exercised thereby--as athletes exercised in training for a contest. Chastisement is the exercise to give experience, and make the spiritual combatant irresistibly victorious
(Ro 5:3).
"Oh, happy the servant for whose improvement his Lord is earnest, with whom he deigns to be angry, whom He does not deceive by dissembling admonition" (withholding admonition, and so leading the man to think he needs it not)! [TERTULLIAN, Patience, 11]. Observe the "afterwards"; that is the time often when God works.
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12. 他將他們當作賽跑者、鬥拳者與戰士來稱呼[CHRYSOSTOM]。「所以」承接自
來十二1。
挺起——在
賽三十五3
（保羅在此引用）中是：「你們要堅固無力的手。」手是一個人力的象徵。ALFORD 譯作「把鬆弛的手重新放直」。英文譯本很好地表達了其意。
發酸——字義為「癱瘓」；在新約中只有路加——保羅的同工——使用這詞。這勸勉分三部分：第一部分關乎我們自己，
來十二12、13；
第二部分關乎別人，
來十二14
「與人和睦」；第三部分關乎神，「聖潔，非聖潔沒有人」等等。第一部分見於
來十二15
「恐怕有人失了神的恩」；第二部分見於「恐怕有毒根生出來」等等；第三部分見於
來十二16
「恐怕有淫亂的，或污穢的人」等等。這三重關係在保羅的書信中屢見。比較註釋，見
多二12
的註釋——「謹守、公義、敬虔自守」。
希臘文的主動語態動詞（而非中間式或反身式）要求這樣的意思：不僅要挺起你們自己的手和膝蓋，也要挺起你們弟兄的手和膝蓋（比較
來十二15； 賽三十五4）。
Originale inglese
12. He addresses them as runners in a race, and pugilists, and warriors [CHRYSOSTOM]. The "wherefore" is resumed from
Heb 12:1.
lift up--In
Isa 35:3,
from which Paul here quotes, it is, "Strengthen ye the weak hands." The hand is the symbol of one's strength. ALFORD translates, "Put straight again the relaxed hands." English Version expresses the sense well.
feeble--literally, "paralyzed"; a word used only by Luke, Paul's companion, in the New Testament. The exhortation has three parts: the first relates to ourselves,
Heb 12:12, 13;
the second, to others,
Heb 12:14,
"peace with all men"; the third, to God, "holiness, without which," &c. The first is referred to in
Heb 12:15,
"test any man fail of the grace of God"; the second in the words, "lest any root of bitterness," &c.; the third in
Heb 12:16,
"Lest there be any fornicator or profane person," &c. This threefold relation often occurs in Paul's Epistles. Compare Note, see on
Tit 2:12,
"soberly, righteously, and godly." The Greek active verb, not the middle or reflexive, requires the sense to be, Lift up not only your own hands and knees, but also those of your brethren (compare
Heb 12:15; Isa 35:4).
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13. 引自
箴四26
七十士譯本，「要為你的腳把道路修直了」。
正直——即以正直的道路引人到喜樂與恩典
（來十二1、2、15）。
停止在猶太教與基督教之間「躊躇不決」[BENGEL]。
路——字義為「車轍」。當使你們的行事為人堅定一致地朝正確方向，以至為同行與隨後的人開出一條明顯的軌跡與「大道」，使他們能看見並行走
（賽三十五8）
[ALFORD]。
瘸腿的——即「信心軟弱的」
（羅十四1），
仍存有猶太化偏見的人。
歪腳——
（箴四27）；
因而錯失正路，失去「賽跑」的獎賞
（來十二1）。
痊癒——適當的運動本身即有助於健康；在正路上直行的習慣有助於痊癒。
Originale inglese
13. Quoted from
Pr 4:26,
Septuagint, "Make straight paths for thy feet."
straight--that is, leading by a straight road to joy and grace
(Heb 12:1, 2, 15).
Cease to "halt" between Judaism and Christianity [BENGEL].
paths--literally, "wheel tracks." Let your walk be so firm and so unanimous in the right direction that a plain track and "highway" may be thereby established for those who accompany and follow you, to perceive and walk in
(Isa 35:8)
[ALFORD].
that which is lame--those "weak in the faith"
(Ro 14:1),
having still Judaizing prejudices.
be turned out of the way--
(Pr 4:27);
and, so missing the way, lose the prize of "the race"
(Heb 12:1).
rather he healed--Proper exercise of itself contributes to health; the habit of walking straight onward in the right way tends to healing.
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14. 與人和睦——尤其是與弟兄
（羅十四19），
好使他們中間的「瘸子」不致「歪腳」
（來十二13），
他們之中也沒有人「失了神的恩」
（來十二15）。
聖潔——這是與神的「聖潔」
（來十二10）
不同的另一個希臘文詞。此處當譯作「成聖」。祂的是絕對的聖潔；我們的本分則是穿上祂的聖潔，成為「聖潔，因為祂是聖潔的」——乃是藉著成聖。我們在「與人和睦追求」的同時，不可為討好他們而把神的旨意與我們的成聖當作次要的事；後者必須是我們首要的目標。
（加一10）。
非聖潔——希臘文作「離了這」。
沒有人能見主——沒有人能作為兒子見主；在天上的榮耀中
（啟二十二3、4）。
在東方，惟有王最寵信的人才能獲覲見君王的殊榮（比較
撒下十四24）。
主既是純潔聖潔的，惟有純潔聖潔的人才能見祂
（太五8）。
他們裡面若沒有聖潔，便不能享受那本身就是聖潔的主
（亞十四20）。
清心與見主之間的關聯，見於
約壹三2、3； 弗五5。
試與
來十二16
相反（比較
帖前四3）。
在
太二十四30； 啟一7
說萬人都要看見主；但那是指祂作為審判官，並非此處所指的——他們永遠的產業與神。這希臘文動詞不僅指看見的動作，更指物件呈現於其前時看者的心境：故此在
太五8
他們要真實地領悟神[TITTMANN]。
惟有聖潔的人才能欣賞聖潔的神，因此也惟有他們能住在祂面前。「惡人只能在祂作人子的形狀中看見祂[比較
啟一13
與啟一7； 並太二十四30； 徒一11，十七31]；
並且仍是在祂將要施行審判的榮耀中，而非在祂受審時的卑微中。祂作神的形狀——在其中祂與父同等——不敬虔的人無疑是看不見的；因為惟有『清心的人才能看見神』」[奧古斯丁 AUGUSTINE]。「祂要來審判，祂曾站在審判官前。祂要在受審的形狀中降臨，使他們可以看見自己所扎的人；那位先前隱藏的，要在權能中顯現出來：祂這位審判官要定真凶的罪——祂自己曾經被誣為罪犯」。
Originale inglese
14. follow peace with all men--with the brethren especially
(Ro 14:19),
that so the "lame" among them be not "turned out of the way"
(Heb 12:13),
and that no one of them "fail of the grace of God"
(Heb 12:15).
holiness--a distinct Greek word from God's "holiness"
(Heb 12:10).
Translate here "sanctification." His is absolute holiness: our part is to put on His holiness, becoming "holy as He is holy," by sanctification. While "following peace with all men," we are not so to seek to please them, as to make God's will and our sanctification a secondary object; this latter must be our first aim.
(Ga 1:10).
without which--Greek, "apart from which."
no man shall see the Lord--no man as a son; in heavenly glory
(Re 22:3, 4).
In the East, none but the greatest favorites are admitted to the honor of seeing the king (compare
2Sa 14:24).
The Lord being pure and holy, none but the pure and holy shall see Him
(Mt 5:8).
Without holiness in them, they could not enjoy Him who is holiness itself
(Zec 14:20).
The connection of purity with seeing the Lord, appears in
1Jo 3:2, 3; Eph 5:5.
Contrast
Heb 12:16
(compare
1Th 4:3).
In
Mt 24:30; Re 1:7,
it is said that all shall see the Lord; but, that shall be as a Judge, not as their lasting portion and God, which is meant here. The Greek verb does not denote the mere action of seeing, but the seer's state of mind to which the object is presented: so in
Mt 5:8
they shall truly comprehend God [TITTMANN]. None but the holy could appreciate the holy God, none else therefore shall abide in His presence. "The bad shall only see Him in His form as Son of man [compare
Re 1:13, with Re 1:7; and Mt 24:30; Ac 1:11; 17:31];
still it will be in the glory in which He shall judge, not in the lowliness in which He was judged. His form as God, wherein He is equal to the Father, without doubt the ungodly shall not see; for it is only 'the pure in heart who shall see God'" [AUGUSTINE]. "He shall come to judge, who stood before a judge. He shall come in the form in which He was judged, that they may see Him whom they pierced: He who was before hidden shall come manifested in power: He, as Judge, shall condemn the real culprits, who was Himself falsely made a culprit."
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15. 又要謹慎——希臘文作「免得有人（即因賽跑懈怠）失落，或達不到神的恩……擾亂你們」。這意象取自一隊旅客，其中一人落後，於是永遠到不了那漫長艱辛旅程的終點[CHRYSOSTOM]。
毒根——不僅僅是一條「苦的根」，那或許可能結出甘甜的果子；但這裡是一條本質就是「苦」的根，決不可能結出別的。保羅在此暗指
申二十九18
「免得你們中間有根生出苦菜和茵陳來」（比較
徒八23）。
「毒根」包括一切人（比較
來十二16）
與一切在教義或行為上根本腐敗、以至四散蔓延腐化的原則。惟一的安全之策，是將這樣的毒根連根拔除。
許多人——更當譯作「那許多人」，即全會眾。只要它隱藏在地裡便無從對付，但當它「長起來」時，就必須放膽處理。然而仍當記取
太十三26-30
關於拔除人的警誡。至於拔除不良的原則，則沒有這樣的危險。
Originale inglese
15. lest any . . . fall--Greek, "lest any (namely, through sloth in running) failing," or "falling short of the grace of God . . . trouble you." The image is taken from a company of travellers, one of whom lags behind, and so never reaches the end of the long and laborious journey [CHRYSOSTOM].
root of bitterness--not merely a "bitter root," which might possibly bring forth sweet fruits; this, a root whose essence is "bitterness," never could. Paul here refers to
De 29:18,
"Lest there should be among you a root that beareth gall and wormwood" (compare
Ac 8:23).
Root of bitterness comprehends every person (compare
Heb 12:16)
and every principle of doctrine or practice so radically corrupt as to spread corruption all around. The only safety is in rooting out such a root of bitterness.
many--rather, "the many," that is, the whole congregation. So long as it is hidden under the earth it cannot be remedied, but when it "springs up," it must be dealt with boldly. Still remember the caution
(Mt 13:26-30)
as to rooting out persons. No such danger can arise in rooting out bad principles.
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16. 淫亂的——
（來十三4； 林前十8）。
或污穢的——淫亂幾乎與貪食相連——以掃的罪。他褻瀆地為滿足口腹之慾而丟棄了屬靈的特權。
創二十五34
生動地描繪了他。這榜樣很能向希伯來人灌輸當有的敬畏——他們中間凡照肉體說作以撒子孫的，若像以掃那樣[BENGEL]。
為了一點食物——誘因之微小，反倒加重了為如此瑣事丟棄永恆的罪咎，遠非求憐憫的理由（比較
創三6）。
一次的行動往往具有或善或惡最大的力量。流便與掃羅便是為惡之例
（創四十九4； 代上五1； 撒上十三12-14）；
另一方面，為善之例有亞伯拉罕與非尼哈
（創十二1
等處；創十五5、6； 民二十五6-15）。
長子名分——希臘文作「他自己的（最古老的抄本如此讀，加重這行動的自殺式愚昧與罪惡）長子權利」，包括作為應許後裔之祖、並在祂裡面承受應許的高尚屬靈特權。保羅所致信的希伯來人，作為基督徒，有屬靈的長子權利（比較
來十二23）：
他暗示他們必須操練聖潔的自制，才不至像以掃那樣失去這些權利。
Originale inglese
16. fornicator--
(Heb 13:4; 1Co 10:8).
or profane--Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate.
Ge 25:34
graphically portrays him. An example well fitted to strike needful horror into the Hebrews, whosoever of them, like Esau, were only sons of Isaac according to the flesh [BENGEL].
for one morsel--The smallness of the inducement only aggravates the guilt of casting away eternity for such a trifle, so far is it from being a claim for mercy (compare
Ge 3:6).
One single act has often the greatest power either for good or for evil. So in the cases of Reuben and Saul, for evil
(Ge 49:4; 1Ch 5:1; 1Sa 13:12-14);
and, on the other hand, for good, Abraham and Phinehas
(Ge 12:1, &c.; Ge 15:5, 6; Nu 25:6-15).
his birthright--Greek, "his own (so the oldest manuscripts read, intensifying the suicidal folly and sin of the act) rights of primogeniture," involving the high spiritual privilege of being ancestor of the promised seed, and heir of the promises in Him. The Hebrews whom Paul addressed, had, as Christians, the spiritual rights of primogeniture (compare
Heb 12:23):
he intimates that they must exercise holy self-control, if they wish not, like Esau, to forfeit them.
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17. 後來——希臘文作「甚至後來」。他輕看了長子名分，因此當他想要祝福時，也被輕看、被棄絕。正如信徒的情形，不信者也是如此——將有一個「後來」來到：那時信徒要以與當時截然不同的眼光回顧自己過去的憂患，不信者也要以不同的眼光回顧自己過去的歡樂。比較「凡管教的事……後來卻」等等
來十二11
與此處的「後來」。
想要——當他想要時。「當他可以時不願意，當他願意時便要不得」
（箴一24-30； 路十三34、35，十九42）。
被棄絕——不是論及每一樣福分，而只是那本會隨長子名分而來的福分。
沒有機會悔改——此處以因代果，以「悔改」代以掃在他所謂的悔改中所追求的目標，即改變他父親的決定——將那主要的祝福給雅各的決定。倘若他尋求真實的帶淚悔改，他必尋見
（太七7）。
但他沒有尋見，因為他所尋求的並非這個。證明他的眼淚並非尋求真實悔改者之眼淚的是：他剛在願望落空之後，便決心要殺雅各！他流淚不是為自己的罪，而是為自己承受罪刑而哭。他的眼淚是徒然懊悔與自責的眼淚，不是悔改的眼淚。「先前，他本可無需流淚而得著祝福；後來，無論他流了多少眼淚，他都被棄絕。讓我們愛惜光陰」
（路十八27）！
[BENGEL]。ALFORD 將此處的「悔改」解釋為藉悔改而修補（即重新得回所失祝福）的機會。我同意他的看法——譯作「沒有機會改變他父親的心意」，而不是「悔改」，乃是牽強的；雖然無疑這正是他所尋求之「悔改」的真正目的。這話語是刻意針對褻瀆的藐視者——他們故意丟棄恩典、尋求悔改（即非真實的悔改，而是逃避罪的刑罰），卻歸於徒然。比較「後來」， 太二十五11、12。
眼淚並非真實悔改的憑據
（撒上二十四16、17；
與詩五十六8
相反）。
這——祝福，這才是以掃真正的目標，雖然表面上是尋求「悔改」。
Originale inglese
17. afterwards--Greek, "even afterward." He despised his birthright, accordingly also he was despised and rejected when he wished to have the blessing. As in the believer's case, so in the unbeliever's, there is an "afterwards" coming, when the believer shall look on his past griefs, and the unbeliever on his past joys, in a very different light from that in which they were respectively viewed at the time. Compare "Nevertheless afterward," &c.
Heb 12:11,
with the "afterward" here.
when he would--when he wished to have. "He that will not when he may, when he will, shall have nay"
(Pr 1:24-30; Lu 13:34, 35; 19:42).
he was rejected--not as to every blessing, but only that which would have followed the primogeniture.
he found no place of repentance--The cause is here put for the effect, "repentance" for the object which Esau aimed at in his so-called repentance, namely, the change of his father's determination to give the chief blessing to Jacob. Had he sought real repentance with tears he would have found it
(Mt 7:7).
But he did not find it because this was not what he sought. What proves his tears were not those of one seeking true repentance is, immediately after he was foiled in his desire, he resolved to murder Jacob! He shed tears, not for his sin, but for his suffering the penalty of his sin. His were tears of vain regret and remorse, not of repentance. "Before, he might have had the blessing without tears; afterwards, no matter how many tears he shed, he was rejected. Let us use the time"
(Lu 18:27)!
[BENGEL]. ALFORD explains "repentance" here, a chance, by repenting, to repair (that is, to regain the lost blessing). I agree with him that the translation, instead of "repentance," "no place for changing HIS FATHER'S mind," is forced; though doubtless this is what was the true aim of the "repentance" which he sought. The language is framed to apply to profane despisers who wilfully cast away grace and seek repentance (that is, not real; but escape from the penalty of their sin), but in vain. Compare "afterward,"
Mt 25:11, 12.
Tears are no proof of real repentance
(1Sa 24:16, 17;
contrast
Ps 56:8).
it--the blessing, which was the real object of Esau, though ostensibly seeking "repentance."
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18. 你們原不是——我們不在律法之下，乃在一個更高的、也是最後的時代——福音——之下，連同其榮耀的特權，這正是希伯來基督徒格外應當「謹慎」等等
（來十二15、16）
的理由。
來到的——希臘文作「靠近了」。暗指
申四11
「你們近前來站在山下；山上有火焰……黑暗、密雲、昏暗」。「你們靠近神之時，並不是來到」等等。
山——最古老的抄本與武加大譯本省略「山」。但「那山」仍須從
來十二22
補上。
能摸的山——可觸摸的、物質的。這不是說除摩西以外有人被允許摸這山
（出十九12、13）。
希伯來人以物質的身體靠近那物質的西奈山；我們卻在靈裡靠近那屬靈的山。「黑暗」乃環繞山頂的雲所形成的；「暴風」伴隨雷鳴。
Originale inglese
18. For--The fact that we are not under the law, but under a higher, and that the last dispensation, the Gospel, with its glorious privileges, is the reason why especially the Hebrew Christians should "look diligently," &c.
(Heb 12:15, 16).
are not come--Greek, "have not come near to." Alluding to
De 4:11,
"Ye came near and stood under the mountain; and the mountain burned with fire . . . with darkness, clouds, and thick darkness." "In your coming near unto God, it has not been to," &c.
the mount--The oldest manuscripts and Vulgate omit "the mount." But still, "the mount" must be supplied from
Heb 12:22.
that might be touched--palpable and material. Not that any save Moses was allowed to touch it
(Ex 19:12, 13).
The Hebrews drew near to the material Mount Sinai with material bodies; we, to the spiritual mount in the spirit. The "darkness" was that formed by the clouds hanging round the mount; the "tempest" accompanied the thunder.
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19. 角聲——用以喚起注意，並宣告神的臨近
（出十九16）。
求——字義為「不再向他們添加言語」；這不是說他們拒絕聽神的話，而是他們不願神親自說話，而願神用摩西作中保的發言人。「聲音」即十誡，為神親自所說——一個發出的聲音，卻沒有看見任何形狀：此後「祂沒有再加添」
（申五22）。
Originale inglese
19. trumpet--to rouse attention, and herald God's approach
(Ex 19:16).
entreated that the word should not be spoken--literally, "that speech should not be added to them"; not that they refused to hear the word of God, but they wished that God should not Himself speak, but employ Moses as His mediating spokesman. "The voice of words" was the Decalogue, spoken by God Himself, a voice issuing forth, without any form being seen: after which "He added no more"
(De 5:22).
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20. 吩咐——「禁令」[TITTMANN]。指嚴厲的禁止性命令。
並且——更當譯作「即使一隻走獸（何況是人）摸了」等等。
或用箭射透——在最古老的抄本中被省略。出十九12、13
的完整禁令在此被簡化；只提走獸，用以代表「無論人或獸」；只明言適用於人之冒犯者的用石頭打死；走獸的刑罰——即被箭射透——則留待推論。
Originale inglese
20. that which was commanded--"the interdict" [TITTMANN]. A stern interdictory mandate is meant.
And--rather, "Even if a beast (much more a man) touch," &c.
or thrust through with a dart--omitted in the oldest manuscripts. The full interdict in
Ex 19:12, 13
is abbreviated here; the beast alone, being put for "whether man or beast"; the stoning, which applies to the human offender, alone being specified, the beast's punishment, namely, the being thrust through with a dart, being left to be understood.
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21. 所見的——神威嚴的異象。
甚是恐懼——希臘文作「我在戰兢之中」；「恐懼」影響他的心：「戰兢」影響他的身體。出埃及記未記載摩西曾說這些話。但保羅受默示補充了（比較
徒二十35； 提後三8）
這一細節。我們在
申九19
七十士譯本讀到，摩西摔碎兩塊法版之後，因懼怕神對百姓造金牛犢之罪的烈怒所說的類似的話。他在聽見耶和華親口宣講十誡時，無疑也同樣「恐懼」。
Originale inglese
21. the sight--the vision of God's majesty.
quake--Greek, "I am in trembling"; "fear" affected his mind: "trembling," his body. Moses is not recorded in Exodus to have used these words. But Paul, by inspiration, supplies (compare
Ac 20:35; 2Ti 3:8)
this detail. We read in
De 9:19,
Septuagint, of similar words used by Moses after breaking the two tables, through fear of God's anger at the people's sin in making the golden calves. He doubtless similarly "feared" in hearing the ten commandments spoken by the voice of Jehovah.
22
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繁體中文
22. 來到——希臘文作「已經來到……跟前」（比較
申四11）。
不僅是「你們將來」，而是「你們已經來到」。
錫安山——預表性的錫安山，就是天上的耶路撒冷；現今屬靈而看不見的教會（其根基最初鋪設於字面的錫安，
約十二15； 彼前二6）
是其憑據；將來復興的字面耶路撒冷要作其地上的代表，最終由那從神那裏從天而降、永遠的「新耶路撒冷」所接替
（啟二十一2-27； 比較
來十一10）。
22、23. 有千萬的天使，有名錄在天上諸長子之會所共聚的總會與教會——神的城既已提及，接著便論到其中的公民。信徒既與天使一樣
（伯一6，三十八7）
是「神的兒子」，便與他們「平等」
（路二十36）；
並且既因基督得以和好，便被收納為神那大而可畏之蒙福家中的一員。我們為此圓滿成全而祈求
（太六10）。
英文譯本的排列方式與以下三點相悖：（1）每一新句總是以「和」字起首；（2）「總會與教會」構成一種重複；（3）「總會」——更當譯作「節期的盛會」、「歡樂的群眾」（如奧林匹克競技會那樣，伴有歡樂的歌唱、舞蹈等）——更適合用於天上不斷唱詩讚美神的天使，而不適合用於教會——因教會如今有相當一部分仍在地上爭戰。故當譯作：「來到千萬（比較
申三十三2； 詩六十八17； 但七10； 猶14； 即）天使的盛會，以及長子的教會。」天使與聖徒共同組成這千萬。比較「所有天使……萬民」
太二十五31、32。
彌賽亞是那獨特的「首生者」，或「首生的」
（來一6），
所有信徒因被收納也都成為如此。比較其預表，
民三12、45、50； 彼前一18。
正如君尊與祭司的承繼都在長子身上，又因以色列是神的「長子」
（出四22； 比較
出十三2），
是歸神作「祭司的國度」
（出十九6），
信徒也當如此
（啟一6）。
Originale inglese
22. are come--Greek, "have come near unto" (compare
De 4:11).
Not merely, ye shall come, but, ye have already come.
Mount Sion--antitypical Sion, the heavenly Jerusalem, of which the spiritual invisible Church (of which the first foundation was laid in literal Zion,
Joh 12:15; 1Pe 2:6)
is now the earnest; and of which the restored literal Jerusalem hereafter shall be the earthly representative, to be succeeded by the everlasting and "new Jerusalem, coming down from God out of heaven"
(Re 21:2-27;
compare
Heb 11:10).
22, 23. to an innumerable company of angels, to the general assembly and church--The city of God having been mentioned, the mention of its citizens follows. Believers being like the angels
(Job 1:6; 38:7),
"sons of God," are so their "equals"
(Lu 20:36);
and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray
(Mt 6:10).
English Version arrangement is opposed: (1) by "and" always beginning each new member of the whole sentence; (2) "general assembly and Church," form a kind of tautology; (3) "general assembly," or rather, "festal full assembly," "the jubilant full company" (such as were the Olympic games, celebrated with joyous singing, dancing, &c.), applies better to the angels above, ever hymning God's praises, than to the Church, of which a considerable part is now militant on earth. Translate therefore, "to myriads (ten thousands, compare
De 33:2; Ps 68:17; Da 7:10; Jude 14;
namely), the full festal assembly of angels, and the Church of the first-born." Angels and saints together constitute the ten thousands. Compare "all angels, all nations"
Mt 25:31, 32.
Messiah is pre-eminently "the First-born," or "First-begotten"
(Heb 1:6),
and all believers become so by adoption. Compare the type,
Nu 3:12, 45, 50; 1Pe 1:18.
As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born"
(Ex 4:22;
compare
Ex 13:2),
and a "kingdom of priests" to God
(Ex 19:6),
so believers
(Re 1:6).
23
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繁體中文
23. 記在天上——在那裏被登記為公民。當「審判眾人的神」降臨時（因此這子句自然接在其後），凡被發現「記在天上」的，也就是記在生命冊上的
（啟二十一27）。
你們雖仍在地上打那美好的仗，但就你們的結局、以及那使所望之事化為實有的現今信心生活而言，你們已經是天上公民中的一員。「我們與天使同屬一個公民群體；論到這群體，詩篇說：神的城啊，有榮耀的事乃指著你說的」[奥古斯丁（AUGUSTINE）]。我認為亞爾福特（ALFORD）將「在天上登記的長子之教會」僅限於地上爭戰的信徒，是錯誤的；更當是指當「審判者」降臨時，凡被發現記在天上的人（這才是真正屬天貴族的憑證；與「寫在地上」
耶十七13，
以及以掃輕率出賣長子名分
來十二16
相對）；
這些人從世界的起頭到末了，組成一個教會，每一個信徒都已經來到其中。以色列的長子是被「記在冊上」的
（民三40）。
被成全之義人的靈魂——在復活之時，即「審判者」顯現之時，信徒的福樂將因得榮耀的身體與靈魂聯合而得以完全；這是新約最大的盼望
（羅八20-23； 帖前四16）。
這子句排在「審判眾人的神」之後，是我反對本格爾（BENGEL）與亞爾福特（ALFORD）解釋——即義人靈魂在離世單獨存在的狀態中得完全——的理由。參見
來十一39、40
的註釋，本書此處正引用該段，我認為可印證我的見解：那些從前只是靈魂的，如今要因穿上身體而得以完全。不過，「被成全之義人的靈魂」一語（不僅是「被成全的義人」），或許支持那是指離世後單獨存在之快樂靈魂的見解。希臘文並非「被成全的靈魂」，而是「被成全之義人的靈魂」。在新約別處，義人從未在復活之前——以及選民數目滿足之前——被說成已經得以完全
（啟六11）；
因此我認為「義人的靈魂」此處可用以指那些在其完全狀態中以靈為主要元素的義人。照樣，靈與靈魂也用以指在靈影響之下身內的人，與肉體相對
（約三6）。
聖徒復活的身體將是靈完全勝過動物性魂的身體（參見
林前十五44
的註釋）。
Originale inglese
23. written in heaven--enrolled as citizens there. All those who at the coming of "God the Judge of all" (which clause therefore naturally follows), shall be found "written in heaven," that is, in the Lamb's book of life
(Re 21:27).
Though still fighting the good fight on earth, still, in respect to your destiny, and present life of faith which substantiates things hoped for, ye are already members of the heavenly citizenship. "We are one citizenship with angels; to which it is said in the psalm, Glorious things are spoken of thee, thou city of God" [AUGUSTINE]. I think ALFORD wrong in restricting "the Church of the first-born written in heaven," to those militant on earth; it is rather, all those who at the Judge's coming shall be found written in heaven (the true patent of heavenly nobility; contrast "written in the earth,"
Jer 17:13,
and Esau's profane sale of his birthright,
Heb 12:16);
these all, from the beginning to the end of the world, forming one Church to which every believer is already come. The first-born of Israel were "written" in a roll
(Nu 3:40).
the spirits of just men made perfect--at the resurrection, when the "JUDGE" shall appear, and believers' bliss shall be consummated by the union of the glorified body with the spirit; the great hope of the New Testament
(Ro 8:20-23; 1Th 4:16).
The place of this clause after "the JUDGE OF ALL," is my objection to BENGEL and ALFORD'S explanation, the souls of the just in their separate state perfected. Compare Notes, see on
Heb 11:39, 40,
to which he refers here, and which I think confirms my view; those heretofore spirits, but now to be perfected by being clothed upon with the body. Still the phrase, "spirits of just men made perfect," not merely "just men made perfect," may favor the reference to the happy spirits in their separate state. The Greek is not "the perfected spirits," but "the spirits of the perfected just." In no other passage are the just said to be perfected before the resurrection, and the completion of the full number of the elect
(Re 6:11);
I think, therefore, "spirits of the just," may here be used to express the just whose predominant element in their perfected state shall be spirit. So spirit and spirits are used of a man or men in the body, under the influence of the spirit, the opposite of flesh
(Joh 3:6).
The resurrection bodies of the saints shall be bodies in which the spirit shall altogether preponderate over the animal soul (see on
1Co 15:44).
24
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24. 新——這並非基督教之約常用的那個詞(kaine)
（來九15），
那詞意指與舊約不同而取代之的新；此處希臘文作「nea」，意即「最近的」、「最近設立的」，帶有「青春的新鮮」，與衰老相對。此處既提到「被成全之義人」在他們復活時得完全，自然便連帶想到耶穌——我們信心的創始者
（來十二2），
他自己既因受苦與受死，又在復活與升天中被得以完全
（來二10，五9），
（比較
來七22）。
保羅用「耶穌」一名，著重於他作為我們慈愛之友的位格，而不僅是他作為基督的職分身分。
以及所灑的血——此處將血與「耶穌」分列。本格爾（BENGEL）合理地論證如下：他的血藉著各種方式——汗如血點、荊棘冠冕、鞭打、釘痕，以及死後的槍傷——從他身體中完全「流出」，正如律法之下祭牲的血被完全傾倒出來一樣。這血是不能壞的
（彼前一18、19）。
沒有一處聖經說這血又被放回主的身體裏。他升天時，作為我們的大祭司，是「憑著自己的血」（不是在流血之後，也不是帶著身體裏的血，而是）將血分別帶著、與身體分開地進入天上至聖所的（比較其預表，
來九7、12、25，十三11）。
保羅不是說「靠他血的功效」，而是說「憑著自己的血」
（來九12）；
不是物質的血，而是「藉著永遠的靈，將自己無瑕無疵獻給神」的那位的血
（來九14）。
照樣在
來十29，
神的兒子與他所（那承認者）成聖之約的血也是分開提及的。又在
來十三12、20
也是如此；又比較
來十19
與來十21。
照樣在主的晚餐中
（林前十16，十一24-26），
身體與血也是分別表明的。因此，這血本身現今仍繼續在天上、在神面前，作為「永約」
（來十三20）
永遠的贖價。基督在他升天時，已為我們一次永遠地特別灑了這血
（來九12）。
然而它被稱為「所灑的血」，也是因其在天上、以及在世上聖徒良心中持續不斷的功用
（來九14，十22； 賽五十二15）。
這灑血與逾越節所灑的血相似。比較
啟五6
「在寶座……之中，有羔羊像是被殺過的」。他得榮耀的身體不需要食物，也不需要血液循環。他所帶入天上的血，奪去了那控告者（龍）的權利。如此，羅馬天主教所謂血與身體相伴（concomitancy）的理論——即只給平信徒餅的藉口——便站不住腳了。既提到「約」，自然接著提到「所灑的血」，因為約若沒有血就不能立
（來九18、22）。
所說的比亞伯的血所說的更美——即比亞伯在其祭物中所灑之血所說的更美（最可靠的抄本讀作陽性冠詞，是指「灑」，而非指「血」，因「血」是中性）。將兩件同類之事（即基督的祭與亞伯的祭）相比，比將兩件類別與結果都不同之事（即基督的祭與亞伯自己的血[亞爾福特（ALFORD）所主張]——後者根本不是祭）相比，更為自然； 比較
來十一4， 創四4。
這也與全書信、尤其是本段
（來十二18-22）
的宗旨相符——即要顯明基督的祭與新約勝過舊約的眾祭（亞伯的祭是最早記載的；而且神親自見證它比該隱的祭更蒙悅納），比較
來九1-十39。
「更美」一詞暗示在某種已是好的事物之上更勝一籌：但亞伯自己的血對於基督之血所有效成就的目的毫無益處；它反而是呼求報復的。ARCHBISHOP MAGEE、HAMMOND、KNATCHBULL 皆持此說。本格爾（BENGEL）則視「亞伯的血」為地上一切為報復而呼喊之血的總稱，大大加劇了世上因罪而起的呼聲；這些呼聲被基督之血所抵消——那血在天上為我們平靜地說話，也從天上對我們說話。我較贊同 MAGEE 的見解。無論如何，若否認基督的贖罪是真正的挽回祭，便是推翻了基督的祭司職分，使摩西律法的獻祭成為無意義的兒戲，並使該隱的祭與亞伯的祭同樣被視為美好。
Originale inglese
24. new--not the usual term (kaine) applied to the Christian covenant
(Heb 9:15),
which would mean new as different from, and superseding the old; but Greek, "nea," "recent," "lately established," having the "freshness of youth," as opposed to age. The mention of Jesus, the Perfecter of our faith
(Heb 12:2),
and Himself perfected through sufferings and death, in His resurrection and ascension
(Heb 2:10; 5:9),
is naturally suggested by the mention of "the just made perfect" at their resurrection (compare
Heb 7:22).
Paul uses "Jesus," dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ.
and to the blood of sprinkling--here enumerated as distinct from "Jesus." BENGEL reasonably argues as follows: His blood was entirely "poured out" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible
(1Pe 1:18, 19).
No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place "BY His own blood" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type,
Heb 9:7, 12, 25; 13:11).
Paul does not say, by the efficacy of His blood, but, "by His own proper blood"
(Heb 9:12);
not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God"
(Heb 9:14).
So in
Heb 10:29,
the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in
Heb 13:12, 20;
also compare
Heb 10:19, with Heb 10:21.
So in the Lord's Supper
(1Co 10:16; 11:24-26),
the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of "the eternal covenant"
(Heb 13:20).
Once for all Christ sprinkled the blood peculiarly for us at His ascension
(Heb 9:12).
But it is called "the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth
(Heb 9:14; 10:22; Isa 52:15).
This sprinkling is analogous to the sprinkled blood of the Passover. Compare
Re 5:6,
"In the midst of the throne, a Lamb as it had been slain." His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood
(Heb 9:18, 22).
speaketh better things than that of Abel--namely, than the sprinkling (the best manuscripts read the article masculine, which refers to "sprinkling," not to "blood," which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [ALFORD], which was not a sacrifice at all); compare
Heb 11:4; Ge 4:4.
This accords with the whole tenor of the Epistle, and of this passage in particular
(Heb 12:18-22),
which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare
Heb 9:1-10:39.
The word "better" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So ARCHBISHOP MAGEE, HAMMOND, and KNATCHBULL. BENGEL takes "the blood of Abel" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer MAGEE'S view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel.
25
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繁體中文
25. 不要拒絕——因不信而拒絕。
那警戒我們的——即在基督裏的神。正如所灑的血被描繪為在天上為我們說話
來十二24；
照樣此處神被描繪為對我們說話
（來一1、2）。
他的道如今是萬物最後一次「震動」的前奏
（來十二27）。
這同一的道——如今在福音中從天上聽聞的——將要震動天地
（來十二26）。
那棄絕了——希臘文作「如同他們那樣棄絕」。他們表面順服地懇求不要再對他們說話
（來十二19），
其實掩蓋著悖逆的心，正如他們後來的行為所表明的
（來三16）。
在地上警戒他們的——希臘文作「以神諭式的警告啟示其神聖旨意」。
我們若背棄了——希臘文作「我們這些背棄的人」。這詞暗示比「拒絕」或「推辭」更頑梗的悖逆。
那從天上警戒我們的——即神藉著他的兒子在福音中、從他屬天的寶座上說話。因此基督講道時常論及「諸天的國」（希臘文，
太三2）。
頒布律法之時，神是藉著天使在地上（即西奈山）說話
（來二2； 比較
來一2）。
在
出二十22，
當神說「我從天上與你們說話」時，本處希伯來書的話表明：所指的並非最高的諸天，而是可見的天——雲與黑暗——神藉著天使從其中在西奈山上宣告律法。
Originale inglese
25. refuse not--through unbelief.
him that speaketh--God in Christ. As the blood of sprinkling is represented as speaking to God for us,
Heb 12:24;
so here God is represented as speaking to us
(Heb 1:1, 2).
His word now is the prelude of the last "shaking" of all things
(Heb 12:27).
The same word which is heard in the Gospel from heaven, will shake heaven and earth
(Heb 12:26).
who refused him--Greek, "refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to them by God any more
(Heb 12:19),
covered over refractory hearts, as their subsequent deeds showed
(Heb 3:16).
that spake--revealing with oracular warnings His divine will: so the Greek.
if we turn away--Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined."
him that speaketh from heaven--God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preaching frequent mention is made of "the kingdom of the heavens" (Greek,
Mt 3:2).
In the giving of the law God spake on earth (namely, Mount Sinai) by angels
(Heb 2:2;
compare
Heb 1:2).
In
Ex 20:22,
when God says, "I talked with you from heaven," this passage in Hebrews shows that not the highest heavens, but the visible heavens, the clouds and darkness, are meant, out of which God by angels proclaimed the law on Sinai.
26
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26. 當時——他在西奈頒布律法之時。
如今——在福音之下。
應許——他所宣告要來廢除現今秩序的話，對不敬虔之人乃是恐怖，對敬虔之人卻是應許，他們以喜樂的盼望期待其應驗。
再一次——參見
該二6， 該二21、22
的註釋，
此處將兩段經文合而為一。這震動始於彌賽亞第一次降臨；將在其第二次降臨時完成——屆時自然界中將有奇事伴隨一切抵擋彌賽亞之國度的傾覆。希伯來文直譯為「再過片刻」，即距那以彌賽亞降臨為終結的一系列動作開始，僅剩一個短暫的時刻。不僅如西奈之約立定之時那樣震動地，也要震動天。彌賽亞的兩次降臨被視為一體——完全的震動屬於第二次降臨，而第一次降臨時的震動已是其先兆：與耶路撒冷傾覆相連的動亂，預表了將要臨到的、即將再來的彌賽亞傾覆一切抵擋神之國度時的動亂。
Originale inglese
26. then shook--when He gave the law on Sinai.
now--under the Gospel.
promised--The announcement of His coming to break up the present order of things, is to the ungodly a terror, to the godly a promise, the fulfilment of which they look for with joyful hope.
Yet once more--Compare Notes, see on
Hag 2:6;
Hag 2:21, 22,
both of which passages are condensed into one here. The shaking began at the first coming of Messiah; it will be completed at His second coming, prodigies in the world of nature accompanying the overthrow of all kingdoms that oppose Messiah. The Hebrew is literally, "it is yet one little," that is, a single brief space till the series of movements begins ending in the advent of Messiah. Not merely the earth, as at the establishment of the Sinaitic covenant, but heaven also is to be shaken. The two advents of Messiah are regarded as one, the complete shaking belonging to the second advent, of which the presage was given in the shakings at the first advent: the convulsions connected with the overthrow of Jerusalem shadowing forth those about to be at the overthrow of all the God-opposed kingdoms by the coming Messiah.
27
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繁體中文
27. 這話*『再一次』*——保羅在聖靈默示下認可了
該二6
的七十士譯本譯法，為希伯來文預言（英文譯本所譯）增添了額外的含義——不僅是在「不多時」之內，而是作為最後的行動「再一次」。他論證的重點在於「一次」——一次永遠、一了百了。「既說『再一次』，聖靈便暗示已有某些事過去了，又將有某些別的事發生——這事將長存，不再被改變為別的；因為『一次』是排他的，即不是多次」[ESTIUS]。
受震動的——即天與地。震動既是全面的，移除也必如此，為那不能被震動的更美之事讓路。可比較猶太教體制（整個現今秩序的預表）讓位於新而長存的約：那是永遠福樂狀態的先鋒。
受造之物——即現今這可見的受造界：比較
林後五1， 來九11，
「人手所造的……屬乎這受造世界的」——即那些在受造時便如此被造、不能靠自己長存、終被移除之物。新的、長存的新天新地也是神所造的，但其本性高於物質的受造界——因它們被造成有分於那非被造之神的性情；故在此關係上，既與未受造的神合為一體，便不被視為與受造之物同類。前一意義上的受造之物並不長存；新天新地則如未受造的神一樣，「必長存在神面前」
（賽六十六22）。
聖靈——那新的屬天性情的種子，不僅在信徒靈魂中，也在將來的身體中——乃是一種非受造的、不死的原則。
Originale inglese
27. this word, Yet once more--So Paul, by the Spirit, sanctions the Septuagint rendering of
Hag 2:6,
giving an additional feature to the prophecy in the Hebrew, as rendered in English Version, not merely that it shall be in a little while, but that it is to be "once more" as the final act. The stress of his argument is on the "ONCE." Once for all; once and for ever. "In saying 'once more,' the Spirit implies that something has already passed, and something else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, that is, not many times" [ESTIUS].
those things that are shaken--the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss.
as of things . . . made--namely, of this present visible creation: compare
2Co 5:1; Heb 9:11,
"made with hands . . . of this creation," that is, things so made at creation that they would not remain of themselves, but be removed. The new abiding heaven and earth are also made by God, but they are of a higher nature than the material creation, being made to partake of the divine nature of Him who is not made: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God"
(Isa 66:22).
The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle.
28
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繁體中文
28. 得了——正如我們如今在盼望與確定的指望中得了，也在擁有聖靈作初熟果子的事上得了。這是我們作基督徒的特權。
我們當感恩——「我們當存感恩」[亞爾福特（ALFORD）隨屈梭多模（CHRYSOSTOM）所譯]。 但（1）此譯法是按古典希臘文，而非保羅表達「感恩」的用語。（2）若如此，應加上「對神」。（3）「借此我們可以事奉神」，與英文譯本的「恩典」（即福音的恩典，聖靈的工作，產生在事奉神上表現出來的信心）相合，卻不適用於「感恩」。
蒙喜悅——希臘文作「可喜悅地」。
虔誠敬畏——最古老的抄本作「敬虔的謹慎與敬畏」。敬虔的謹慎（與
來五7
的希臘文詞相同；參見
來五7
的註釋）
恐怕得罪那眼目清潔不看邪僻的神。敬畏則是恐怕為自己招致毀滅。
Originale inglese
28. receiving--as we do, in prospect and sure hope, also in the possession of the Spirit the first-fruits. This is our privilege as Christians.
let us have grace--"let us have thankfulness" [ALFORD after CHRYSOSTOM]. But (1) this translation is according to classical Greek, not Paul's phraseology for "to be thankful." (2) "To God" would have been in that case added. (3) "Whereby we may serve God," suits the English Version "grace" (that is Gospel grace, the work of the Spirit, producing faith exhibited in serving God), but does not suit "thankfulness."
acceptably--Greek, "well-pleasingly."
reverence and godly fear--The oldest manuscripts read, "reverent caution and fear." Reverent caution (same Greek as in
Heb 5:7;
see on
Heb 5:7)
lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves.
29
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繁體中文
29. 希臘文作「因為也」：引出一項額外的、激發殷勤的嚴肅動機。引自
申四24。
我們的神——我們在他裏面有指望的神，也是當敬畏的。他本是愛
（約壹四8、16）；
然而他的性情還有另一面：神對罪有烈怒
（來十27、31）。
Originale inglese
29. Greek, "For even": "for also"; introducing an additional solemn incentive to diligence. Quoted from
De 4:24.
our God--in whom we hope, is also to be feared. He is love
(1Jo 4:8, 16);
yet there is another side of His character; God has wrath against sin
(Heb 10:27, 31).
Heb 12:1-29
勸勉要效法剛才所述之信心的見證人：在試煉中不可灰心：當除掉一切罪惡的苦根：因為我們所服的不是使人恐懼的律法，而是恩惠的福音——輕忽此福音必因我們所享的特權更大而招致更重的刑罰
1. 我們也——與 Heb 12:11 所述之人一樣。
有許多見證人——希臘文為「有這麼多如雲彩圍繞我們的見證人」（如雲彩般在上環繞我們的無數群眾，「聖潔而澄澈」【亞歷山大的革利免（CLEMENT OF ALEXANDRIA）】）。這意象取自「賽跑」——自希臘—馬其頓帝國將希臘的國民競技之類習俗引入以來，即巴勒斯坦一帶也通行的意象。「見證人」好比擠在場邊觀看選手爭奪獎賞之賽的觀眾（Php 3:14）。那些「被見證」的人（希臘文，Heb 11:5, 39）反過來以兩種方式成為「見證人」：（1）以他們自身的經歷，證明神對他百姓的信實【亞爾福特（ALFORD）】（Heb 6:12），他們中有些人是現代意義上的殉道者；（2）觀看我們信心的爭戰；然而，「見證人」的這第二個意義，雖與此處意象若細究則相符，卻未在聖經中得到積極的、明確的、直接的支持。它使意象更為生動：正如觀眾群使參賽者更加奮發，那些曾親歷同一賽程的見證人雲彩，既為神信實作證，也當激勵我們更加殷勤。
重擔——正如賽跑選手藉節制飲食卸下身體的累贅；照樣，屬肉體的與屬世的私慾，以及一切無論來自外面或裏面、足以阻礙屬天賽程的事物，都是當脫去的屬靈重擔。「累贅」——一切多餘的重量；肉體的情慾、眼目的情慾並今生的驕傲，甚至那些無害且本來有益、卻會實在拖累我們的事物（Mr 10:50，瞎子丟下衣服來就耶穌；Mr 9:42-48；參 Eph 4:22; Col 3:9, 10）。
容易纏累我們的罪——希臘文為「容易圍困我們的罪」；路德（LUTHER）譯作「始終緊貼我們的」；「常環繞我們、始終在側、伺機而動的罪性傾向」【WAHL】。此處主要不是指「那罪」，云云，而是指一般的罪，然而特別針對「背道」——他早已警告他們當心此事，因他們可能漸漸被引誘偏離；這正是希伯來人易犯的罪：不信。
存心忍耐——希臘文為「以堅忍的心」（Heb 10:36）。論「奔跑」，參 1Co 9:24, 25。