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Heb 4:1-16.
英文原文
Heb 4:1-16.
THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST.
1. Let us . . . fear--not with slavish terror, but godly "fear and trembling"
(Php 2:12).
Since so many have fallen, we have cause to fear
(Heb 3:17-19).
being left us--still remaining to us after the others have, by neglect, lost it.
his rest--God's heavenly rest, of which Canaan is the type. "To-day" still continues, during which there is the danger of failing to reach the rest. "To-day," rightly used, terminates in the rest which, when once obtained, is never lost
(Re 3:12).
A foretaste of the rest Is given in the inward rest which the believer's soul has in Christ.
should seem to come short of it--Greek, "to have come short of it"; should be found, when the great trial of all shall take place [ALFORD], to have fallen short of attaining the promise. The word "seem" is a mitigating mode of expression, though not lessening the reality. BENGEL and OWEN take it, Lest there should be any semblance or appearance of falling short.
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2. 有福音传给他们——以预表的方式：他们在其中未能实现完全安息的属地迦南，向他们暗示他们当越过它仰望属天的安息地——信是进入那里的途径，而不信则从那里被排除，正如它曾从属地迦南被排除一样。
所听见的道——字面作"所听见的话"：他们所听见的话。
没有用信心与所听见的道调和——所以叙利亚文译本和古拉丁文译本——比我们任何抄本更古老——以及路西弗（Lucifer）读作"正如世界没有在信心里与听道者联合。"所听见的话作为生命的粮，必须借着人在信心中把它据为己有，才能化为血肉。单靠听见，如同在败坏的胃里未消化的食物一样毫无价值[图拉克（Tholuck）]。现存最古老的抄本权威支持另一种读法："他们既没有（希腊文宾格，与'他们'一致）在信心里与那些听道的人联合"——即与那些相信的、顺从的听道者联合，如迦勒和约书亚。所以上下文里来 4:7的"听"用于"顺从"："今日你们若听他的话"。不顺从的人没有在"同一个身体"里联合，反而像可拉那样分离出去：这是对那些从基督徒聚会中分离出去的类似分子的一种含蓄责备（来 10:25; 犹 19）。
英文原文
2. gospel preached . . . unto them--in type: the earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that they should look beyond to the heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earthly Canaan.
the word preached--literally, "the word of hearing": the word heard by them.
not being mixed with faith in them that heard--So the Syriac and the Old Latin Versions, older than any of our manuscripts, and LUCIFER, read, "As the world did not unite with the hearers in faith." The word heard being the food which, as the bread of life, must pass into flesh and blood through man's appropriating it to himself in faith. Hearing alone is of as little value as undigested food in a bad stomach [THOLUCK]. The whole of oldest extant manuscript authority supports a different reading, "unmingled as they were (Greek accusative case agreeing with 'them') in faith with its hearers," that is, with its believing, obedient hearers, as Caleb and Joshua. So "hear" is used for "obey" in the context,
Heb 4:7,
"To-day, if ye will hear His voice." The disobedient, instead of being blended in "the same body," separated themselves as Korah: a tacit reproof to like separatists from the Christian assembling together
(Heb 10:25; Jude 19).
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3. 但——为他主张需要"信心"（来 4:2）作辩护。
我们已经相信的人——我们这些在基督再来时将被发觉是已经相信了的人。
得以进入——即将要进入：两份最古老的抄本以及路西弗和古拉丁文译本如此。另外两份最古老的抄本作"让我们进入"。
那安息——希腊文作"进入那安息"——就是第九十五篇诗里所应许的。
正如他所说——神说不信者被拒于门外，暗示信得以进入那安息。然而保罗在此引文中所主要关注的，是那应许的"安息"尚未被进入。在来 4:11他又像在来 3:12-19那样，把信心作为进入其中的不可缺少的条件。
其实——虽然神在摩西时代很久以前已经完成他创造的工并进入了他自己的安息，但在那位以色列的领袖之下另一个安息仍被应许——大多数人因不信而未得着；虽然迦南的安息后来在约书亚之下得着了，但很久以后在大卫的日子，神在第九十五篇诗里仍论到神的安息如同尚未得着。因此，必定是指一个仍属未来的安息，即"留给我们神的百姓"在天上的那安息，来 4:3-9，那时他们要从他们的工作里安息，正如神从他的工作里安息一样，来 4:10。这论证是要指出，借着"我的安息"，神所指的是一个未来的安息，不是为他自己，而是为我们。
造齐了——希腊文作"使之存在"、"造"。
英文原文
3. For--justifying his assertion of the need of "faith,"
Heb 4:2.
we which have believed--we who at Christ's coming shall be found to have believed.
do enter--that is, are to enter: so two of the oldest manuscripts and LUCIFER and the old Latin. Two other oldest manuscripts read, "Let us enter."
into rest--Greek, "into the rest" which is promised in the ninety-fifth Psalm.
as he said--God's saying that unbelief excludes from entrance implies that belief gains an entrance into the rest. What, however, Paul mainly here dwells on in the quotation is that the promised "rest" has not yet been entered into. At
Heb 4:11
he again, as in
Heb 3:12-19
already, takes up faith as the indispensable qualification for entering it.
although, &c.--Although God had finished His works of creation and entered on His rest from creation long before Moses' time, yet under that leader of Israel another rest was promised, which most fell short of through unbelief; and although the rest in Canaan was subsequently attained under Joshua, yet long after, in David's days, God, in the ninety-fifth Psalm, still speaks of the rest of God as not yet attained. THEREFORE, there must be meant a rest still future, namely, that which "remaineth for the people of God" in heaven,
Heb 4:3-9,
when they shall rest from their works, as God did from His,
Heb 4:10.
The argument is to show that by "My rest," God means a future rest, not for Himself, but for us.
finished--Greek, "brought into existence," "made."
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4. 他说——神（创 2:2）。
神在第七日安息——这安息不是随第七日而终，而是从那时开始并仍在持续，信徒将来要进入其中。神的安息不是因疲乏而被迫的安息，也不是由闲懒组成，而是那以创造为开始的支持与治理[阿尔福德（Alford）]。所以摩西记录了前六日每一日的结束，却未记第七日的。
英文原文
4. he spake--God
(Ge 2:2).
God did rest the seventh day--a rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which creation was the beginning [ALFORD]. Hence Moses records the end of each of the first six days, but not of the seventh.
from all his works--Hebrew,
Ge 2:2,
"from all His work." God's "work" was one, comprehending, however, many "works."
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5. 又在这一处*——在这段诗篇里又暗示，那安息在那时仍然是未来的。
英文原文
5. in this place--In this passage of the Psalm again, it is implied that the rest was even then still future.
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6. 必有安息*——仍待实现。
有人要进去*——拒绝不信者进入，实际上就是应许信者得以进入。神不愿他的安息之处空着，而是要宾客满堂（路 14:23）。
先前有福音传给他们的人不得进去*——字面作"那些最先（在摩西时代）有福音传给他们的人"，即以预表的方式，见来 4:2注释。
不信——希腊文更恰当作"不顺从"（见来 3:18注释）。
英文原文
6. it remaineth--still to be realized.
some must enter--The denial of entrance to unbelievers is a virtual promise of entrance to those that believe. God wishes not His rest to be empty, but furnished with guests
(Lu 14:23).
they to whom it was first preached entered not--literally, "they who first (in the time of Moses) had the Gospel preached to them," namely, in type, see on
Heb 4:2.
unbelief--Greek, rather "disobedience" (see on
Heb 3:18).
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7. 又——应许重新出现。照希腊文的次序译作"他限定一日，就是'今日'"。在此保罗插入"过了这么长的时候（占有迦南五百年之后）在大卫的诗篇里说"，并以"如前面已经所说（最古老的希腊文抄本如此，前面即来 3:7, 15），你们今日若听他的声音"等等来恢复引文[阿尔福德（Alford）]。
英文原文
7. Again--Anew the promise recurs. Translate as the Greek order is, "He limited a certain day, 'To-day.'" Here Paul interrupts the quotation by, "In (the Psalm of) David saying after so long a time (after five hundred years' possession of Canaan)," and resumes it by, "as it has been said before (so the Greek oldest manuscript, before, namely,
Heb 3:7, 15),
To-day if ye hear His voice," &c. [ALFORD].
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8. 回答可能针对他论证而提出的反驳：即那些由约书亚（这里的"耶稣"即此意，正如徒 7:45那样）带入迦南的人确实进入了神的安息。如果神的安息是指迦南，神就不会在他们进入那地之后，还论到（或还在论[阿尔福德（Alford）]）进入安息的另一（未来的）日子。
英文原文
8. Answer to the objection which might be made to his reasoning, namely, that those brought into Canaan by Joshua (so "Jesus" here means, as in
Ac 7:45)
did enter the rest of God. If the rest of God meant Canaan, God would not after their entrance into that land, have spoken (or speak [ALFORD]) of another (future) day of entering the rest.
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9. 这样看来——因为神"论到另一日"（见来 4:8注释）。
留有——仍要由"那必进入的有人"（来 4:6）来在将来实现，即"神的百姓"——那要进入神的安息（"我的安息"，来 4:3）的真以色列人。神的安息是一个安息日的安息；我们的也将如此。
安息——希腊文作"安息日的安息"（Sabbatism）。在时间里有多个安息日，但那时将有对一个安息日之安息的享受与持守：一个完全而永恒的安息。来 4:8里的"安息"是希腊文作"catapausis"；希伯来文作"诺亚（Noah）"——指从疲乏中得安息，正如方舟在飘摇之后停在亚拉腊上；也正如以色列在约书亚之下终于在迦南从争战中得享安息。但来 4:9这里的"安息"是更高贵、更崇高的（希伯来文）"安息日（Sabbath）"的安息；字面作"停止"：即完工后从工作里的安息（来 4:4），正如神安息了（启 16:17）。两种"安息"的观念合在一起，便给出了属天安息日的完全图景。从疲乏、忧愁和罪中得安息；并在神新造的完工中得安息（启 21:5）。整个更新的受造界都将有分于其中；在那里没有什么能打破永恒的安息日；三一神要因他手所作的工欢喜（番 3:17）。
摩西作为律法的代表，不能领以色列人进入迦南：律法引我们到基督那里，在那里它的功用就止息，正如摩西的功用在迦南边境止息一样：是耶稣——约书亚的预表实体——领我们进入属天的安息。本节间接地确立了安息日至今仍然有效的义务；因为预表要持续到它被预表实体所取代：照样，律法的祭物持续到那伟大的预表实体之祭取代它为止。既然那预表实体的属天安息日之安息，要等到基督——我们福音的约书亚——来引领我们进入时才来到，预表性的属地安息日就必须持续到那时。犹太人称那将来的安息为"全然安息之日"。
英文原文
9. therefore--because God "speaks of another day" (see on
Heb 4:8).
remaineth--still to be realized hereafter by the "some (who) must enter therein"
(Heb 4:6),
that is, "the people of God," the true Israel who shall enter into God's rest ("My rest,"
Heb 4:3).
God's rest was a Sabbatism; so also will ours be.
a rest--Greek, "Sabbatism." In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. The "rest" in
Heb 4:8
is Greek, "catapausis;" Hebrew, "Noah"; rest from weariness, as the ark rested on Ararat after its tossings to and fro; and as Israel, under Joshua, enjoyed at last rest from war in Canaan. But the "rest" in this
Heb 4:9
is the nobler and more exalted (Hebrew) "Sabbath" rest; literally, "cessation": rest from work when finished
(Heb 4:4),
as God rested
(Re 16:17).
The two ideas of "rest" combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation
(Re 21:5).
The whole renovated creation shall share in it; nothing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands
(Zep 3:17).
Moses, the representative of the law, could not lead Israel into Canaan: the law leads us to Christ, and there its office ceases, as that of Moses on the borders of Canaan: it is Jesus, the antitype of Joshua, who leads us into the heavenly rest. This verse indirectly establishes the obligation of the Sabbath still; for the type continues until the antitype supersedes it: so legal sacrifices continued till the great antitypical Sacrifice superseded it, As then the antitypical heavenly Sabbath-rest will not be till Christ, our Gospel Joshua, comes, to usher us into it, the typical earthly Sabbath must continue till then. The Jews call the future rest "the day which is all Sabbath."
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10. 因为——为刚才所用的"安息"或"安息日的安息"一词作辩护和解释（见来 4:9注释）。
进入安息*——凡一次进入的。
他的安息——神的安息：那由神为他百姓所预备的安息[埃斯提乌（Estius）]。更恰当作"他的安息"：那人的安息：即由神所指定作为他的分。希腊文与紧随其后的"自己"一词相同。
已经歇了*——希腊文的不定过去时用于不定时间，"惯常歇了"，或更恰当作"安息了"。过去时同时暗示其确实性*，也暗示今生已在基督里赐下一种预尝[格罗提乌（Grotius）]（耶 6:16; 太 11:28, 29）。按本节，我们最高的福分将在于我们与神合而为一、被模成与他——我们的原型——相符的样式[加尔文（Calvin）]。
自己的工作*——甚至从那些良善并适合做工之时的工作中。在伊甸园里，劳作之后便是安息（创 2:3, 15）。神的工作及其后的安息是我们当效法的原型。论证是：凡一次进入安息的，就从劳作中安息了；但神的百姓至今还未从其中安息，所以他们还未进入那安息，因此它必仍属未来。阿尔福德（Alford）译作："那进入他的（或神的，但更恰当是'他的'；赛 11:10'他的安息'；'主人的快乐'，太 25:21, 23）安息的（即耶稣，我们的先驱，来 4:14; 6:20'已经入了诸天的神的儿子'：与预表的约书亚相对——他并没有把神的百姓带入属天的安息），他自己（强调的）就从他的工作里安息了（来 4:4），正如神从自己的安息了一样"（希腊文作"工作"）。这论证虽一般适用于任何进入自己安息的人，可能特别暗指耶稣——那预表实体的约书亚——他既在升天时进入他的安息，就从他那新造之工中歇息了，正如神在第七日从物质创造之工中安息一样。这不是说他已经停止了救赎之工的进行，不，他借中保之职仍托住它；但他已经歇了那些构成根基的部分之工；祭物已经一次永远地成就了。参神创造之工的一次永远完成、安息，却如今仍被托住（见来 4:4注释）。
英文原文
10. For--justifying and explaining the word "rest," or "Sabbatism," just used (see on
Heb 4:9).
he that is entered--whosoever once enters.
his rest--God's rest: the rest prepared by God for His people [ESTIUS]. Rather, "His rest": the man's rest: that assigned to him by God as his. The Greek is the same as that for "his own" immediately after.
hath ceased--The Greek aorist is used of indefinite time, "is wont to cease," or rather, "rest": rests. The past tense implies at the same time the certainty of it, as also that in this life a kind of foretaste in Christ is already given [GROTIUS]
(Jer 6:16; Mt 11:28, 29).
Our highest happiness shall, according to this verse, consist in our being united in one with God, and moulded into conformity with Him as our archetype [CALVIN].
from his own works--even from those that were good and suitable to the time of doing work. Labor was followed by rest even in Paradise
(Ge 2:3, 15).
The work and subsequent rest of God are the archetype to which we should be conformed. The argument is: He who once enters rest, rests from labors; but God's people have not yet rested from them, therefore they have not yet entered the rest, and so it must be still future. ALFORD translates, "He that entered into his (or else God's, but rather 'his';
Isa 11:10,
'His rest': 'the joy of the Lord,'
Mt 25:21, 23)
rest (namely, Jesus, our Forerunner,
Heb 4:14; 6:20,
'The Son of God that is passed through the heavens': in contrast to Joshua the type, who did not bring God's people into the heavenly rest), he himself (emphatical) rested from his works
(Heb 4:4),
as God (did) from His own" (so the Greek, "works"). The argument, though generally applying to anyone who has entered his rest, probably alludes to Jesus in particular, the antitypical Joshua, who, having entered His rest at the Ascension, has ceased or rested from His work of the new creation, as God on the seventh day rested from the work of physical creation. Not that He has ceased to carry on the work of redemption, nay, He upholds it by His mediation; but He has ceased from those portions of the work which constitute the foundation; the sacrifice has been once for all accomplished. Compare as to God's creation rest, once for all completed, and rested from, but now still upheld (see on
Heb 4:4).
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11. 所以我们务必——既然这样应许在我们面前，我们也可能像他们一样因不信而赶不上。
竭力——希腊文作"殷勤竭力"。
进入那安息——那仍是未来、如此荣耀的安息。或照阿尔福德（Alford）对来 4:10的译法："基督已经先进入的那安息"（来 4:14; 来 6:20）。
跌倒——是灵魂的跌倒，不像那悖逆之以色列人只是身体的跌倒（来 3:17）。
落到那样不信的样子——阿尔福德（Alford）译作"跌入同样的样子"。"跌倒"在希腊文中较不显著的位置支持这一译法。意思是"免得有人跌入他们所留下的那样不顺从（希腊文'unbelief'如此之意）的样本之中"[格罗提乌（Grotius）]。犹太人说："父母是给儿女的鉴戒（警告）。"
英文原文
11. Let us . . . therefore--Seeing such a promise is before us, which we may, like them, fall short of through unbelief.
labour--Greek, "strive diligently."
that rest--which is still future and so glorious. Or, in ALFORD'S translation of
Heb 4:10,
"That rest into which Christ has entered before"
(Heb 4:14; Heb 6:20).
fall--with the soul, not merely the body, as the rebel Israelites fell
(Heb 3:17).
after the same example--ALFORD translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into such disobedience (so the Greek for 'unbelief' means) as they gave a sample of" [GROTIUS]. The Jews say, "The parents are a sign (warning) to their sons."
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12. 因为——这样殷勤竭力（来 4:11）是我们的本分，因为我们要面对的是一位以他的"道"——我们将受审于其下——鉴察人心、其眼睛无所不见的神（来 4:13）。
这里归给神的道的属性，以及整个上下文，都表明它是在其JUDICIAL（审判的）大能中被看待的——借着这大能，它曾将那不顺从之以色列人定罪、拒于迦南之外，也将那不信、所谓基督徒的人拒于属天安息之外。这里主要所思想的并不是神成文之道，虽然这段经文常常被引用得好像它就是。然而神的道（与来 4:2所传的相同），在此以最广的意义使用，但特别参照其审判的大能，包含神之道——那圣灵的两刃剑：一刃为定罪并使一些人归信（来 4:2），另一刃为定罪并毁灭不信的人（来 4:14）。启 19:15同样地把道的审判大能表现为从基督口中出来击打列国的利剑。那对信者拯救的道（来 4:2），对不顺从者却是毁灭的道（林后 2:15, 16）。有人把本段归诸位格之道，但这里不是此意：因为他不是那剑，而是有那剑。如此参照约书亚便恰当地接在来 4:8之后。
活泼的——希腊文作"活的"；具有活的大能，如"永生神""口中的杖、嘴里的气"。
有功效——希腊文作"活泼有力的"；不仅活，而且活泼有效地运行。
比……更锋利——"更切割"。
两刃的——刃与背都锋利。参"圣灵的剑……神的道"（弗 6:17）。它的双重能力似乎由它是"两刃的"所暗示。"它审判心里的一切，因为它在其中穿透过去，同时惩罚[不信者]并鉴察[信者与不信者]"[屈梭多模（Chrysostom）]。斐洛（Philo）也类似地说："神在亚伯拉罕祭物的肉块之间经过（创 15:17，然而那里经过肉块的是'烧着的火把'），他的道随着——这道是万物的切割者：这把剑磨得极其锋利，永不停息地分割一切可感觉之物，甚至那些感官所不能知觉、物质上不能分割、却可借道而知觉和分割之物。"保罗早年在希腊的大数学校和耶路撒冷的希伯来学校所受的训练，足以解释他为何熟悉斐洛的思想模式——这些思想在各地有学问的犹太人中必很流行，虽然斐洛本人属亚历山大，不属耶路撒冷。他既向犹太人说话，便借着圣灵认可他们当时文学中真实的部分，正如他向外邦人说话时所作的（徒 17:28）。
刺入——希腊文作"穿过"。
甚至魂与灵都能剖开——即甚至达到那动物性魂（人非物质本性中较低的部分，是动物欲望的所在，与人共通于禽兽）的分离（参同一希腊文林前 2:14"属血气[动物性之魂]的人"[犹 19]），与灵（人较高的部分，能接受神的灵，并将他与属天存在相连）。
骨节与骨髓——更恰当作"（甚至达到）二者的骨节（以致能分开它们）与骨髓"。基督"知道人里面有什么"（约 2:25）：所以他的道达到对人最隐藏的部分、感情和思想最亲密而准确的认识，把人里面属属灵的与属肉体的和动物性的区分开来——灵与魂分开：参箴 20:27。正如利未祭司的刀达到分割紧密结合的部分如肢体的骨节，并刺透最内里的部分如骨髓（希腊文是复数）；照样神的道分割人非物质的所是中紧密结合的部分——魂与灵——并刺透灵的最内里部分。（甚至达到）"二者的骨节与骨髓"这一子句，附属于"甚至魂与灵都能剖开"这一子句。（在最古老的抄本中，如同英文译本，没有"二者"这个词，而"骨节……"那子句里却有"二者"——这标明后者是附属性的）。一个图像（适于向犹太人说话）取自祭司之刀对骨节字面的分割，以及对骨髓的刺透、敞开，借此说明前面提到的属灵的"魂与灵的分割"——借这分割，魂与灵各自在神面前被铺陈为赤露敞开；这一见解与来 4:13相符。显然"魂与灵的分割"对应于那剑达到之时所剖开的"骨节"，正如"灵"对应于最内里的"骨髓"。"摩西塑造魂，基督塑造灵。魂带着身体；灵带着魂和身体。"阿尔福德（Alford）的解释很笨拙，他使魂本身、灵本身都被分割，而不是魂与灵的分割；同样他不仅使骨节被剖开，连骨髓也被剖开（？）。道的分割与深透的大能既有惩罚性的，也有医治性的效果。
心中的思念和主意都能辨明*——希腊文*作"能判断诸意念"。
主意——更恰当作"构思"[克雷利乌（Crellius）]；"观念"[阿尔福德（Alford）]。正如"思念"的希腊文关乎心思和感情，照样"主意"或更恰当说"心思的构思"关乎理智。
英文原文
12. For--Such diligent striving
(Heb 4:11)
is incumbent on us FOR we have to do with a God whose "word" whereby we shall be judged, is heart-searching, and whose eyes are all-seeing
(Heb 4:13).
The qualities here attributed to the word of God, and the whole context, show that it is regarded in its JUDICIAL power, whereby it doomed the disobedient Israelites to exclusion from Canaan, and shall exclude unbelieving so-called Christians from the heavenly rest. The written Word of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached,
Heb 4:2),
used here in the broadest sense, but with special reference to its judicial power, INCLUDES the Word of God, the sword of the Spirit with double edge, one edge for convicting and converting some
(Heb 4:2),
and the other for condemning and destroying the unbelieving
(Heb 4:14).
Re 19:15
similarly represents the Word's judicial power as a sharp sword going out of Christ's mouth to smite the nations. The same word which is saving to the faithful
(Heb 4:2)
is destroying to the disobedient
(2Co 2:15, 16).
The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but has the sword. Thus reference to Joshua appropriately follows in
Heb 4:8.
quick--Greek, "living"; having living power, as "the rod of the mouth and the breath of the lips" of "the living God."
powerful--Greek, "energetic"; not only living, but energetically efficacious.
sharper--"more cutting."
two-edged--sharpened at both edge and back. Compare "sword of the Spirit . . . word of God"
(Eph 6:17).
Its double power seems to be implied by its being "two-edged." "It judges all that is in the heart, for there it passes through, at once punishing [unbelievers] and searching [both believers and unbelievers]" [CHRYSOSTOM]. PHILO similarly speaks of "God passing between the parts of Abraham's sacrifices
(Ge 15:17,
where, however, it is a 'burning lamp' that passed between the pieces) with His word, which is the cutter of all things: which sword, being sharpened to the utmost keenness, never ceases to divide all sensible things, and even things not perceptible to sense or physically divisible, but perceptible and divisible by the word." Paul's early training, both in the Greek schools of Tarsus and the Hebrew schools at Jerusalem, accounts fully for his acquaintance with Philo's modes of thought, which were sure to be current among learned Jews everywhere, though Philo himself belonged to Alexandria, not Jerusalem. Addressing Jews, he by the Spirit sanctions what was true in their current literature, as he similarly did in addressing Gentiles
(Ac 17:28).
piercing--Greek, "coming through."
even to the dividing asunder of soul and spirit--that is, reaching through even to the separation of the animal soul, the lower part of man's incorporeal nature, the seat of animal desires, which he has in common with the brutes; compare the same Greek,
1Co 2:14,
"the natural [animal-souled] man"
(Jude 19),
from the spirit (the higher part of man, receptive of the Spirit of God, and allying him to heavenly beings).
and of the joints and marrow--rather, "(reaching even TO) both the joints (so as to divide them) and marrow." Christ "knows what is in man"
(Joh 2:25):
so His word reaches as far as to the most intimate and accurate knowledge of man's most hidden parts, feelings, and thoughts, dividing, that is, distinguishing what is spiritual from what is carnal and animal in him, the spirit from the soul: so
Pr 20:27.
As the knife of the Levitical priest reached to dividing parts, closely united as the joints of the limbs, and penetrated to the innermost parts, as the marrows (the Greek is plural); so the word of God divides the closely joined parts of man's immaterial being, soul and spirit, and penetrates to the innermost parts of the spirit. The clause (reaching even to) "both the joints and marrow" is subordinate to the clause, "even to the dividing asunder of soul and spirit." (In the oldest manuscripts as in English Version, there is no "both," as there is in the clause "both the joints and . . . which marks the latter to be subordinate). An image (appropriate in addressing Jews) from the literal dividing of joints, and penetrating to, so as to open out, the marrow, by the priest's knife, illustrating the previously mentioned spiritual "dividing of soul from spirit," whereby each (soul as well as spirit) is laid bare and "naked" before God; this view accords with
Heb 4:13.
Evidently "the dividing of the soul from the spirit" answers to the "joints" which the sword, when it reaches unto, divides asunder, as the "spirit" answers to the innermost "marrow." "Moses forms the soul, Christ the spirit. The soul draws with it the body; the spirit draws with it both soul and body." ALFORD'S interpretation is clumsy, by which he makes the soul itself, and the spirit itself, to be divided, instead of the soul from the spirit: so also he makes not only the joints to be divided asunder, but the marrow also to be divided (?). The Word's dividing and far penetrating power has both a punitive and a healing effect.
discerner of the thoughts--Greek, "capable of judging the purposes."
intents--rather, "conceptions" [CRELLIUS]; "ideas" [ALFORD]. AS the Greek for "thoughts" refers to the mind and feelings, so that for "intents," or rather "mental conceptions," refers to the intellect.
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13. 被造的——无论可见或不可见的。
在他眼前——在神眼前（来 4:12）。"神的智慧，单纯地多面、一致地多形，以不可测度的测度，测度一切不可测度之物。"
都是赤露敞开的——字面作"仰卧以致颈项裸露"，如同祭牲颈项暴露以备献祭。希腊文完成时暗示这是我们相对于神的持续状态。"人啊，向你的神显出羞愧与敬畏吧，因为没有任何幔子、任何扭曲、弯曲、掩饰或伪装，能遮盖不信"（希腊文作'不顺从'，来 4:11）。所以我们当殷勤竭力进入那安息，免得有人因实际的不信而跌倒（来 4:11）。
英文原文
13. creature--visible or invisible.
in his sight--in God's sight
(Heb 4:12).
"God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible."
opened--literally, "thrown on the back so as to have the neck laid bare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies that this is our continuous state in relation to God. "Show, O man, shame and fear towards thy God, for no veil, no twisting, bending, coloring, or disguise, can cover unbelief" (Greek, 'disobedience,'
Heb 4:11).
Let us, therefore, earnestly labor to enter the rest lest any fall through practical unbelief
(Heb 4:11).
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14. 我们既然有一位——所以既有；恢复来 2:17的思路。
大——因为他是"神的儿子，高过诸天"（来 7:26）：是律法大祭的原型和预表实体。
入了天——更恰当作"穿过了诸天"，即那些介于我们与神之间的诸天——空气天，以及在其上包含天体（日、月等）的天。这些诸天是幔子，我们的大祭穿过了它进入天上的天——神的直接临在——正如利未的大祭穿过幔子进入至圣所。无论是摩西、甚至约书亚，都不能领我们进入这安息，唯独耶稣——作为我们的先驱——已经属灵地、并在将来要以实际的同在、身体、魂与灵，领他的百姓进入属天的安息。
耶稣——预表实体的约书亚（来 4:8）。
便当持定——与"随流失去"（来 2:1）相反；也与"离弃"（来 6:6）相反。既然随后是属格，字面意义是"让我们持定我们所信的"，即作为我们承认与认信之内容的信仰和盼望。当意义为"坚守"时则用宾格[提特曼（Tittmann）]。
英文原文
14. Seeing then--Having, therefore; resuming
Heb 2:17.
great--as being "the Son of God, higher than the heavens"
(Heb 7:26):
the archetype and antitype of the legal high priest.
passed into the heavens--rather, "passed through the heavens," namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon, &c. These heavens were the veil which our High Priest passed through into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passed through the veil into the Holy of Holies. Neither Moses, nor even Joshua, could bring us into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence, body, soul, and spirit, brings His people into the heavenly rest.
Jesus--the antitypical Joshua
(Heb 4:8).
hold fast--the opposite of "let slip"
(Heb 2:1);
and "fall away"
(Heb 6:6).
As the genitive follows, the literally, sense is, "Let us take hold of our profession," that is, of the faith and hope which are subjects of our profession and confession. The accusative follows when the sense is "hold fast" [TITTMANN].
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15. 因——"持定我们所信的"（来 4:14）的动机，即我们从我们的大祭司那里可期待的同情与帮助。他虽"大"（来 4:14），却非不顾念我们；不，正因他在凡事上与我们同为一人——只是他没有罪——他在每一试探里同情我们。他虽被升到最高诸天，却改了地方，没有改他相对于我们的本性和职分——改了他的状况，却没有改他的情感。参太 26:38"你们和我一同警醒"：表明他在肉身之日渴望他所爱之人的同情：照样他如今赐给他受苦的百姓他的同情。参预表的亚伦，他进入圣所时在审判的胸牌上、在他心上担着十二支派的名字，在耶和华面前作为常不断的记念（出 28:29）。
并非不能体恤——希腊文作"不能同情我们的软弱"：我们的软弱，身体与道德上的（不是罪，而是易受其攻击）。他虽无罪，却能同情我们这些罪人；他的理解比我们软弱之人更敏锐地察觉试探的形式；他的意志如火烧去投于其中的一滴水那样即刻地排斥它们。所以他经历性地知道胜过试探需要何等的能力。他能同情，因为他同时受了没有罪的试探、却又真实地受了试探[本格尔（Bengel）]。唯独在他里面，我们有一个适合各种性情、各种境遇之人的榜样。他在同情里迁就每一个人，如同他不仅取了一般的人性，还取了那独一个体的独特本性。
只是——"不，倒不如说，他（是一位）被试探的"[阿尔福德（Alford）]。
与我们一样——希腊文作"照着（我们的）样式"。
没有罪——希腊文作"choris"，"与罪分开"（来 7:26）。如果用的是希腊文的"aneu"，罪就会被看作缺席于主体基督之外的客体；但这里的choris暗示基督这主体被看作与罪这客体分开[提特曼（Tittmann）]。所以在他一切试探的起头、过程与结果上，罪在他里面毫无所有；他与罪分开、分离[阿尔福德（Alford）]。
英文原文
15. For--the motive to "holding our profession"
(Heb 4:14),
namely the sympathy and help we may expect from our High Priest. Though "great"
(Heb 4:14),
He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare
Mt 26:38,
"watch with me": showing His desire in the days of His flesh for the sympathy of those whom He loved: so He now gives His suffering people His sympathy. Compare Aaron, the type, bearing the names of the twelve tribes in the breastplate of judgment on his heart, when he entered into the holy place, for a memorial before the Lord continually
(Ex 28:29).
cannot be touched with the feeling of--Greek, "cannot sympathize with our infirmities": our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, can sympathize with us sinners; His understanding more acutely perceived the forms of temptation than we who are weak can; His will repelled them as instantaneously as the fire does the drop of water cast into it. He, therefore, experimentally knew what power was needed to overcome temptations. He is capable of sympathizing, for He was at the same time tempted without sin, and yet truly tempted [BENGEL]. In Him alone we have an example suited to men of every character and under all circumstances. In sympathy He adapts himself to each, as if He had not merely taken on Him man's nature in general, but also the peculiar nature of that single individual.
but--"nay, rather, He was (one) tempted" [ALFORD].
like as we are--Greek, "according to (our) similitude."
without sin--Greek, "choris," "separate from sin"
(Heb 7:26).
If the Greek "aneu" had been used, sin would have been regarded as the object absent from Christ the subject; but choris here implies that Christ, the subject, is regarded as separated from sin the object [TITTMANN]. Thus, throughout His temptations in their origin, process, and result, sin had nothing in Him; He was apart and separate from it [ALFORD].
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16. 来到——更恰当作希腊文的"亲近"、"近前来"。
坦然无惧地——希腊文作"带着确信"或"言论自由"（弗 6:19）。
施恩的宝座——神的宝座，借着我们在神右边之大祭司的中保，已经成为我们的施恩宝座（来 8:1; 12:2）。我们以我们大祭司耶稣那有功劳的死来恳求，就必常常遇见神坐在施恩的宝座上。与约伯的抱怨（伯 23:3-8）和以利户的"若"等等（伯 33:23-28）成对比。
得——更恰当作"领受"。
怜恤——"怜悯"，从其词源（字面作因着受苦的共通而有的共感），对应于我们这位大祭司"体恤我们的软弱"的特性（来 4:15）。
蒙恩惠——对应于"施恩的宝座"。怜恤特别指罪的赦免与除去；恩惠指属灵恩赐拯救性的赐予[埃斯提乌（Estius）]。参"到我这里来……我就使你们得安息（初次相信时领受的安息）。你们当负我的轭……你们就必找着安息（每日顺服基督容易的轭所找着的持续的安息与平安；前者对应于这里的'领受怜恤'；后者对应于'找着恩惠'，太 11:28, 29）。
作随时的帮助——希腊文作"及时地"。在我们被试探淹没之前；当我们最需要之时——在试探与逼迫中；适合于时间、人物和既定目的的（诗 104:27）。恩惠的供应为信徒存留以应付一切急需；但他们只在需要发生时才得着供应。参"按所定的"时候，罗 5:6。不是如阿尔福德（Alford）所解释的"及时的帮助"，即今日，当门尚向我们敞开之时；悦纳的时候（林后 6:2）。
帮助——参来 2:18"他能搭救那些被试探的人"。
英文原文
16. come--rather as Greek, "approach," "draw near."
boldly--Greek, "with confidence," or "freedom of speech"
(Eph 6:19).
the throne of grace--God's throne is become to us a throne of grace through the mediation of our High Priest at God's right hand
(Heb 8:1; 12:2).
Pleading our High Priest Jesus' meritorious death, we shall always find God on a throne of grace. Contrast Job's complaint
(Job 23:3-8)
and Elihu's " IF," &c.
(Job 33:23-28).
obtain--rather, "receive."
mercy--"Compassion," by its derivation (literally, fellow feeling from community of suffering), corresponds to the character of our High Priest "touched with the feeling of our infirmities"
(Heb 4:15).
find grace--corresponding to "throne of grace." Mercy especially refers to the remission and removal of sins; grace, to the saving bestowal of spiritual gifts [ESTIUS]. Compare "Come unto Me . . . and I will give you rest (the rest received on first believing). Take My yoke on you . . . and ye shall find rest (the continuing rest and peace found in daily submitting to Christ's easy yoke; the former answers to "receive mercy" here; the latter, to "find grace,"
Mt 11:28, 29).
in time of need--Greek, "seasonably." Before we are overwhelmed by the temptation; when we most need it, in temptations and persecutions; such as is suitable to the time, persons, and end designed
(Ps 104:27).
A supply of grace is in store for believers against all exigencies; but they are only supplied with it according as the need arises. Compare "in due time,"
Ro 5:6.
Not, as ALFORD explains, "help in time," that is, to-day, while it is yet open to us; the accepted time
(2Co 6:2).
help--Compare
Heb 2:18,
"He is able to succor them that are tempted."
来 4:1-16。
神安息的应许借基督得以完全实现：我们当竭力借着他——我们那位体恤人的大祭司——来获取这应许。
1. 我们既蒙留下有进入他安息的应许，就当畏惧*——不是奴仆的恐惧，而是敬虔的"恐惧战兢"（腓 2:12）。既然许多人已经跌倒，我们就有理由恐惧（来 3:17-19）。
留下——即在别人因疏忽失去它之后，仍存留给我们。
他的安息——神属天的安息，迦南是其预表。"今日"仍在持续，其间有未能进入那安息的危险。"今日"被正确使用时，就终结于那安息之中——那安息一旦获得就永不失落（启 3:12）。那安息的预尝已在信徒的灵魂于基督里所得的内在安息中赐下。
似乎是赶不上了——希腊文作"已经赶不上"了；在大试炼临到众人之时[阿尔福德（Alford）]，被发觉未能达到那应许。"似乎"是一种缓和的表达方式，但并不减少其真实性。本格尔（Bengel）和欧文（Owen）理解为：免得有赶不上的任何表象或外观。