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英文原文
The apostle, having in the foregoing chapter set forth the sin and punishment of the ancient Jews, proceeds in this, I. To declare that our privileges by Christ under the gospel exceed the privileges of the Jewish church under Moses, as a reason why we should make a right improvement of them, Heb 4:1-4. II. He assigns the cause why the ancient Hebrews did not profit by their religious privileges, Heb 4:2. Then, III. Confirms the privileges of those who believe, and the misery of those who continue in unbelief, Heb 4:3-10. IV. Concludes with proper and powerful arguments and motives to faith and obedience.
1-10
Gospel Privileges; Cautions against Apostasy (62 AD)
福音的特权；防备背道的警戒（公元62年）
¹ 我们既蒙留下有进入他安息的应许，就当畏惧，免得我们中间或有人似乎是赶不上了。
² 因为有福音传给我们，像传给他们一样；只是所听见的道与他们无益，因为他们没有信心与所听见的道调和。
³ 但我们已经相信的人得以进入那安息，正如神说：「我在怒中起誓说：他们断不可进入我的安息！」其实造物之工，从创世以来已经成全了。
⁴ 论到第七日，有一处说：「到第七日神就歇了他一切的工。」
⁵ 又有一处说：「他们断不可进入我的安息！」
⁶ 既有必进安息的人，那先前听见福音的，因为不信从，不得进去，
⁷ 所以过了多年，就在大卫的书上，又限定一日，如以上所引的说：「你们今日若听他的话，就不可硬着心。」
⁸ 若是约书亚已叫他们享了安息，后来神就不再提别的日子了。
⁹ 这样看来，必另有一安息日的安息，为神的子民存留。
¹⁰ 因为那进入安息的，乃是歇了自己的工，正如神歇了他的工一样。
在此，一、使徒宣告：我们在基督里于福音之下所享的特权，不仅与摩西律法之下所享的同等伟大，甚至更大。他特别指出这一点：我们蒙留下了进入他安息的应许；即：进入与基督立约的关系，进入借着基督与神相交的状态，并在其中长进，直到我们在荣耀里得以完全。我们有关于这安息的启示，有应许，也有如何能达到的最好指引。这属灵安息的应许，是主耶稣基督在他的遗命和遗书中作为宝贵的遗赠留给我们。我们当留意，要成为这遗赠的承受者，要在这安息上、并在这脱离罪、撒但和肉体的辖制——人的灵魂正是因此被奴役、并失去灵魂真正的安息——上提出我们的权利要求；并得以从律法的轭和其一切烦重的礼仪与事奉中得释放，得以在神的典章和护理中、并在我们自己的良心里享受与神的平安，从而得着那在天上完全而永远的安息的盼望和凭据。
二、他证明他的断言为真——我们与他们有同等大的优势。因为他说（来 4:2）：「有福音传给我们，像传给他们一样」；新旧两约之下，所传的在实质上是同一福音，只是不如新约之下那样清楚；在旧约之下不如在新约之下那样令人得安慰。古代犹太人最好的特权就是福音的特权；旧约的献祭和典礼便是那经纶的福音；而其中一切卓越之处，都在于它指向基督。如今，这既是他们的最高特权，我们便不逊于他们；因为我们和他们一样有福音，并且比他们有更大的纯净和明晰。
三、他再次指明何以古代犹太人中如此少的人，在他们所享有的福音经纶中得益处——那就是因为他们缺少信心：「所听见的道与他们无益，因为他们没有信心与所听见的道调和」，来 4:2。请注意，1. 道之所以传给我们，是要我们因此得益处，借此得着属灵的财富；这是放在我们手中用以得着智慧——灵魂丰富恩赐——的代价。2. 各世代都有许多无益的听者；许多人似乎在听道上花许多工夫，常常听神的道，却对自己的灵魂毫无所获；那些在听道上无所得的人，便是大受亏损。3. 我们在道之下无益的根源，就是我们的不信。我们没有用信心与所听的调和；听者心中的信心是道的生命。纵然传道人信福音，并努力在讲道中调和信心——既已信，所以如此说——然而若听者心中没有信心与道调和，他们也得不到任何益处。这信心必须与每一句话调和，并在我们听道之时处于行动和操练之中；当我们听了道，赞同其真理，悦纳它，接受所施的怜悯，并以相称的情感将道应用到自己身上，那时我们就必从所传的道中大得益处。
四、基于这些考虑，使徒再次郑重而恳切地警戒和劝告那些享有福音的人，当对自己保持圣洁的畏惧和警惕，免得那潜伏的不信夺去他们因道所得的益处，并夺去福音中所启示和所提供的属灵安息：「我们既蒙留下有进入他安息的应许，就当畏惧，免得我们中间或有人似乎是赶不上了」，来 4:1。请注意，1. 在福音之下，恩典和荣耀是一切人都可以达到的：有应许提供，也有应许赐给那些接受的人。2. 那些可以达到的人，也可能失落。那些本可以借着信心得救的人，也可能因不信而失落。3. 即便是似乎失落了福音的救恩，也是可怕的事——在自己看来似乎如此，便失去了令人得安慰的盼望；在别人看来似乎如此，便失去了圣洁认信的尊荣。但若是似乎失落了这安息都如此可怕，那么真正失落则更为可怕。这样的失望必是致命的。4. 防止我们真正失落或似乎失落的一个好方法，就是保持一种圣洁敬虔的畏惧，免得我们失落。这将使我们警醒勤勉、真诚郑重；这畏惧将促使我们察验自己的信心并操练信心；而擅自假定却是通往灭亡的大路。
五、使徒确认一切真信福音之人的福乐；他是如此行的，
1. 借着如此肯定地断言其真实——这出于他自己和他人的经历：「我们已经相信的人得以进入那安息」，来 4:3。我们进入与基督蒙福的联合，并借着基督进入与神的相交；在这状态中我们实际享受许多甜美的恩赐——罪的赦免、良心的平安、圣灵中的喜乐、恩典的加增和荣耀的凭据——脱离罪的奴役而得安息，并在神里面得安息，直到我们预备好与他在天上同享安息。
2. 他说明并确认信的人是如此有福，确实进入安息。（1.）从神完成了他创造之工、从而进入他的安息（来 4:3-4）——指定我们的始祖在第七日安息，在神里面安息。如今正如神完成了他的工，然后从其中安息并以此为满足，照样他也要使信的人完成他们的工，然后享受他们的安息。（2.）从神在人类堕落、启示了救赎主之后，仍延续对安息日的遵守。他们当守第七日为归耶和华为圣的安息日，在其中赞美那位以创造之能从无中把他们造出来的，又向他祈求，愿他以他恩典的灵重新创造他们，并把他们的信心引向所应许的救赎主和万物的复兴者；借着这信心，他们就在灵魂里得着安息。（3.）从神把迦南作为信的犹太人的预表性安息提出来；正如那些信的人——迦勒和约书亚——确实进入了迦南；照样如今信的人也必进入安息。（4.）从除了那在堕落前后所设立并遵守的第七日安息之外、除了大多数犹太人因不信而失落的预表性迦南安息之外，还有另一个安息的确定性；因为诗人已经论到另一个日子和另一个安息，由此显明：除了约书亚领犹太人进入的那安息之外，还有一个更属灵、更卓越的安息为神的子民存留（来 4:6-9）；这安息既然存留，[1.] 便是福音状态中恩典、安慰和圣洁的安息。这正是我们的约书亚——主耶稣——使疲倦的灵魂和苏醒的良心得安息的安息，这正是舒畅。[2.] 是荣耀中的安息，天堂那永远的安息日——这是本性和恩典两者的安息和成全，在那里神的百姓必享受他们信心的目的和他们一切心愿的对象。（5.）这一点从那些荣耀的先行者——他们已经实际得着这安息——神和基督——身上得到进一步证明。神在六日创造世界之后确实进入他的安息；基督在完成我们救赎之工之后，确实进入他的安息；这些不仅是榜样，更是凭据，证明信徒必进入他们的安息：「因为那进入安息的，乃是歇了自己的工，正如神歇了他的工一样」，来 4:10。每一个真信徒都已经歇了他自己称义之工，并歇了律法烦重之工——正如神和基督已经歇了他们创造和救赎之工一样。
六、使徒确认不信之人的苦楚；他们永不能进入这属灵的安息——无论是在此恩典中的安息，还是在将来荣耀中的安息。这正如神的话语和起誓所能使之确定的那样确定。正如神已进入他的安息那样确定，照样顽梗不信的人必被排除在外也是同样确定。正如不信的犹太人倒在旷野、永未到达应许之地那样确定，照样不信的人必陷入灭亡、永不能到达天堂也是同样确定。正如犹太人的伟大元帅约书亚，尽管他英勇卓越、用兵如神，却因他们的不信不能使他们得着迦南为业，照样，连耶稣自己——我们救恩的元帅——尽管他里面有一切丰盛的恩典和能力，也不会、也不能赐给至终不信的人属灵或永远的安息：这安息只是为神的子民存留的；其余的人因他们的罪，自取永远的不得安息。
英文原文
Gospel Privileges; Cautions against Apostasy (62 AD)
¹ Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.
² For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
³ For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.
⁴ For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.
⁵ And in this place again, If they shall enter into my rest.
⁶ Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:
⁷ Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.
⁸ For if Jesus had given them rest, then would he not afterward have spoken of another day.
⁹ There remaineth therefore a rest to the people of God.
¹⁰ For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
Here, I. The apostle declares that our privileges by Christ under the gospel are not only as great, but greater than those enjoyed under the Mosaic law. He specifies this, that we have a promise left us of entering into his rest; that is, of entering into a covenant-relation to Christ, and a state of communion with God through Christ, and of growing up therein, till we are made perfect in glory. We have discoveries of this rest, and proposals, and the best directions how we may attain unto it. This promise of spiritual rest is a promise left us by the Lord Jesus Christ in his last will and testament, as a precious legacy. Our business is to see to it that we be the legatees, that we lay our claim to that rest and freedom from the dominion of sin, Satan, and the flesh, by which the souls of men are kept in servitude and deprived of the true rest of the soul, and may be also set free from the yoke of the law and all the toilsome ceremonies and services of it, and may enjoy peace with God in his ordinances and providences, and in our own consciences, and so have the prospect and earnest of perfect and everlasting rest in heaven.
II. He demonstrates the truth of his assertion, that we have as great advantages as they. For says he (Heb 4:2), To us was the gospel preached as well as unto them; the same gospel for substance was preached under both Testaments, though not so clearly; not in so comfortable a manner under the Old as under the New. The best privileges the ancient Jews had were their gospel privileges; the sacrifices and ceremonies of the Old Testament were the gospel of that dispensation; and, whatever was excellent in it, was the respect it had to Christ. Now, if this was their highest privilege, we are not inferior to them; for we have the gospel as well as they, and in greater purity and perspicuity than they had.
III. He again assigns the reason why so few of the ancient Jews profited by that dispensation of the gospel which they enjoyed, and that was their want of faith: The word preached did not profit them because it was not mixed with faith in those that heard him, Heb 4:2. Observe, 1. The word is preached to us that we may profit by it, that we may gain spiritual riches by it; it is a price put into our hands to get wisdom, the rich endowment of the soul. 2. There have been in all ages a great many unprofitable hearers; many who seem to deal much in sermons, in hearing the word of God, but gain nothing to their souls thereby; and those who are not gainers by hearing are great losers. 3. That which is at the bottom of all our unprofitableness under the word is our unbelief. We do not mix faith with what we hear; it is faith in the hearer that is the life of the word. Though the preacher believes the gospel, and endeavours to mix faith with his preaching, and to speak as one who has believed and so spoken, yet, if the hearers have not faith in their souls to mix with the word, they will be never the better for it. This faith must mingle with every word, and be in act and exercise while we are hearing; and, when we have heard the word, assenting to the truth of it, approving of it, accepting the mercy offered, applying the word to ourselves with suitable affections, then we shall find great profit and gain by the word preached.
IV. On these considerations the apostle grounds his repeated and earnest caution and counsel that those who enjoy the gospel should maintain a holy fear and jealousy over themselves, lest latent unbelief should rob them of the benefit of the word, and of that spiritual rest which is discovered and tendered in the gospel: Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Heb 4:1. Observe, 1. Grace and glory are attainable by all under the gospel: there is an offer, and a promise to those who shall accept the offer. 2. Those who may attain them may also fall short. Those who may attain them may also fall short. Those who might have attained salvation by faith may fall short by unbelief. 3. It is a dreadful thing so much as to seem to fall short of the gospel salvation, to seem so to themselves, to lose their comfortable hope; and to seem so to others, so losing the honour of their holy profession. But, if it be so dreadful to seem to fall short of this rest, it is much more dreadful really to fall short. Such a disappointment must be fatal. 4. One good means to prevent either our real falling short or seeming to fall short is to maintain a holy and religious fear lest we should fall short. This will make us vigilant and diligent, sincere and serious; this fear will put us upon examining our faith and exercising it; whereas presumption is the high road to ruin.
V. The apostle confirms the happiness of all those who truly believe the gospel; and this he does,
1. By asserting so positively the truth of it, from the experience of himself and others: "We, who have believed, do enter into rest, Heb 4:3. We enter into a blessed union with Christ, and into a communion with God through Christ; in this state we actually enjoy many sweet communications of pardon of sin, peace of conscience, joy in the Holy Ghost, increase of grace and earnests of glory, resting from the servitude of sin, and reposing ourselves in God till we are prepared to rest with him in heaven."
2. He illustrates and confirms it that those who believe are thus happy, and do enter into rest. (1.) From God's finishing his work of creation, and so entering into his rest (Heb 4:3,4), appointing our first parents to rest the seventh day, to rest in God. Now as God finished his work, and then rested from it, and acquiesced in it, so he will cause those who believe to finish their work, and then to enjoy their rest. (2.) From God's continuing the observance of the sabbath, after the fall, and the revelation of a Redeemer. They were to keep the seventh day a holy sabbath to the Lord, therein praising him who had raised them up out of nothing by creating power, and praying to him that he would create them anew by his Spirit of grace, and direct their faith to the promised Redeemer and restorer of all things, by which faith they find rest in their souls. (3.) From God's proposing Canaan as a typical rest for the Jews who believed: and as those who did believe, Caleb and Joshua, did actually enter into Canaan; so those who now believe shall enter into rest. (4.) From the certainty of another rest besides that seventh day of rest instituted and observed both before and after the fall, and besides that typical Canaan-rest which most of the Jews fell short of by unbelief; for the Psalmist has spoken of another day and another rest, whence it is evident that there is a more spiritual and excellent sabbath remaining for the people of God than that into which Joshua led the Jews (Heb 4:6-9), and this rest remaining, [1.] A rest of grace, and comfort, and holiness, in the gospel state. This is the rest wherewith the Lord Jesus, our Joshua, causes weary souls and awakened consciences to rest, and this is the refreshing. [2.] A rest in glory, the everlasting sabbatism of heaven, which is the repose and perfection of nature and grace too, where the people of God shall enjoy the end of their faith and the object of all their desires. (5.) This is further proved from the glorious forerunners who have actually taken possession of this rest—God and Christ. It is certain that God, after the creating of the world in six days, entered into his rest; and it is certain that Christ, when he had finished the work of our redemption, entered into his rest; and these were not only examples, but earnests, that believers shall enter into their rest: He that hath entered into rest hath also ceased from his own works as God did from his, Heb 4:10. Every true believer hath ceased from his own works of righteousness, and from the burdensome works of the law, as God and Christ have ceased from their works of creation and redemption.
VI. The apostle confirms the misery of those who do not believe; they shall never enter into this spiritual rest, either of grace here or glory hereafter. This is as certain as the word and oath of God can make it. As sure as God has entered into his rest, so sure it is that obstinate unbelievers shall be excluded. As sure as the unbelieving Jews fell in the wilderness, and never reached the promised land, so sure it is that unbelievers shall fall into destruction, and never reach heaven. As sure as Joshua, the great captain of the Jews, could not give them possession of Canaan because of their unbelief, notwithstanding his eminent valour and conduct, so sure it is that even Jesus himself, and captain of our salvation, notwithstanding all that fulness of grace and strength that dwells in him, will not, cannot, give to final unbelievers either spiritual or eternal rest: it remains only for the people of God; others by their sin abandon themselves to eternal restlessness.
11-16
Serious Exhortation; The Priesthood of Christ (62 AD)
严肃的劝勉；基督的祭司职分（公元62年）
11 所以，我们务必竭力进入那安息，免得有人学那不信从的样子跌倒了。
12 神的道是活泼的，是有功效的，比一切两刃的剑更快，甚至魂与灵，骨节与骨髓，都能刺入、剖开，连心中的思念和主意都能辨明。
13 并且被造的没有一样在他面前不显然的；原来万物在那与我们有关系的主眼前，都是赤露敞开的。
14 我们既然有一位已经升入高天尊荣的大祭司，就是神的儿子耶稣，便当持定所承认的道。
15 因我们的大祭司并非不能体恤我们的软弱。他也曾凡事受过试探，与我们一样，只是他没有犯罪。
16 所以，我们只管坦然无惧地来到施恩的宝座前，为要得怜恤，蒙恩惠，作随时的帮助。
在这一章的后半段，使徒先以一段郑重而反复的劝勉作结，接着提出恰当而有力的动机。
I. 这里有一段郑重的劝勉：所以，我们务必竭力进入那安息（来4:11）。当注意：1. 所设立的目标——属灵而永远的安息，今世恩典的安息与来世荣耀的安息——在地于基督里，在天与基督同在。2. 达到此目标所定规的途径——劳碌，殷勤的劳碌；这是得安息的唯一途径；现在不肯做工的人，将来必不得安息。在尽了当尽的殷勤劳碌之后，便有甘甜满足的安息随之而来；而今的劳碌会使那安息来到时更加甘美。劳碌的人不拘吃多吃少，睡得香甜（传5:12）。所以让我们劳碌，让我们都同心合意地在此事上一致，让我们彼此激发，彼此劝勉行这殷勤。当我们看见同作基督徒的人闲懒时，呼召他们顾念自己的本分、殷勤认真地去做，这才是真正的友谊之举。「来吧，诸位，让我们都去作工；我们为何闲站？为何游荡？来吧，让我们劳碌；如今是我们作工的时候，我们的安息还在将来。」基督徒当这样呼唤自己和彼此呼唤，殷勤尽本分；并且看见那日子临近，就更当如此。
II. 这里有恰当而有力的动机，能使这劝勉发生效用，这些动机引自：
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那些已经因不信而灭亡之人的可怕鉴戒：免得有人学那不信从的样子跌倒了。在我们之前已看见许多人跌倒，若我们不肯引以为戒，这将大大加重我们的罪：他们的沉沦向我们大声呼喊；他们失丧不得安息的灵魂从苦楚中向我们呼号，叫我们不要像他们那样犯罪，以致像他们那样悲惨。
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神的道所赐极大的帮助与益处，能坚固我们的信心，激发我们的殷勤，使我们得以进入那安息：神的道是活泼的，是有功效的（来4:12）。所谓「神的道」，可指本体的道，也可指笔录的道：本体的道，就是太初与神同在、就是神的那一位（约1:1），即主耶稣基督；本节所说的，确实也是指着祂说的。但大多数人将其理解为笔录的道，即圣经，也就是神的话语。论到这道，经上说：(1.) 它是活泼的；它在一切作为上都是极其活泼有力的——抓住罪人的良心，刺透他的心，安慰他，缠裹灵魂的伤口。那些称神之道为死字句的人，并不认识神的道；它与光相比是活泼的，没有什么比光更快；它不仅活泼，更能使人活；它是赐生命的光，是活的话语（希腊原文作「活的」）。圣徒会死，罪人会死，但神的道活着。凡有血气的，尽都如草；他的美荣都像草上的花。草必枯干，花必凋谢；惟有主的道是永存的（彼前1:24,25）。你们的列祖在哪里呢？那些先知岂能永远存活么？只是我吩咐先知的言语，岂不是临到你们的列祖么（亚1:5,6）。(2.) 它是有功效的。当神借着祂的灵将其刺入人心时，它能大有功效地使人知罪、归正、得安慰。它的功效足以拆毁坚固的营垒（林后10:4,5），能使死人复活，使聋子听见，瞎子看见，哑巴说话，瘸子行走。它能击碎撒但的国度，并在其废墟上建立基督的国度。(3.) 它比一切两刃的剑更快；它能两刃齐下；它是圣灵的宝剑（弗6:17）。它是从基督口中出来的两刃利剑（启1:16）。它比一切两刃的剑更快，因为它能进入其他任何剑所不能进入之处，并作更精密的剖析：它甚至魂与灵，骨节与骨髓，都能刺入、剖开——剖开灵魂与其惯常的 气质；它使一个长久骄傲的灵魂变为谦卑，使一个顽固的灵魂变为柔顺顺服。那些已经成为灵魂的习惯、深深扎根其中、几乎与之合而为一的罪，都被这剑剖断切除。它从悟性中割除无知，从意志中割除悖逆，从心思中割除敌意——肉体的心思本是与神为仇的。这剑也能剖开骨节与骨髓，就是身体最隐密、最紧密、最深处的部分；这剑能割除肉体的私欲，也能割除心思的私欲，使人甘愿为治死罪而忍受最痛的手术。(4.) 它连心中的思念和主意都能辨明，连最隐密、最深藏的意念和图谋也能辨明。它向人显明他们思想与意图的繁多、卑劣，他们所奉行的恶原则，以及他们所图谋的邪私罪恶的目的。这道要把罪人的里头翻出来，让他看见自己心里一切所有的。这样的一道，必是我们信心与顺服的极大帮助。
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主耶稣基督的完全，无论其位格或职分。
(1) 祂的位格，特别是祂的全知：并且被造的没有一样在他面前不显然的（来4:13）。这与基督论到自己所说的话相符：众教会就知道，我是那察看人肺腑心肠的（启2:23）。受造之物没有一样能在基督面前隐藏；神所造的没有一样能逃过祂的眼目，因为基督是这一切的创造主；我们头脑与心中的一切活动和意念（也可称为我们自己造出来的受造之物），在我们所事奉、所承认的大祭司面前，都是敞开显露的。祂凭其全知，将我们献上的祭牲剖开，使之可以呈献给父。正如大祭司查验所献的牲畜，将其剖开直到脊骨，要看它的心是否健全，照样万事都被如此剖析，在我们这位大祭司那刺透的眼目之下赤露敞开。这位如今试验我们祭物的，最终必作审判官试验我们的景况。我们终须与这位将决定我们永远结局的主打交道。有人这样读这话：与祂那里有我们与祂之间的账要算。基督对我们众人有准确的账目。祂已为一切信祂之人付清了账；祂也要与众人算账：我们的账目都在祂面前。基督的这种全知，以及我们要向祂交账的责任，当激励我们在信心与顺服上坚忍，直到祂成全我们一切的事。
(2) 这里讲到基督职分的卓越与完全，特别是我们大祭司这一职分。使徒先教导基督徒认识他们的大祭司是怎样的一位，然后提醒他们因此当尽的本分。
[1.] 基督是怎样的一位大祭司（来4:14）：我们既然有这样一位大祭司；那就是：第一，一位伟大的大祭司，远胜于亚伦或他等次中的一切祭司。律法以下的大祭司被视为伟大可敬的人；但他们不过是基督模糊的预表和影儿。我们这位大祭司的伟大，可从以下两点显明：1. 祂已经升入诸天。律法下的大祭司一年一次从百姓眼前进入幔子之内，进入至圣所，那里有神同在的神圣记号；但基督一次永远地升入诸天，为要将万有归在祂的掌管之下，差遣圣灵为祂的百姓预备地方，并为他们代求。基督在地上尽了祂祭司职分之一部分——为我们受死；另一部分祂在天上尽——为祂的百姓辩护，献上他们的祭物。2. 基督的伟大也由祂的名显明——耶稣——一位医师和救主，且具有神性，是借着永生为神的儿子；因此具有神的完全，能拯救一切借着自己到神面前来的人到底。第二，祂不仅是伟大，更是满有恩典的大祭司，怜悯、慈悲、体恤祂的百姓：我们的大祭司并非不能体恤我们的软弱（来4:15）。祂虽如此伟大、如此超越我们，却极其仁慈，温柔关切我们。祂体恤我们的软弱，其体恤的方式无人能及；因为祂自己曾受我们堕落后的人性所遭遇的一切苦难和试探的试炼；这不仅是为了使祂能为我们满足，更是为了使祂能体恤我们。但第三，祂是那位无罪的大祭司：他也曾凡事受过试探，与我们一样，只是他没有犯罪。祂曾受撒但的试探，却毫无罪过地胜过。我们少有遇见试探而不受其震撼；我们纵不屈服，也常常退后；但我们这位大祭司在与魔鬼交锋中全然得胜，魔鬼既不能在祂里面找出罪来，也不能在祂身上留下污点。祂也曾受父神严厉的试验。耶和华喜悦将祂压伤；然而祂在思想、言语、行为上都没有犯罪。祂未曾行强暴，口中也未见诡诈。祂是圣洁、无邪恶、无玷污的；这样一位大祭司正合乎我们。使徒既告诉我们我们的大祭司是何等的一位，便进而指明：
[2.] 我们当如何在祂面前行事为人。第一，便当持定所承认的道（来4:14）。让我们永不否认祂，永不在人面前以祂为耻。我们当在头脑中持守基督教那光照人的教义，在心中持守其使人活的原则，在嘴唇上持守对其公开的认信，并在生活中持守对其切实而全面的顺服。当注意：1. 我们当具备基督徒生活的教义、原则与实践。2. 我们既已具备，便可能因心中的败坏、撒但的试探和这邪恶世界的引诱，而失去所持守的。3. 我们所认信的大祭司如此卓越，离弃祂便是极其可恶、无可推诿的罪；那是最大的愚妄和最卑劣的忘恩。4. 基督徒不仅当站得住，更当坚持到底：惟有忍耐到底的必然得救，也只有这样的人才能得救。第二，我们当借着我们大祭司的卓越，勉励自己坦然无惧地来到施恩的宝座前（来4:16）。当注意：1. 这里设了一个施恩的宝座，设立了一种敬拜的途径，使神可以荣耀地与可怜的罪人相会，与他们相交，他们也可以存着悔改和信心，带着盼望亲近祂。神本可以设立一个严格、不容情的公义审判台，向一切被传到那里的人宣判罪的工价——死亡；但祂却选择设立施恩的宝座。宝座表明权柄，也唤起敬畏与尊崇。施恩的宝座向罪魁也表明极大的鼓励。在那里恩典掌权，并以主权的自由、大能和丰盛施行出来。2. 我们的本分和益处，是常常在这施恩宝座前，在一切敬拜的本分中——无论公私——等候主。在那里与我们有益。3. 我们来到施恩宝座前所要办的事，是为要得怜恤，蒙恩惠，作随时的帮助。怜悯和恩典正是我们所需要的——怜悯为赦免我们一切的罪，恩典为洁净我们的灵魂。4. 我们除了每日倚靠神供应目前所需之外，还有一些时候会最切身地感到需要神的怜悯和恩典；我们当为这样的时刻预先积存祷告——受试探的时候，无论是逆境还是顺境的试探，尤其是临终的时候：我们当每日为最后那日的怜悯献上一个祈求。愿主使他在那日蒙主怜悯（提后1:18）。5. 我们在一切为怜悯而就近这施恩宝座的事上，都当存谦卑的自由和胆量前来，心灵自由、言语自由；当凭着信心，毫不疑惑地求；当以儿子的灵前来，如同儿女到那已经与我们和好的神——父——面前。我们固然当存敬畏和敬虔的战兢而来，却不当存恐惧惊惶而来；不要像被拖到公义审判台前，而当像被恩慈地邀请到施恩座前，在那里恩典掌权，并乐意向我们施展、高举自己。6. 基督作我们大祭司、且作这样一位大祭司的职分，当成为我们一切就近施恩宝座时信心的根基。我们若没有一位中保，就断不能放胆到神面前来；因为我们是有罪、污秽的受造者。我们所行的尽都污秽；我们不能独自进入神的面前；我们若不是借着一位中保的手进去，我们的心和我们一切盼望都必落空。我们因耶稣的血得以坦然进入至圣所。祂是我们的中保，当祂为祂的百姓代求时，祂是手中带着赎价代求，祂用这赎价买赎了我们灵魂所需要或所能渴慕的一切。
英文原文
Serious Exhortation; The Priesthood of Christ (62 AD)
¹¹ Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
¹² For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
¹³ Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.
¹⁴ Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.
¹⁵ For we have not a high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.
¹⁶ Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
In this latter part of the chapter the apostle concludes, first, with a serious repeated exhortation, and then with proper and powerful motives.
I. Here we have a serious exhortation: Let us labour therefore to enter into that rest, Heb 4:11. Observe, 1. The end proposed—rest spiritual and eternal, the rest of grace here and glory hereafter—in Christ on earth, with Christ in heaven. 2. The way to this end prescribed—labour, diligent labour; this is the only way to rest; those who will not work now shall not rest hereafter. After due and diligent labour, sweet and satisfying rest shall follow; and labour now will make that rest more pleasant when it comes. The sleep of the labouring man is sweet, Ec 5:12. Let us therefore labour, let us all agree and be unanimous in this, and let us quicken one another, and call upon one another to this diligence. It is the truest act of friendship, when we see our fellow-christians loiter, to call upon them to mind their business and labour at it in earnest. "Come, Sirs, let us all go to work; why do we sit still? Why do we loiter? Come, let us labour; now is our working time, our rest remains." Thus should Christians call upon themselves and one another to be diligent in duty; and so much the more as we see the day approaching.
II. Here we have proper and powerful motives to make the advice effectual, which are drawn,
1. From the dreadful example of those who have already perished by unbelief: Lest any man fall after the same example of unbelief. To have seen so many fall before us will be a great aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make ourselves miserable as they are.
2. From the great help and advantage we may have from the word of God to strengthen our faith, and excite our diligence, that we may obtain this rest: The word of God is quick and powerful, Heb 4:12. By the word of God we may understand either the essential or the written word: the essential Word, that in the beginning was with God, and was God (Joh 1:1), the Lord Jesus Christ, and indeed what is said in this verse is true concerning him; but most understand it of the written word, the holy scriptures, which are the word of God. Now of this word it is said, (1.) That is quick; it is very lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him and binding up the wounds of the soul. Those know not the word of God who call it a dead letter; it is quick, compared to the light, and nothing quicker than the light; it is not only quick, but quickening; it is a vital light; it is a living word, zon. Saints die, and sinners die; but the word of God lives. All flesh is grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever, 1Pe 1:24,25. Your fathers, where are they? And the prophets, do they live for ever? But my words, which I commanded the prophets, did they not take hold of your fathers? Zec 1:5,6. (2.) It is powerful. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It is so powerful as to pull down strong holds (2Co 10:4,5), to raise the dead, to make the deaf to hear, the blind to see, the dumb to speak, and the lame to walk. It is powerful to batter down Satan's kingdom, and to set up the kingdom of Christ upon the ruins thereof. (3.) It is sharper than any two-edged sword; it cuts both ways; it is the sword of the Spirit, Eph 6:17. It is the two-edged sword that cometh out of the mouth of Christ, Re 1:16. It is sharper than any two-edged sword, for it will enter where no other sword can, and make a more critical dissection: it pierces to the dividing asunder of the soul and the spirit, the soul and its habitual prevailing temper; it makes a soul that has been a long time of a proud spirit to be humble, of a perverse spirit to be meek and obedient. Those sinful habits that have become as it were natural to the soul, and rooted deeply in it, and become in a manner one with it, are separated and cut off by this sword. It cuts off ignorance from the understanding, rebellion from the will, and enmity from the mind, which, when carnal, is enmity itself against God. This sword divides between the joints and the marrow, the most secret, close, and intimate parts of the body; this sword can cut off the lusts of the flesh as well as the lusts of the mind, and make men willing to undergo the sharpest operation for the mortifying of sin. (4.) It is a discerner of the thoughts and intents of the heart, even the most secret and remote thoughts and designs. It will discover to men the variety of their thoughts and purposes, the vileness of them, the bad principles they are actuated by, the sinister and sinful ends they act to. The word will turn the inside of a sinner out, and let him see all that is in his heart. Now such a word as this must needs be a great help to our faith and obedience.
3. From the perfections of the Lord Jesus Christ, both of his person and office.
(1.) His person, particularly his omniscience: Neither is there any creature that is not manifest in his sight, Heb 4:13. This is agreeable to what Christ speaks of himself: All the churches shall know that I am he that searches the reins and hearts, Re 2:23. None of the creatures can be concealed from Christ; none of the creatures of God, for Christ is the Creator of them all; and there are none of the motions and workings of our heads and hearts (which may be called creatures of our own) but what are open and manifest to him with whom we have to do as the object of our worship, and the high priest of our profession. He, by his omniscience, cuts up the sacrifice we bring to him, that it may be presented to the Father. Now as the high priest inspected the sacrificed beasts, cut them up to the back-bone to see whether they were sound at heart, so all things are thus dissected, and lie open to the piercing eye of our great high priest. An he who now tries our sacrifices will at length, as Judge, try our state. We shall have to do with him as one who will determine our everlasting state. Some read the words, to whom with us there is an account or reckoning. Christ has an exact account of us all. He has accounted for all who believe on him; and he will account with all: our accounts are before him. This omniscience of Christ, and the account we owe of ourselves to him, should engage us to persevere in faith and obedience till he has perfected all our affairs.
(2.) We have an account of the excellency and perfection of Christ, as to his office, and this particular office of our high priest. The apostle first instructs Christians in the knowledge of their high priest, what kind of high priest he is, and then puts them in mind of the duty they owe on this account.
[1.] What kind of high priest Christ is (Heb 4:14): Seeing we have such a high priest; that is, First, A great high priest, much greater than Aaron, or any of the priests of his order. The high priests under the law were accounted great and venerable person; but they were but faint types and shadows of Christ. The greatness of our high priest is set forth, 1. By his having passed into the heavens. The high priest under the law, once a year, went out of the people's sight within the veil, into the holiest of all, where were the sacred signals of the presence of God; but Christ once for all has passed into the heavens, to take the government of all upon him, to send the Spirit to prepare a place for his people, and to make intercession for them. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, by pleading the cause, and presenting the offerings, of his people. 2. The greatness of Christ is set forth by his name, Jesus—a physician and a Saviour, and one of a divine nature, the Son of God by eternal generation; and therefore having divine perfection, able to save to the uttermost all who come to God by him. Secondly, He is not only a great, but a gracious high priest, merciful, compassionate, and sympathizing with his people: We have not a high priest who cannot be touched with the feeling of our infirmities, Heb 4:15. Though he is so great, and so far above us, yet he is very kind, and tenderly concerned for us. He is touched with the feeling of our infirmities in such a manner as none else can be; for he was himself tried with all the afflictions and troubles that are incident to our nature in its fallen state: and this not only that he might be able to satisfy for us, but to sympathize with us. But then, Thirdly, He is a sinless high priest: He was in all things tempted as we are, yet without sin. He was tempted by Satan, but he came off without sin. We seldom meet with temptations but they give us some shock. We are apt to give back, though we do not yield; but our great high priest came off clear in his encounter with the devil, who could neither find any sin in him nor fix any stain upon him. He was tried severely by the Father. It pleased the Lord to bruise him; and yet he sinned not, either in thought, word, or deed. He had done no violence, neither was there any deceit in his mouth. He was holy, harmless, and undefiled; and such a high priest became us. Having thus told us what a one our high priest is, the apostle proceeds to show us,
[2.] How we should demean ourselves towards him. First, Let us hold fast our profession of faith in him, Heb 4:14. Let us never deny him, never be ashamed of him before men. Let us hold fast the enlightening doctrines of Christianity in our heads, the enlivening principles of it in our hearts, the open profession of it in our lips, and our practical and universal subjection to it in our lives. Observe here, 1. We ought to be possessed of the doctrines, principles, and practice, of the Christian life. 2. When we are so, we may be in danger of losing our hold, from the corruption of our hearts, the temptations of Satan, and the allurements of this evil world. 3. The excellency of the high priest of our profession would make our apostasy from him most heinous and inexcusable; it would be the greatest folly and the basest ingratitude. 4. Christians must not only set our well, but they must hold out: those who endure to the end will be saved, and none but they. Secondly, We should encourage ourselves, by the excellency of our high priest, to come boldly to the throne of grace, Heb 4:16. Here observe, 1. There is a throne of grace set up, a way of worship instituted, in which God may with honour meet poor sinners, and treat with them, and they may with hope draw night to him, repenting and believing. God might have set up a tribunal of strict and inexorable justice, dispensing death, the wages of sin, to all who were convened before it; but he has chosen to set up a throne of grace. A throne speaks authority, and bespeaks awe and reverence. A throne of grace speaks great encouragement even to the chief of sinners. There grace reigns, and acts with sovereign freedom, power, and bounty. 2. It is our duty and interest to be often found before this throne of grace, waiting on the Lord in all the duties of his worship, private and public. It is good for us to be there. 3. Our business and errand at the throne of grace should be that we may obtain mercy and find grace to help in time of need. Mercy and grace are the things we want, mercy to pardon all our sins and grace to purify our souls. 4. Besides the daily dependence we have upon God for present supplies, there are some seasons in which we shall most sensibly need the mercy and grace of God, and we should lay up prayers against such seasons—times of temptation, either by adversity or prosperity, and especially a dying time: we should every day put up a petition for mercy in our last day. The Lord grant unto us that we may find mercy of the Lord at that day, 2Ti 1:18. 5. In all our approaches to this throne of grace for mercy, we should come with a humble freedom and boldness, with a liberty of spirit and a liberty of speech; we should ask in faith, nothing doubting; we should come with a Spirit of adoption, as children to a reconciled God and Father. We are indeed to come with reverence and godly fear, but not with terror and amazement; not as if we were dragged before the tribunal of justice, but kindly invited to the mercy-seat, where grace reigns, and loves to exert and exalt itself towards us. 6. The office of Christ, as being our high priest, and such a high priest, should be the ground of our confidence in all our approaches to the throne of grace. Had we not a Mediator, we could have no boldness in coming to God; for we are guilty and polluted creatures. All we do is polluted; we cannot go into the presence of God alone; we must either go in the hand of a Mediator or our hearts and our hopes will fail us. We have boldness to enter into the holiest by the blood of Jesus. He is our Advocate, and, while he pleads for his people, he pleads with the price in his hand, by which he purchased all that our souls want or can desire.
使徒在前一章陈明了古时犹太人的罪与刑罚之后，在本章继续——一、宣告我们在福音之下借基督所得的特权，超过了犹太教会在摩西之下所得的特权，作为我们当善用这些特权的理由（来4:1-4）。二、他指出古时希伯来人未能因他们的宗教特权得益的原因（来4:2）。然后，三、证实那些信靠之人的特权，并那些继续在不信中之人的祸患（来4:3-10）。四、以合宜而有力的论证和动机作为结论，勉励信心与顺服。