서론
无标题
繁體中文
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)
繁體中文
福音的特權；防備背道的警戒（公元62年）
¹ 我們既蒙留下有進入祂安息的應許，就當畏懼，免得我們中間或有人似乎是趕不上了。
² 因為有福音傳給我們，像傳給他們一樣；只是所聽見的道於他們無益，因為他們沒有信心與所聽見的道調和。
³ 但我們已經相信的人得以進入那安息，正如神所說：「我在怒中起誓說：他們斷不可進入我的安息！」其實造物之工，從創世以來已經成全了。
⁴ 論到第七日，有一處說：「到第七日，神就歇了祂一切的工。」
⁵ 又有一處說：「他們斷不可進入我的安息！」
⁶ 既有必進安息的人，那先前聽見福音的，因為不信從，不得進去，
⁷ 所以過了多年，就在大衛的書上，又限定一日，如以上所說的：「今日你們若聽祂的話，就不可硬着心。」
⁸ 若是約書亞已叫他們享了安息，後來神就不再題別的日子了。
⁹ 這樣看來，必另有一安息日的安息為神的子民存留。
¹⁰ 因為那進入安息的，乃是歇了自己的工，正如神歇了祂的工一樣。
此處：I. 使徒宣告我們在福音下藉着基督所得的特權不僅與摩西律法下的一樣大，而且更大。他具體指出：我們有進入祂安息的應許留下——即進入與基督立約的關係、藉着基督與神相交的狀態，並在其中長進，直到我們在榮耀中得以完全。我們有關於這安息的啟示、提議，以及如何達到的最好指引。這屬靈安息的應許是主耶穌基督在祂的最後遺囑中作為珍貴的遺產留給我們的。我們的當務之急是確保自己是承受人——我們當宣稱對那安息和對脫離罪、撒但和肉體轄制的自由的要求——人的靈魂受這些轄制，被剝奪了靈魂真正的安息——也當脫離律法的軛及其一切繁重的儀式和事奉，在神的律例和護理中、在我們自己的良心中享受與神的平安，從而對天上完全而永遠的安息有盼望和憑據。
II. 他證明他的斷言為真——我們的優勢與他們的一樣大。因為他說（Heb 4:2）：「有福音傳給我們，像傳給他們一樣」；在兩約之下所傳的本質上是同一福音，雖然舊約下不如新約下清楚、不如新約下安慰。古時猶太人最好的特權是他們的福音特權；舊約的祭物和儀式就是那安排下的福音；其中一切卓越的，都在於它指向基督。如今這既是他們最高的特權，我們不亞於他們；因為我們與他們一樣有福音，且比他們更純淨、更清楚。
III. 他再度指出古時猶太人少有人從他們所享受的福音安排中得益的原因——那就是他們缺乏信心：「所聽見的道於他們無益，因為他們沒有信心與所聽見的道調和」（Heb 4:2）。請注意：1. 道傳給我們，是要我們從中得益，藉之得着屬靈的財富；這是交在我們手中以得智慧的價銀——靈魂的豐富裝備。2. 歷代都有許多不得益的聽者；許多人似乎大量聽道、聽神的道，卻對靈魂毫無所獲；那些聽道不得益的人是大輸家。3. 我們在道下不得益的根源是我們的不信。我們沒有以信心與所聽的調和；聽者中的信心是道的生命。雖然傳道人信福音，努力在講道中調和信心，作為一個信了如此說的人而說話，但聽者若沒有信心在靈魂中與道調和，他們便不能從中得益。這信心必須與每一句話調和，在我們聽時常常運行；當我們聽了道，同意其真實、贊同其美善、接受所提供的憐憫，以相稱的情感將道應用於自己，那時我們便會在所傳的道中大得益處。
IV. 基於這些考慮，使徒反覆而懇切地告誡和勸勉享受福音的人，當保持聖潔的敬畏和警惕，免得潛伏的不信奪去他們因道而得的益處，以及福音中所啟示和提供的屬靈安息：「我們既蒙留下有進入祂安息的應許，就當畏懼，免得我們中間或有人似乎是趕不上了」（Heb 4:1）。請注意：1. 在福音下，恩典和榮耀是一切人都可以達到的：有提供，也有應許給那些接受提供的人。2. 那些可以達到的人也可以趕不上。那些本可以因信得救的人可能因不信而趕不上。3. 似乎是趕不上福音救恩的，是可怕的事——在他們自己看來如此，失去了他們安慰的盼望；在別人看來如此，失去了他們聖潔宣認的尊榮。但若是似乎是趕不上都如此可怕，實際趕不上更是何等可怕。這樣的失望必是致命的。4. 防止實際趕不上或似乎趕不上的好方法之一，是保持聖潔和敬虔的敬畏，怕趕不上。這使我們警醒勤奮、真誠認真；這敬畏使我們去察驗信心並操練信心；而放肆卻是通往毁滅的大道。
V. 使徒確認一切真正信福音之人的幸福；他是如此行的：
1. 積極地斷言其真實，從自己和他人的經歷出發：「「我們已經相信的人得以進入那安息」（Heb 4:3）。我們進入與基督蒙福的聯合，並藉着基督與神相交；在這狀態中我們實際享受許多甘甜的領受——罪的赦免、良心的平安、聖靈中的喜樂、恩典的增加和榮耀的憑據——從罪的奴役中安息，在神裏面安息，直到預備好與祂同在天上。」
2. 他說明並確認信的人如此幸福、確實進入安息。（1）從神完成創造之工並如此進入祂的安息（Heb 4:3,4），指定我們的始祖在第七日安息——在神裏面安息。如今正如神完成了祂的工作，然後在其中安息並以此為滿足，照樣祂要使信的人完成他們的工作，然後享受他們的安息。（2）從神在墮落之後、在救贖主啟示之後，繼續守安息日。他們當守第七日為歸耶和華為聖的安息日，在其中讚美那以創造的大能從無中把他們造出來的，並向祂祈求，願祂以恩典之靈重新創造他們，將他們的信心引向所應許的救贖主和萬物的復興者——藉此信心他們在靈魂中得着安息。（3）從神提出迦南作為信的猶太人的預表性安息；而那些確實信的人——迦勒和約書亞——確實進入了迦南；照樣如今信的人必進入安息。（4）從除了墮落前後所設立遵守的第七日安息之外，除了多數猶太人因不信而趕不上的那預表性的迦南安息之外，確實另有安息；因為詩人已說到另一日和另一安息，由此顯然可見，有一個比約書亞領猶太人進入的更屬靈、更卓越的安息為神的子民存留（Heb 4:6-9），這安息存留，[1] 這是在福音狀態中恩典、安慰和聖潔的安息。這是我們的約書亞——主耶穌——使疲乏的靈魂和甦醒的良心安息的安息，這就是舒解。[2] 這是榮耀中的安息——天堂永遠的安息日，那是本性和恩典二者的安息和完全，在那裏神的子民要享受他們信心的終結和一切願望的對象。（5）這由實際已取得這安息的榮耀先鋒——神和基督——進一步證明。神在六日創造世界之後確實進入了祂的安息；基督在完成了我們救贖之工後也確實進入了祂的安息；這些不僅是榜樣，更是憑據，證明信徒必進入他們的安息：「那進入安息的，乃是歇了自己的工，正如神歇了祂的工一樣」（Heb 4:10）。每一個真信徒都已歇了他自己義的工，歇了律法繁重的工作，如同神和基督歇了他們創造和救贖的工作。
VI. 使徒確認那些不信之人的悲慘；他們永不能進入這屬靈的安息——無論是今世的恩典或來世的榮耀。這如同神的話和誓言所能使之確定的一樣確定。正如神已進入祂的安息，照樣頑梗不信的人必被排除，這是確定的。正如不信的猶太人倒在曠野、永不能到達應許之地，照樣不信的人必毁滅、永不能到達天堂，這是確定的。正如猶太人的大元帥約書亞因他們的不信——儘管他有卓越的英勇和統帥——不能使他們得着迦南為業，照樣連耶穌自己——我們救恩的元帥——儘管祂裏面住着一切恩典和力量的豐盛，也不能將屬靈或永遠的安息賜給最終不信的人：這安息惟獨為神的子民存留；別人因他們的罪將自己交給永遠的不得安息。
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)
繁體中文
懇切的勸勉；基督的祭司職分（公元62年）
¹¹ 所以，我們務必竭力進入那安息，免得有人學那不信從的樣子跌倒了。
¹² 神的道是活潑的，是有功效的，比一切兩刃的劍更快，甚至魂與靈，骨節與骨髓，都能刺入、剖開，連心中的思念和主意都能辨明。
¹³ 並且被造的沒有一樣在祂面前不顯然的；原來萬物在那與我們有關係的主眼前，都是赤露敞開的。
¹⁴ 我們既然有一位已經升入高天尊榮的大祭司，就是神的兒子耶穌，便當持定所承認的道。
¹⁵ 因我們的大祭司並非不能體恤我們的軟弱。祂也曾凡事受過試探，與我們一樣，只是祂沒有犯罪。
¹⁶ 所以，我們只管坦然無懼地來到施恩的寶座前，為要得憐恤，蒙恩惠，作隨時的幫助。
在本章的後半部分，使徒首先以懇切而重複的勸勉作結，然後以適當而有力的動機。
I. 此處我們有一懇切的勸勉：「所以我們務必竭力進入那安息」（Heb 4:11）。請注意：1. 所定的目標——屬靈而永遠的安息，今世的恩典安息和來世的榮耀安息——在地上在基督裏，在天上與基督同在。2. 達到這目標所定的途徑——竭力、勤奮地竭力；這是通往安息的惟一道路；現在不肯做工的人，將來不得安息。在正當而勤奮的勞碌之後，甘甜而滿足的安息必隨之而來；而現在的勞碌將使那安息來到時更覺甘甜。「勞碌之人的睡眠是甘甜的」（傳5:12）。因此讓我們竭力，讓我們在這事上同心合意，讓我們激發彼此，在這勤奮上彼此呼召。當我們看見同作基督徒的人懈怠時，呼召他們留心自己的本分並認真去做，這是真友誼的表現。「來，諸位，我們都去工作吧；為甚麼坐着不動？為甚麼懈怠？來，讓我們竭力；現在是我們做工的時候，我們的安息還在將來。」基督徒當如此呼召自己和彼此勤於盡本分；並且越發如此，因為我們看見日子臨近。
II. 此處我們有適當而有力的動機使這勸告生效，它們取自：
1. 那些已因不信滅亡之人的可怕榜樣：「免得有人學那不信從的樣子跌倒了。」看見如此多人在我們之前跌倒，若我們不肯從他們受警戒，便是我們罪的極大加重；他們的傾覆向我們大聲呼喊；他們失喪而不得安息的靈魂從他們的痛苦中向我們呼喊，叫我們不要像他們那樣犯罪、使自己像他們那樣悲慘。
2. 我們可以從神的道得到極大的幫助和益處來堅固我們的信心、激發我們的勤奮，使我們可以得着這安息：「神的道是活潑的，是有功效的」（Heb 4:12）。所謂神的道，我們可理解為本體的道或寫成的道：本體的「道」，那「太初與神同在、就是神」的（約1:1），即主耶穌基督——而本節所說關於祂的確實真實；但大多數人理解為寫成的道——聖經，即神的道。如今論這道，經上說：（1）它是「活潑的」；它在一切作為上極其活潑而積極——抓住罪人的良心、刺透他的心、安慰他並包紮靈魂的傷口。那些稱神的道為死的字句的人不認識神的道；它是活潑的，被比作光——沒有比光更快的了；它不僅活潑，更能賜生命；它是活的光；它是活的道——「zon」。聖徒死了，罪人也死了；但神的道活着。「凡肉體盡如草，一切榮美如草上的花。草必枯乾，花必凋謝；惟有主的道永遠長存」（彼前1:24,25）。「你們的列祖在哪裏呢？那些先知豈能永遠活着？只是我吩咐先知的話，豈不是臨到你們列祖嗎？」（亞1:5,6）。（2）它是「有功效的」。當神的靈將它放在人心時，它有功效地說服、有功效地使人歸正、有功效地安慰人。它如此有功效，以至能攻破堅固的營壘（林後10:4,5），能叫死人復活，使聾子聽見、瞎子看見、啞巴說話、瘸子行走。它有功效地攻破撒但的國度，在其廢墟上建立基督的國度。（3）它「比一切兩刃的劍更快」；它兩面切割；它是「聖靈的寶劍」（弗6:17）。它是從基督口中出來的兩刃的劍（啟1:16）。它比一切兩刃的劍更快，因為它能進入別的劍不能進入之處，作更精密的剖析：它「甚至魂與靈，骨節與骨髓，都能刺入、剖開」——將靈魂與其習慣性的主導性情剖開；使一個長久驕傲之靈的靈魂謙卑，使一個頑梗之靈的靈魂溫柔順從。那些已成為靈魂本性、深深扎根、幾乎與之合而為一的有罪習慣，被這劍分開割除。它割去悟性上的無知、意志上的悖逆、心思上的敵意——當屬肉體時，心思對神就是敵意本身。這劍剖開「骨節與骨髓」——身體最隱秘、最緊密、最深處的部分；這劍能割去肉體的情慾，也能割去心思的情慾，使人情願為治死罪而忍受最嚴厲的手術。（4）它是「心中的思念和主意都能辨明」的——即使最隱秘最遙遠的思想和計謀。它要向人顯明他們思想和目的的多樣性、其卑劣、推動它們的惡原則、它們所追求的歪曲而有罪的目標。這道要把罪人的裏面翻出來，讓他看見自己心中的一切。如此的一道必是我們信心和順從的極大幫助。
3. 主耶穌基督的完全——無論是祂位格的還是祂職分的。
（1）祂的位格，特別是祂的全知：「被造的沒有一樣在祂面前不顯然的」（Heb 4:13）。這與基督自己所說的一致：「眾教會就知道我是那察看人肺腑心腸的」（啟2:23）。沒有一樣受造之物能向基督隱藏；沒有一樣神的受造之物——因為基督是它們一切的創造者；也沒有我們頭腦和心中的任何活動和工作（可稱為我們自己的受造之物）不是在那與我們有關係的主面前敞開顯露的——祂是我們敬拜的對象、我們所宣認的大祭司。祂以祂的全知將我們帶給祂的祭物剖開，使之可以呈獻給父。正如大祭司察驗所獻的牲畜，將它們剖開到脊骨以察看心臟是否健全，照樣萬物如此被解剖，躺在我們這位偉大祭司洞察的目光下。如今察驗我們祭物的祂，至終必作審判官察驗我們的狀態。我們將要面對的，是那位要決定我們永遠狀態的。有人讀作「我們與之有帳目或結算的那一位」。基督對我們一切人有精確的帳目。祂已為一切信祂的人結算了一切；祂也必與一切人結算：我們的帳目在祂面前。基督的這全知，以及我們對自己當向祂交的帳，當促使我們在信心和順從上堅持，直到祂完成我們一切的事。
（2）我們得到基督之卓越和完全的記載——論到祂的職分，特別是我們大祭司的這職分。使徒先教導基督徒認識他們的大祭司——祂是怎樣的一位大祭司，然後提醒他們因此所欠的本分。
[1] 基督是怎樣的大祭司（Heb 4:14）：「既然我們有一位這樣的大祭司」；即：第一，一位偉大的大祭司——遠比亞倫或他等次的任何祭司偉大。律法下的大祭司被視為偉大可敬的人；但他們不過是基督的微弱預表和影兒。我們大祭司的偉大被標明：1. 祂已經升入天上。律法下的大祭司一年一次從百姓的眼前進入幔內、進入至聖所——那裏有神同在的神聖記號；但基督一次永遠升入了天上，要將萬有的治理承擔在自己身上，差遣聖靈為祂的百姓預備地方，並為他們代求。基督在地上執行了祂祭司職分的一部分——為我們死；另一部分祂在天上執行——為祂的百姓呈獻供物、代求。2. 基督的偉大由祂的名標明——「耶穌」——一位醫治者和拯救者，而且是具有神聖本性的一位——因永恆受生而為神的兒子；因此具有神的完全，能拯救一切藉着祂到神面前的人到底。第二，祂不僅是偉大的，更是恩慈的大祭司——憐憫、同情、與祂的百姓表同情：「我們的大祭司並非不能體恤我們的軟弱」（Heb 4:15）。祂雖如此偉大、如此超越我們，卻極為仁慈、溫柔地關心我們。祂體恤我們的軟弱，其方式是別人不能的；因為祂自己曾受過我們本性在墮落狀態下所遭遇的一切患難和困苦的試煉；這不僅使祂能為我們滿足，更使祂能與我們表同情。但第三，祂是無罪的大祭司：「祂也曾凡事受過試探，與我們一樣，只是祂沒有犯罪。」祂受過撒但的試探，卻沒有犯罪而得勝。我們很少遇到試探而不受一些震動。我們即使不屈服，也容易退縮；但我們的大祭司在與魔鬼的交鋒中完全清白——魔鬼既不能在祂裏面找到任何罪，也不能在祂身上加上任何污點。祂受過父的嚴厲試煉。耶和華喜悅將祂壓傷；然而祂沒有犯罪——無論在思想、言語還是行為上。祂未行強暴，口中也沒有詭詐。祂是聖潔、無邪惡、無玷污的；這樣的一位大祭司正合我們所需。如此告訴了我們我們的大祭司是怎樣的一位之後，使徒繼續向我們表明：
[2] 我們當在祂面前如何自處。第一，「便當持定所承認的道」（Heb 4:14）。讓我們永不否認祂，永不以祂為恥。讓我們持守基督教那照亮的教義在頭腦中、那賜生命的原則在心中、那公開的宣認在嘴唇上、那實際而全面的順服在生活中。此處請注意：1. 我們當擁有基督徒生活的教義、原則和實踐。2. 當我們如此有時，我們可能有失去把握的危險——因為我們心的敗壞、撒但的試探和這邪惡世界的引誘。3. 我們所宣認之大祭司的卓越使我們偏離祂成為極可憎而不可原諒的；那將是最大的愚昧和最卑劣的忘恩。4. 基督徒不僅當開始得好，更當堅持到底：忍耐到底的必然得救，也只有他們能得救。第二，我們當藉着我們大祭司的卓越鼓勵自己坦然無懼地來到施恩的寶座前（Heb 4:16）。此處請注意：1. 已設立了一個施恩的寶座——設立了一條敬拜之路，在其中神可以榮耀地與可憐的罪人相會、與他們交涉，而他們也可以帶着盼望悔改信就地就近祂。神本可以設立一個嚴格而不可更改的公義法庭，向一切被傳到其中的人分發死亡——罪的工價；但祂選擇設立一個施恩的寶座。寶座說到權柄，表示敬畏和尊崇。施恩的寶座對罪魁說到極大的鼓勵。在那裏恩典作王，以主權的自由、能力和豐富行事。2. 常常在這施恩寶座前被尋見，在祂敬拜的一切本分中——無論是私下的還是公共的——等候主，是我們的本分和利益。我們在那裏是好的。3. 我們在施恩寶座前的本務和差使當是「為要得憐恤，蒙恩惠，作隨時的幫助」。憐憫和恩惠是我們所需——憐憫以赦免我們一切的罪，恩惠以潔淨我們的靈魂。4. 除了我們對神現今供應的日常倚靠之外，還有一些季節我們會最切實地需要神的憐憫和恩惠，我們當為這樣的季節積蓄祈禱——受試探的時候，無論是因逆境還是因繁榮，尤其是臨終的時候：我們當每日為我們最後的日子獻上求憐憫的祈求。「願主在那日使祂憐憫歸與我們」（提後1:18）。5. 在我們為求憐憫而就近這施恩寶座的一切時候，我們當帶着謙卑的自由和膽量——帶着靈的自由和言語的自由來；我們當憑信心求，毫不疑惑；我們當帶着兒子名分的靈來——如同兒女就近一位和好的神和父。我們確實當帶着敬畏和敬虔的戰兢來，卻不可帶着恐懼和驚惶；不是如同被拖到公義的法庭前，而是被慈愛地邀請到施恩座前——那裏恩典作王，樂意向我們發揮並高舉自己。6. 基督作我們的大祭司——而且是這樣的一位大祭司——當成為我們在一切就近施恩寶座時的信心的根基。我們若沒有一位中保，就近神便毫無膽量；因為我們是有罪污穢的受造之物。我們所做的一切都是污穢的；我們不能獨自進到神面前；我們必須或在中保的手中進去，否則我們的心和我們的盼望都必落空。我們靠着耶穌的血得以坦然進入至聖所。祂是我們的中保；當祂為祂的百姓代求時，祂帶着代價在其中——祂以這代價買贖了我們靈魂所需或所願的一切。
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.
使徒在前一章說明了古時猶太人的罪和刑罰之後，在本章繼續：I. 宣告我們在福音下藉着基督所得的特權超過猶太教會在摩西之下所得的特權，作為我們當善用這些特權的理由（Heb 4:1-4）。II. 指出古時希伯來人未能從他們的宗教特權中得益的原因（Heb 4:2）。然後 III. 確認那些信的人的特權，以及那些持續不信的人的悲慘（Heb 4:3-10）。IV. 以合宜而有力的論據和動機歸結於信心和順服。