서론
无标题
简体中文
英文原文
In this chapter the apostle pursues his former subject, the priesthood of Christ. And, I. He sums up what he had already said, Heb 8:1,2. II. He sets before them the necessary parts of the priestly office, Heb 8:3-5. And, III. Largely illustrates the excellency of the priesthood of Christ, by considering the excellency of that new dispensation or covenant for which Christ is the Mediator, Heb 8:6-13.
1-5
The Priesthood of Christ (62 AD)
简体中文
基督的祭司职分（公元62年）
¹ 我们所讲的事，其中第一要紧的，就是我们有这样的大祭司，已经坐在天上至大者宝座的右边，
² 在圣所，就是真帐幕里，作执事；这帐幕是主所支的，不是人所支的。
³ 凡大祭司都是为献礼物和祭物设立的，所以这位大祭司也必须有所献的。
⁴ 他若在地上，必不得为祭司，因为已经有照律法献礼物的祭司。
⁵ 他们供奉的事本是天上事的形状和影像，正如摩西将要造帐幕的时候，蒙神警戒他，说：你要谨慎，作各样的物件都要照着在山上指示你的样式。
在此有：一、对前文所论基督祭司职分之卓越性的概括重述，说明我们在基督里有什么，他如今在哪里执掌其职，以及他所事奉的是怎样的圣所，来 8:1-2。请注意，1. 我们在基督里有什么；我们有一位大祭司，而且是别的人未曾有过的大祭司——世上或教会任何时代都未曾产生过；其余的不过是这位大祭司的预表和影儿。他在各方面都充分合宜、绝对足以承担大祭司的一切职任——无论对神的尊荣，对人的幸福，还是对他自己；这是一切在他里面有分之人极大的尊荣。2. 他如今在哪里执掌其职：「坐在天上至大者宝座的右边」——即天上荣耀的神的右边。中保被安置在那里，并在天上和地上都拥有一切的权柄和能力。这就是他降卑的赏赐。他运用这权柄，为父的荣耀，为自己的尊荣，并为一切属他之人的福乐；他要以他全能的权能，把他们各人按着自己的次序，作为他奥秘身体的肢体，带到天上神的右边，使他所不在之处，他们也同在。3. 他所事奉的是怎样的圣所：「在真帐幕里，就是主所支的，不是人所支的」，来 8:2。人所支的帐幕，是照神的命定设立的。其中有外层，里面有他们当献祭物的坛，预表基督受死；又有幔子以内的内层，预表基督在天上为百姓代求。这帐幕基督从未进去过；但他既在自己身体的真帐幕里成全了满足之工，如今便在天上的圣所——至圣所、真帐幕——里作执事，在那里照管他百姓的事务，为他们向神代求，使他们的罪得赦，他们的人格和事奉借着他牺牲的功劳蒙悦纳。他不仅在天堂享受极大的统治权和尊严，更作为他教会的大祭司，普遍地为全会众执行这职分，并为教会的每一个肢体个别地执行。
二、使徒将基督祭司职分不可或缺的部分——即这职分所包含的内容——摆在希伯来人面前，与每一位大祭司所受设立的相一致，来 8:3-4。1. 「凡大祭司都是为献礼物和祭物设立的」。无论百姓带来什么要献给神的——无论是赎罪祭、平安祭，还是感恩祭——都必须由祭司献上；祭司借祭牲的血赎除他们的罪咎，又借他圣洁的香使他们的礼物和事奉发出香气，使他们的人格和献祭在预表上蒙悦纳；照样，基督的祭司职分必然包含他当有所献；而他作为本体，有他自己可献——在他人性神性的祭坛上献上他的人性，作为那成全了过犯、一次永远地除掉了罪的伟大赎罪祭；他也有自己之义和功劳的香，可与他百姓借着他献上给神的一切同献，使之蒙悦纳。我们不可敢不借着基督、不靠着他的功劳和中保而就近神、或向他献上什么；因为我们若蒙悦纳，是在「爱子」里蒙悦纳。2. 基督如今必须在天上——至圣所、主所立的真帐幕里——执行其祭司职分。如此，预表必须得以完全应验；他既在地上完成了献祭之工，便必须进入天堂，在那里献上他的义，并在那里代求。因为，（1.）「基督若在地上，必不得为祭司」（来 8:4），就是说，不照利未的律法，因他不属那祭司的谱系；而那祭司职分仍继续之时，凡事都必须严格遵从神的设立。（2.）律法之下祭司的一切事奉，正如照着山上样式所造帐幕中的一切，不过是天上之事的样本和影儿，来 8:5。基督是律法的实体和终局，使人称义。因此，基督的祭司职分中必有所对应于大祭司进入幔内代求的，否则他便不是一位完全的祭司；而这除了基督升上天堂、在那里在神面前为他百姓显现、献上他们的祷告、为他们辩护之外，还有什么呢？所以他若仍留在地上，便不能成为完全的祭司；而他不能作一位不完全的祭司。
英文原文
The Priesthood of Christ (62 AD)
¹ Now of the things which we have spoken this is the sum: We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens;
² A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
³ For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.
⁴ For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:
⁵ Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount.
Here is, I. A summary recital of what had been said before concerning the excellency of Christ's priesthood, showing what we have in Christ, where he now resides, and what sanctuary he is the minister of, Heb 8:1,2. Observe, 1. What we have in Christ; we have a high priest, and such a high priest as no other people ever had, no age of the world, or of the church, ever produced; all others were but types and shadows of this high priest. He is adequately fitted and absolutely sufficient to all the intents and purposes of a high priest, both with respect to the honour of God and the happiness of men and himself; the great honour of all those who have an interest in him. 2. Where he now resides: He sits on the right hand of the throne of the Majesty on high, that is, of the glorious God of heaven. There the Mediator is placed, and he is possessed of all authority and power both in heaven and upon earth. This is the reward of his humiliation. This authority he exercises for the glory of his Father, for his own honour, and for the happiness of all who belong to him; and he will by his almighty power bring every one of them in their own order to the right hand of God in heaven, as members of his mystical body, that where he is they may be also. 3. What is that sanctuary of which he is a minister: Of the true tabernacle, which the Lord hath pitched, and not man, Heb 8:2. The tabernacle which was pitched by man, according to the appointment of God. There was an outer part, in which was the altar where they were to offer their sacrifices, which typified Christ dying; and there was an interior part within the veil, which typified Christ interceding for the people in heaven. Now this tabernacle Christ never entered into; but, having finished the work of satisfaction in the true tabernacle of his own body, he is now a minister of the sanctuary, the holy of holies, the true tabernacle in heaven, there taking care of his people's affairs, interceding with God for them, that their sins may be pardoned and their persons and services accepted, through the merit of his sacrifice. He is not only in heaven enjoying great dominion and dignity, but, as the high priest of his church, executing this office for them all in general, and every member of the church in particular.
II. The apostle sets before the Hebrews the necessary parts of Christ's priesthood, or what it was that belonged to that office, in conformity to what every high priest is ordained to, Heb 8:3,4. 1. Every high priest is ordained to offer gifts and sacrifices. Whatever was brought by the people to be presented to God, whether expiatory sacrifices, or peace-offerings, or thank-offerings, must be offered by the priest, who was to expiate their guilt by the blood of the sacrifice, and perfume their gifts and services by his holy incense, to render their persons and performances typically acceptable; so then it necessarily belongs to the priesthood of Christ that he should have somewhat to offer; and he, as the antitype, had himself to offer, his human nature upon the altar of his divine nature, as the great atoning sacrifice that finished transgression, and made an end of sin once for all; and he has the incense of his own righteousness and merits too to offer with all that his people offer up to God by him, to render them acceptable. We must not dare to approach to God, or to present any thing to him, but in and through Christ, depending upon his merits and mediation; for if we are accepted, it is in the Beloved. 2. Christ must now execute his priesthood in heaven, in the holy of holies, the true tabernacle which the Lord hath fixed. Thus the type must be fully answered; having finished the work of sacrificing here, he must go into heaven, to present his righteousness and to make intercession there. For, (1.) If Christ were on earth, he would not be a priest (Heb 8:4), that is, not according to the Levitical law, as not being of the line of that priesthood; and so long as that priesthood continued there must be a strict regard paid to the divine institution in everything. (2.) All the services of the priest, under the law, as well as every thing in that tabernacle which was framed according to the pattern in the mount, were only exemplars and shadows of heavenly things, Heb 8:5. Christ is the substance and end of the law for righteousness. Something therefore there must be in Christ's priesthood that answers to the high priest's entering within the veil to make intercession, without which he could not have been a perfect priest; and what is this but the ascension of Christ into heaven, and his appearance there in the sight of God for his people, to present their prayers, and plead their cause? So that, if he had still continued on earth, he could not have been a perfect priest; and an imperfect one he could not be.
6-13
The Old and New Covenant (62 AD)
简体中文
苦难的功效与用处；防止离道反教的警告（公元62年）
4 你们与罪恶相争，还没有抵挡到流血的地步。
5 你们又忘了那劝你们如同劝儿子的话，说：我儿，你不可轻看主的管教，被他责备的时候也不可灰心；
6 因为主所爱的，他必管教，又鞭打凡所收纳的儿子。
7 你们所忍受的，是神管教你们，待你们如同待儿子。焉有儿子不被父亲管教的呢？
8 管教原是众子所共受的，你们若不受管教，就是私子，不是儿子了。
9 再者，我们曾有生身的父管教我们，我们尚且敬重他，何况万灵的父，我们岂不更当顺服他得生么？
10 生身的父都是暂随己意管教我们；惟有万灵的父管教我们，是要我们得益处，使我们在他的圣洁上有分。
11 凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人结出平安的果子，就是义。
12 所以，你们要把下垂的手、发酸的腿挺起来；
13 也要为自己的脚，把道路修直了，使瘸子不至歪脚，反得痊愈。
14 你们要追求与众人和睦，并要追求圣洁；非圣洁没有人能见主。
15 又要谨慎，恐怕有人失了神的恩；恐怕有毒根生出来扰乱你们，因此叫众人沾染污秽；
16 恐怕有淫乱的，有贪恋世俗如以扫的，他因一点食物把自己长子的名分卖了。
17 后来想要承受父所祝的福，竟被弃绝，虽然号哭切求，却得不着门路使他父亲的心意回转。这是你们知道的。
在这里，使徒用一项论证来坚持劝勉他们要忍耐和坚忍——这论证是从信主的希伯来人在基督徒道路上所受之苦的温和程度和恩典性质中引申出来的。
I. 从他们受苦的温和、节制程度和分量引出：你们与罪恶相争，还没有抵挡到流血的地步（来12:4）。当注意：
-
他承认他们已受了许多苦，他们已经与罪相争到了痛苦的地步。在这里：(1.) 争战的对象是罪，与罪争战就是为美好的事业而战，因为罪是神和人的最大仇敌。我们属灵的争战既荣耀又必须；因为我们不过是抵御那若胜过我们就要毁灭我们的事；我们为自己、为自己的生命而战，因此应当忍耐而坚定。(2.) 每一位基督徒都已经列在基督的旗帜之下，要与罪争战——对抗罪的教义、罪的行为、罪的习惯和风俗，无论在自己里面还是在别人里面。
-
他提醒他们，他们本可能受更多的苦，他们并没有像别人那样受那么多苦；因为他们还没有抵挡到流血的地步，他们还没有被召作殉道者，虽然他们不知道何日会被召。由此可知：(1.) 我们的主耶稣——我们救恩的元帅——一开始并不叫祂的百姓经历最严峻的试炼，而是智慧地借较轻的苦难训练他们，预备他们承受更大的苦难。祂不会把新酒装在软弱的器皿里；祂是温柔的牧人，不会过分驱赶羊群中的小羊。(2.) 基督徒当留意基督在使试炼与他们的力量相称一事上的温柔。他们不应夸大自己的苦难，倒当留意其中所夹杂的怜悯，并怜恤那些被召去经历火炼、抵挡到流血之试验的人——不是流仇敌的血，而是用自己的血印证他们的见证。(3.) 当基督徒看见别人在更重的试炼下仍能支撑，又不知道自己何日可能也遭遇更重的试炼时，就当以在较轻的试炼下灰心为耻。我们若与步行的人同跑，他们尚且使我们疲乏，我们怎能与马赛跑呢？我们在平安之地尚且疲乏，在约旦河的涨溢中又将如何呢？（耶12:5）。
II. 他从临到神百姓的那些苦难所特有的恩典性质引出论证。虽然他们的仇敌和逼迫者可能是加给他们这些苦难的器皿，但它们却是神的管教；他们的天父在其中都有祂的手，并借着这一切成全祂智慧的目的；关于这事，祂已经给了他们足够的警告，他们不该忘记（来12:5）。当注意：
-
那些从人一方面看实在可称为逼迫的苦难，从神一方面看却是为父的责备和管教。为信仰所受的逼迫，有时是对信仰告白者之罪的惩治和责备。人逼迫他们，是因为他们虔诚；神管教他们，是因为他们不够虔诚：人逼迫他们，是因为他们不肯放弃他们的认信；神管教他们，是因为他们没有照所认信的而活。
-
神已经指示祂的百姓，在一切苦难中当如何行事为人；他们必须避免许多人所陷入的两个极端。(1.) 他们不可轻看主的管教；他们不可对苦难等闲视之，不可麻木不仁、毫无感觉；因为这些是神的手和杖，是祂对罪的责备。轻看苦难的人就是轻看神，也是轻看罪。(2.) 他们被责备时也不可灰心；不可沮丧，在试炼下沉沦，也不可烦躁埋怨，却要存信心和忍耐支撑得住。(3.) 他们若陷入这两个极端中的任何一个，那就是他们已经忘了他们天父所给他们的劝诫和警戒，那是祂以真诚和温柔的爱心赐给他们的。
-
苦难若善加忍受，虽然可能是神不悦的果子，却是祂对百姓为父之爱和眷顾的明证（来12:6,7）：主所爱的，他必管教，又鞭打凡所收纳的儿子。当注意：(1.) 神最美好的儿女也需要管教。他们有自己的过失和愚昧，需要纠正。(2.) 虽然神可能任凭别人在他们的罪中，但祂必管教自己儿女的罪；他们属祂的家，当他们需要责备时不能逃脱祂的责备。(3.) 祂在此所行的合乎一位父亲的样式，待他们如儿女；任何聪明良善的父亲都不会像对待别人的儿女那样，对自己儿女的过错视而不见；他的关系和情感促使他更多留意自己儿女的过错，而不是别人的。(4.) 被任凭在罪中前行而不受责备，是与神疏远的可悲记号；这等人是私子，不是儿子。他们也许因生于教会之内而称呼祂为父，但他们却是另一位父亲的私生后代，不是神的儿女（来12:7,8）。
-
那些在天父的管教下不能忍耐的人，对祂所行的还不如他们对属地父母所行的（来12:9,10）。在这里：(1.) 使徒称赞儿女对属地父母所当尽的本分和顺从的态度：我们敬重他们——甚至当他们责备我们时也是如此。儿女的本分在于，对父母公义的命令当存顺从的敬重，对他们出于不孝之纠正当存顺服的敬重。父母不仅有权柄，更有神所赐的责任，在应当责罚时给予儿女责罚，而祂也命令儿女要好好接受这样的责罚：在当受的责罚之下顽梗不化、心怀不满，是双重的过错；因为责罚本身已意味着已经犯了一个违背父母命令权柄的过错，如今又加上一个违背父母管教权柄的过错。因此，(2.) 他勉励我们在受天父纠正时要谦卑顺服；他是借着由轻及重的论证而作的。[1.] 我们地上的父亲不过是我们肉身的父亲，而神是我们灵的父亲。我们在地上的父亲在我们的身体——不过是肉身，是一种卑微、必死、卑贱的东西，是从地上的尘土造出来的，如同野兽的身体一样——的产生上只是器皿；但既然它们被奇妙地造成，成为我们人格的一部分，成为适合灵魂居住的帐幕和它活动的器官，我们便当对那些在生我们身体上有分的人存敬重和爱心；但我们更当承认那为我们灵的父是远超过他们的。我们的灵魂不是物质性的实体，连最精微的那种也不是；它们不是 ex traduce——借着传殖而来；肯定这话是坏的哲学，更是坏的神学：它们是神直接的造物，是祂在用尘土造人身体之后，将生命的气息吹入他鼻中，他就成了活的魂。[2.] 我们属地的父母随己意管教我们。有时他们这样作，与其说是要改正我们的行为，不如说是要泄自己的怒气。这是我们肉身的父亲容易有的软弱，他们应当谨慎防备；因为这样作就羞辱了神所赐他们的为父权柄，并大大阻碍了管教的功效。但我们灵的父亲从不甘心使人忧愁，也不轻易使人受苦，更何况是祂自己的儿女。祂管教总是为我们的益处；祂借此要给我们的益处，不亚于使我们在他的圣洁上有分；就是要纠正和医治那些使我们不像神的罪恶紊乱，并增进那些在我们里面作为神形象的各种恩典，使我们在所是和所为上更像我们的天父。神爱祂的儿女，愿意他们尽量像祂自己，正为这目的，祂在他们需要的时候管教他们。[3.] 我们肉身的父亲在我们童年、未成年的日子管教我们，不过是暂时的几天；虽然我们那时处于软弱易怒的状态，我们仍当敬重他们，及至我们长大成人，更因此而爱他们、尊敬他们。我们在此的整个生活，乃是一种童年、未成年和不完全的状态，因此我们必须顺服这种状态下的管教；当我们到了完全的状态，便要与神如今在我们身上所施的一切管教措施完全和好。[4.] 神的纠正并非定罪。祂的儿女起初可能担心苦难是带着那可怕的差使而来，因而呼喊：不要定我有罪，只要指示我，你为何与我争论（伯10:2）。但这绝非神对自己百姓的旨意；祂所以现在管教他们，是免得他们和世人一同被定罪（林前11:32）。祂这样作是要防止他们灵魂的死亡和灭亡，使他们能向神而活，能像神，能永远与祂同在。
-
神的儿女在受苦难时，不可凭当下的感觉来判断神的作为，而要凭理智、信心和经历：凡管教的事，当时不觉得快乐，反觉得愁苦；后来却为那经练过的人结出平安的果子，就是义（来12:11）。当注意：
(1) 此事上感觉的判断——苦难对感觉并不悦人，反而是愁苦的；肉体要感觉它，因它而忧愁，并在它之下叹息。
(2) 信心的判断——信心纠正感觉的判断，宣告说：分别为圣的苦难能结出义的果子；这些果子是平安的，能带来心灵的宁静和安慰。苦难借生出更多的义而生出平安；因为义的果子就是平安。既然身体的痛苦能如此有助于心灵的平安，短暂眼前的苦难能结出长久持续的福乐果子，他们就没有理由在它之下烦躁或灰心；他们最大的关切，乃是要叫他们所受的管教能被他们存着忍耐而接受，并被改进到更高程度的圣洁。[1.] 叫他们的苦难能被忍耐地接受——这是使徒论及此事的主要宗旨；他再次回头劝勉他们，要因前述的缘故把下垂的手、发酸的腿挺起来（来12:12）。苦难的重担容易使基督徒手下垂，膝发软，使他丧志灰心；但他必须与此力争；他这样作有两个理由：第一，使他可以更好地奔跑他属灵的赛程。信心、忍耐、圣洁的勇敢和决心，将使他行得更稳，走更直的路，防止摇摆和偏离。第二，使他可以鼓励而不使那些与他同走一路的人灰心。有许多人虽然在天路的途中，却走得软弱跛脚。这样的人容易彼此泄气，互相阻碍；但他们当尽的本分乃是刚强起来，凭信心行事，这样便在天路上彼此帮助前进。[2.] 叫他们的苦难能被改进到更高程度的圣洁。这既是神的旨意，就也当成为祂儿女的旨意和关切——以更新的力量和忍耐去追求与众人和睦，并要追求圣洁（来12:14）。神的儿女若在苦难下变得不耐，他们既不能对人那样安静和平地行事，也不能对神那样敬虔地行事；但信心和忍耐能使他们追求和睦，也追求圣洁，如同人追求他的呼召一般——恒切、殷勤并怀着喜乐。当注意：第一，基督徒即使在受苦之中，也有本分追求与众人和睦，甚至对那些可能是他们受苦之工具的人也是如此。这是一门难的功课，也是一种高的成就，但却是基督召祂百姓去作的。苦难容易使人性情变得尖酸，情绪变得激烈；但神的儿女必须追求与众人和睦。第二，和睦与圣洁是相连的；没有圣洁就没有真正的和睦。可能存在谨慎和有分寸的克制，以及对一切人表面上的友谊和善意；但真正基督徒的和平气质，从未与圣洁分开而存在。我们不能借口要与众人和睦而离弃圣洁的道路，倒要在圣洁的道路上培养和睦。第三，非圣洁没有人能见主。在天上得见我们的救主神，是保留给圣洁的赏赐；我们救恩的关键在于我们的圣洁，虽然温和平静的性情对我们的合宜确有极大贡献。
- 那些为基督所受的苦难和痛苦，若不被人视为天父的管教并如此加以善用，必成为离道反教的危险网罗和试探；每位基督徒都当最谨慎地防备（来12:15,16）：又要谨慎，恐怕有人失了神的恩云云。
(1) 这里使徒郑重提出防止离道反教的警告，并以一个可畏的例子来支持这警告。
[1.] 他郑重提出防止离道反教的警告（来12:15）。在这里你当注意：第一，离道反教的性质：就是失了神的恩；就是在信仰上破产，因为没有好的根基，也没有相称的留意和殷勤；就是失了神的恩——灵魂缺少真恩典的原则，尽管享有恩典的途径和宗教的认信，因而失掉神在今世和来世的爱和恩惠。第二，离道反教的后果：人若失了神真恩典，毒根就要长起来，败坏就要得势并爆发。一棵毒根——一棵苦的根，要为自己和他人结出苦的果子。对自己，它结出败坏的原则，这些原则引人离道反教，并由离道反教而大大得着加强和扎根——可弃绝的错谬（为败坏基督教会的教义和敬拜），以及败坏的行为。离道反教者通常越变越坏，落入最粗暴的邪恶之中，其结局不是直截了当的无神论，便是绝望。它也为别人——为这些人所属的教会——结出苦的果子；因着他们败坏的原则和行为，许多人受扰乱，教会的平安被破坏，人心灵的平安被搅扰，许多人沾染污秽——被那些坏原则所感染，被引入污秽的行为中；于是教会在纯洁和平安两方面都受亏损。但离道反教者自己最终将是最大的受害者。
[2.] 使徒以一个可畏的例子支持这警告，那就是以扫的例子：他虽然生在教会的范围之内，又有长子名分，因此有资格在他家中作先知、祭司和君王，却如此亵渎，竟轻看这些神圣的特权，为了一点点食物把长子的名分卖了。当注意：第一，以扫的罪。他亵渎地轻看并卖掉了长子名分，以及随之而来的一切好处。离道反教者也是如此——他们为避免逼迫，享受肉体的安逸和快乐，虽然本来有神儿女的名分，并对那祝福和产业有看得见的权利，却放弃一切对此的主张。第二，以扫受的刑罚，与他的罪相称。他到了太晚的时候，良心才确信自己犯了罪、作了愚妄事：后来想要承受父所祝的福云云。他的刑罚在两方面：1. 他被自己的良心定罪；他现在才看见他所轻看的祝福是值得拥有的，值得寻求的——尽管要带着许多殷勤和许多眼泪。2. 他被神弃绝：在神那里或在他父亲那里，他得不着门路使心意回转；祝福已经归给别人，就是他为了一碗红豆汤所卖给的那一位。以扫在他的大恶中作了那笔交易，而神在祂公义的判断中批准并确认了它，不容加以撒反悔。
(2) 我们由此可知：[1.] 离弃基督是体贴肉体的满足过于神的祝福和属天产业的果子。[2.] 罪人不会始终对属神的祝福和产业存有如今所存的轻看。时候将到，那时他们要以为得回那失去的祝福，任何劳苦、任何殷勤、任何眼泪都不为多。[3.] 当恩典的日子过去了（有时在今世就如此），他们便找不着悔改的余地：他们不能为自己的罪合宜地悔改，而神也不为祂因他们的罪而宣告的判语后悔。所以，作为这一切的总结，基督徒绝不可为了逃避受苦而放弃他们的名分和得父祝福与产业的盼望，并暴露自己于不可挽回的忿怒和咒诅之下——离弃他们圣洁的信仰；因为这苦难从恶人一方面看可能是逼迫，但在他们天父手中不过是纠正和管教的杖，为要使他们近前与祂相像，与祂相交。这就是使徒从神百姓苦难的性质所引出的论证的力量，即使当他们为义受苦时也是如此；而这论证是非常有力的。
英文原文
The Old and New Covenant (62 AD)
⁶ But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
⁷ For if that first covenant had been faultless, then should no place have been sought for the second.
⁸ For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:
⁹ Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.
¹⁰ For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:
¹¹ And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.
¹² For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
¹³ In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.
In this part of the chapter, the apostle illustrates and confirms the superior excellency of the priesthood of Christ above that of Aaron, from the excellency of that covenant, or that dispensation of the covenant of grace, of which Christ was the Mediator (Heb 8:6): his ministry is more excellent, by how much he is the Mediator of a better covenant. The body and soul too of all divinity (as some observe) consist very much in rightly distinguishing between the two covenants—the covenant of works and the covenant of grace; and between the two dispensations of the covenant of grace—that under the Old Testament and that under the New. Now observe,
I. What is here said of the old covenant, or rather of the old dispensation of the covenant of grace: of this it is said, 1. That it was made with the fathers of the Jewish nation at mount Sinai (Heb 8:9), and Moses was the Mediator of that covenant, when God took them by the hand, to lead them out of the land of Egypt, which intimates the great affection, condescension, and tender care of God towards them. 2. That this covenant was not found faultless (Heb 8:7,8); it was a dispensation of darkness and dread, tending to bondage, and only a schoolmaster to bring us to Christ; it was perfect in its kind, and fitted to answer its end, but very imperfect in comparison of the gospel. 3. That it was not sure or stedfast; for the Jews continued not in that covenant, and the Lord regarded them not, Heb 8:9. They dealt ungratefully with their God, and cruelly with themselves, and fell under God's displeasure. God will regard those who remain in his covenant, but will reject those who cast away his yoke from them. 4. That it is decayed, grown old, and vanisheth away, Heb 8:13. It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen. Some think the covenant of peculiarity did not quite decay till the destruction of Jerusalem, though it was forfeited at the death of Christ, and was made old, and was now to vanish and perish, and the Levitical priesthood vanished with it.
II. What is here said of the New-Testament dispensation, to prove the superior excellency of Christ's ministry. It is said,
1. That it is a better covenant (Heb 8:6), a more clear and comfortable dispensation and discovery of the grace of God to sinners, bringing in holy light and liberty to the soul. It is without fault, well ordered in all things. It requires nothing but what it promises grace to perform. It accepts of godly sincerity, accounting it gospel perfection. Every transgression does not turn us out of covenant; all is put into a good and safe hand.
2. That it is established upon better promises, more clear and express, more spiritual, more absolute. The promises of spiritual and eternal blessings are in this covenant positive and absolute; the promises of temporal blessings are with a wise and kind proviso, as far as shall be for God's glory and his people's good. This covenant contains in it promises of assistance and acceptance in duty, promises of progress and perseverance in grace and holiness, of bliss and glory in heaven, which were more obscurely shadowed forth by the promises of the land of Canaan, a type of heaven.
3. It is a new covenant, even that new covenant that God long ago declared he would make with the house of Israel, that is, all the Israel of God; this was promised in Jer 31:31,32, and accomplished in Christ. This will always be a new covenant, in which all who truly take hold of it shall be always found preserved by the power of God. It is God's covenant; his mercy, love, and grace moved for it; his wisdom devised it; his Son purchased it; his wisdom devised it; his Son purchased it; his Spirit brings souls into it, and builds them up in it.
4. The articles of this covenant are very extraordinary, which are sealed between God and his people by baptism and the Lord's supper; whereby they bind themselves to their part, and God assures them he will do his part; and his is the main and principal part, on which his people depend for grace and strength to do theirs. Here,
(1.) God articles with his people that he will put his laws into their minds and write them in their hearts, Heb 8:10. He once wrote his laws to them, now he will write his laws in them; that is, he will give them understanding to know and to believe his law; he will give them memories to retain them; he will give them hearts to love them and consciences to recognize them; he will give them courage to profess them and power to put them in practice; the whole habit and frame of their souls shall be a table and transcript of the law of God. This is the foundation of the covenant; and, when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and comfortably.
(2.) He articles with them to take them into a near and very honourable relation to himself. [1.] He will be to them a God; that is, he will be all that to them, and do all that for them, that God can be and do. Nothing more can be said in a thousand volumes than is comprehended in these few words: I will be a God to them. [2.] They shall be to him a people, to love, honour, observe, and obey him in all things; complying with his cautions, conforming to his commands, comporting with his providences, copying out his example, taking complacency in his favour. This those must do and will do who have God for their God; this they are bound to do as their part of the contract; this they shall do, for God will enable them to do it, as an evidence that he is their God and that they are his people; for it is God himself who first founds the relation, and then fills it up with grace suitable and sufficient, and helps them in their measure to fill it up with love and duty; so that God engages both for himself and them.
(3.) He articles with them that they shall grow more and more acquainted with their God (Heb 8:11): They shall all know me from the least to the greatest, insomuch that there shall not be so much need of one neighbour teaching another the knowledge of God. Here observe, [1.] In the want of better instruction, one neighbour should be teaching another to know the Lord, as they have ability and opportunity for it. [2.] This private instruction shall not be so necessary under the New Testament as it was under the Old. The old dispensation was shadowy, dark, ritual, and less understood; their priests preached but seldom, and but a few at a time, and the Spirit of God was more sparingly given out. But under the new dispensation there shall be such abundance of public qualified preachers of the gospel, and dispensers of ordinances statedly in the solemn assemblies, and so great a flocking to them, as doves to their windows, and such a plentiful effusion of the Spirit of God to make the ministration of the gospel effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts, of each sex, and of all ages. O that this promise might be fulfilled in our days, that the hand of God may be with his ministers, that a great number may believe and be turned to the Lord!
(4.) God articles with them about the pardon of their sins, as what always accompanies the true knowledge of God (Heb 8:12): For I will be merciful to their unrighteousness, etc. Observe, [1.] The freeness of this pardon. It does not result from merit in man, but from mercy in God; he pardons for his own name's sake. [2.] The fullness of this pardon; it extends to their unrighteousness, sins, and iniquities; to all kinds of sin, to sins highly aggravated. [3.] The fixedness of this pardon. It is so final and so fixed that God will remember their sins no more; he will not recall his pardon; he will not only forgive their sins, but forget them, treat them as if he had forgotten them. This pardoning mercy is connected with all other spiritual mercies. Unpardoned sin prevents mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings; it is the effect of that mercy that is from everlasting, and the earnest of that mercy that shall be to everlasting. This is the excellency of the new dispensation, and these are the articles of it; and therefore we have no reason to repine, but great reason to rejoice that the former dispensation is antiquated and has vanished away.
在本章中，使徒继续前文的主题，即基督的祭司职分。一、他将先前所述作一总结，来 8:1-2。二、他将祭司职分不可或缺的各部分摆在他们面前，来 8:3-5。三、他大量阐述基督祭司职分的卓越性——乃是借着考察基督所为之中保的那新经纶（即新约）的卓越性，来 8:6-13。