1
Heb 3:1-19.
英文原文
Heb 3:1-19.
THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS.
As Moses especially was the prophet by whom "God in times past spake to the fathers," being the mediator of the law, Paul deems it necessary now to show that, great as was Moses, the Son of God is greater. EBRARD in ALFORD remarks, The angel of the covenant came in the name of God before Israel; Moses in the name of Israel before God; whereas the high priest came both in the name of God (bearing the name JEHOVAH on his forehead) before Israel, and in the name of Israel (bearing the names of the twelve tribes on his breast) before God
(Ex 28:9-29, 36, 38).
Now Christ is above the angels, according to the first and second chapters because (1) as Son of God He is higher; and (2) because manhood, though originally lower than angels, is in Him exalted above them to the lordship of "the world to come," inasmuch as He is at once Messenger of God to men, and also atoning Priest-Representative of men before God
(Heb 2:17, 18).
Parallel with this line of argument as to His superiority to angels
(Heb 1:4)
runs that which here follows as to His superiority to Moses
(Heb 3:3):
(1) because as Son over the house; He is above the servant in the house
(Heb 3:5, 6),
just as the angels were shown to be but ministering (serving) spirits
(Heb 1:14),
whereas He is the Son
(Heb 3:7, 8);
(2) because the bringing of Israel into the promised rest, which was not finished by Moses, is accomplished by Him
(Heb 4:1-11),
through His being not merely a leader and lawgiver as Moses, but also a propitiatory High Priest
(Heb 4:14; 5:10).
1. Wherefore--Greek, "Whence," that is, seeing we have such a sympathizing Helper you ought to "consider attentively," "contemplate"; fix your eyes and mind on Him with a view to profiting by the contemplation
(Heb 12:2).
The Greek word is often used by Luke, Paul's companion
(Lu 12:24, 27).
brethren--in Christ, the common bond of union.
partakers--"of the Holy Ghost."
heavenly calling--coming to us from heaven, and leading us to heaven whence it comes.
Php 3:14,
"the high calling"; Greek "the calling above," that is, heavenly.
the Apostle and High Priest of our profession--There is but one Greek article to both nouns, "Him who is at once Apostle and High Priest"--Apostle, as Ambassador (a higher designation than "angel"-messenger) sent by the Father
(Joh 20:21),
pleading the cause of God with us; High Priest, as pleading our cause with God. Both His Apostleship and High Priesthood are comprehended in the one title, Mediator [BENGEL]. Though the title "Apostle" is nowhere else applied to Christ, it is appropriate here in addressing Hebrews, who used the term of the delegates sent by the high priest to collect the temple tribute from Jews resident in foreign countries, even as Christ was Delegate of the Father to this world far off from Him
(Mt 21:37).
Hence as what applies to Him, applies also to His people, the Twelve are designated His apostles, even as He is the Father's
(Joh 20:21).
It was desirable to avoid designating Him here "angel," in order to distinguish His nature from that of angels mentioned before, though he is "the Angel of the Covenant." The "legate of the Church" (Sheliach Tsibbur) offered up the prayers in the synagogue in the name of all, and for all. So Jesus, "the Apostle of our profession," is delegated to intercede for the Church before the Father. The words "of our profession," mark that it is not of the legal ritual, but of our Christian faith, that He is the High Priest. Paul compares Him as an Apostle to Moses; as High Priest to Aaron. He alone holds both offices combined, and in a more eminent degree than either, which those two brothers held apart.
profession--"confession," corresponds to God having spoken to us by His Son, sent as Apostle and High Priest. What God proclaims we confess.
2
無標題
2. 他先指出摩西與基督相似之處，為要安撫他所寫信致的希伯來基督徒——他們對摩西仍存極高的敬意；隨後才提出基督對摩西的超越。
盡忠——希臘文也暗示他如今仍然忠心，即作我們代求的大祭司，忠於神所託付他的（Heb 2:17）。照樣摩西在神的家中（Nu 12:7）。
設立他——即「立他」為大祭司；當從上文補入。希臘文為「立」；如 Heb 5:5; 1Sa 12:6 旁註; Ac 2:36，希臘教父亦如此解。不應如亞爾福特（ALFORD）隨安波羅修（AMBROSE）與拉丁教父所主張的，譯作「造他」——即在他道成肉身之時造他為人。摩西與彌賽亞的相似是摩西自己預言的（De 18:15）。別的先知只是解釋摩西——在這方面他優於他們；但基督卻像摩西，而又超越他。
英文原文
2. He first notes the feature of resemblance between Moses and Christ, in order to conciliate the Hebrew Christians whom He addressed, and who still entertained a very high opinion of Moses; he afterwards brings forward Christ's superiority to Moses.
Who was faithful--The Greek implies also that He still is faithful, namely, as our mediating High Priest, faithful to the trust God has assigned Him
(Heb 2:17).
So Moses in God's house
(Nu 12:7).
appointed him--"made Him" HIGH PRIEST; to be supplied from the preceding context. Greek, "made"; so in
Heb 5:5; 1Sa 12:6,
Margin;
Ac 2:36;
so the Greek fathers. Not as ALFORD, with AMBROSE and the Latins, "created Him," that is, as man, in His incarnation. The likeness of Moses to Messiah was foretold by Moses himself
(De 18:15).
Other prophets only explained Moses, who was in this respect superior to them; but Christ was like Moses, yet superior.
3
無標題
3. For——為他們為何應當「細心 思想 基督」
(來 3:1)
提出理由，正如他們高度敬重在 忠信 上與祂相似的摩西
(來 3:2)。
was——希臘文作「已經」。
counted worthy of more glory——被神看為配得更大的榮耀，當神將祂升到自己的右邊時。希伯來信徒也承認這事實
(來 1:13)。
builded the house——希臘文，「因為那 建造（或「設立」）房屋的，比房屋更得尊榮」〔ALFORD〕。這裏特意用 希臘文 動詞代替「建造」，為要表明所指的不是字面意義的房屋，而是屬靈的房屋——即新舊約兩代的教會；並且建造這樣的房屋，包括了用以供應「活石」和合適「僕人」所需的一切 預備——即恩典和護理之工。因此，基督既是房屋的創立者和設立者（在新約以及舊約中），就比這樣設立的房屋（包括僕人）更大，也就比作「僕人」的摩西更大。摩西作為僕人，是房屋的一部分，小於房屋；基督作為萬有的創造者，必然是神，因此也就比摩西僅為其中一部分的房屋更大。榮耀 是 尊榮 的結果。
英文原文
3. For--assigning the reason why they should "consider" attentively "Christ"
(Heb 3:1),
highly as they regard Moses who resembled Him in faithfulness
(Heb 3:2).
was--Greek, "has been."
counted worthy of more glory--by God, when He exalted Him to His own right hand. The Hebrew Christians admitted the fact
(Heb 1:13).
builded the house--Greek, "inasmuch as He hath more honor than the house, who prepared it," or "established it" [ALFORD]. The Greek verb is used purposely instead of "builded," in order to mark that the building meant is not a literal, but a spiritual house: the Church both of the Old Testament and New Testament; and that the building of such a house includes all the preparations of providence and grace needed to furnish it with "living stones" and fitting "servants." Thus, as Christ the Founder and Establisher (in Old Testament as well as the New Testament) is greater than the house so established, including the servants, He is greater also than Moses, who was but a "servant." Moses, as a servant, is a portion of the house, and less than the house; Christ, as the Instrumental Creator of all things, must be God, and so greater than the house of which Moses was but a part. Glory is the result of honor.
4
無標題
4. 每一所房屋都必有設立者；摩西並非房屋的設立者，只是房屋的一部分（但那設立萬有、因此 也設立這裏所論屬靈房屋的，乃是神）。基督既作萬有的設立者（在工具性的意義上），就必然是這房屋的設立者，因而比摩西更大。
英文原文
4. Someone must be the establisher of every house; Moses was not the establisher of the house, but a portion of it (but He who established all things, and therefore the spiritual house in question, is God). Christ, as being instrumentally the Establisher of all things, must be the Establisher of the house, and so greater than Moses.
5
無標題
5. faithful in all his house——即在 神的 全家
(來 3:4)。
servant——此處所用的 希臘文 不是指「奴隸」，而是「事奉的侍從」；這標示出摩西在神面前崇高的職分，雖然次於基督——他是一種 管家。
for a testimony of, &c.*——為要藉著他那預表性的制度，向以色列人「見證」「以後」要由基督傳講的福音「諸事」
(來 8:5; 9:8, 23; 10:1)。
英文原文
5. faithful in all his house--that is in all GOD'S house
(Heb 3:4).
servant--not here the Greek for "slave," but "a ministering attendant"; marking the high office of Moses towards God, though inferior to Christ, a kind of steward.
for a testimony of, &c.--in order that he might in his typical institutions give "testimony" to Israel "of the things" of the Gospel "which were to be spoken afterwards" by Christ
(Heb 8:5; 9:8, 23; 10:1).
6
無標題
6. But Christ——曾經、並且如今仍是忠信的
(來 3:2)。
as a son over his own house——更當作「為 兒子 治理 祂（神，
來 3:4）的 家」；因此，作為祂與神合一的 推論，就是 治理祂自己的家。如
來 10:21，
「有一位大祭司治理神 的家」。基督進入父的家是作主人〔治理它〕，而摩西是作僕人〔在其中，
來 3:2, 5〕
〔CHRYSOSTOM〕。一位大使在王不在時極為尊貴——在王面前他就退回到群眾之中了〔BENGEL〕。
whose house are we——保羅和他的希伯來讀者。有一部古抄本，連同 武加大譯本 和 LUCIFER，讀作「這 家」；但最有分量的抄本支持 英文欽定本 的讀法。
the rejoicing——更當作「可誇之事」。
of the hope——「我們的 盼望」。既然我們一切的好處都包含在盼望之中，我們就當緊緊抓住盼望，以至於如今就因盼望如同已經實現而喜樂〔CHRYSOSTOM〕。
firm unto the end——LUCIFER、AMBROSE 和一部最古老抄本中沒有此句，但為多數最古老抄本所支持。
英文原文
6. But Christ--was and is faithful
(Heb 3:2).
as a son over his own house--rather, "over His (GOD'S,
Heb 3:4)
house"; and therefore, as the inference from His being one with God, over His own house. So
Heb 10:21,
"having an High Priest over the house of God." Christ enters His Father's house as the Master [OVER it], but Moses as a servant [IN it,
Heb 3:2, 5]
[CHRYSOSTOM]. An ambassador in the absence of the king is very distinguished--in the presence of the king he falls back into the multitude [BENGEL].
whose house are we--Paul and his Hebrew readers. One old manuscript, with Vulgate and LUCIFER, reads, "which house"; but the weightiest manuscripts support English Version reading.
the rejoicing--rather, "the matter of rejoicing."
of the hope--"of our hope." Since all our good things lie in hopes, we ought so to hold fast our hopes as already to rejoice, as though our hopes were realized [CHRYSOSTOM].
firm unto the end--omitted in LUCIFER and AMBROSE, and in one oldest manuscript, but supported by most oldest manuscripts.
7
無標題
7-11. 勸勉出自
詩 95:7-11，
不要因不信而失去在屬靈房屋中的分。我們若將起初確實的信心堅持到底，就是神的家了……
(來 3:6)。
耶穌是「忠信的」，你們不可不忠信
(來 3:2, 12)。
以「所以」開始的句子，被用以從
詩 95:7-11
印證論證的括號打斷，要到
來 3:12
才完成，「你們應當謹慎」等等。
Holy Ghost saith——藉著受默示的詩篇作者；因此後者的話就是神自己的話。
To-day——終於；在大衛的日子，與摩西在曠野的日子相比，也與從那時直到如今他們一直悖逆神聲音的全部時間相比——例如在曠野中
(來 3:8)。
這詩篇每逢在公眾敬拜中使用時，「今日」就指它被使用的那個特定日子。
hear——順服地。
his voice——恩典的聲音。
英文原文
7-11. Exhortation from
Ps 95:7-11,
not through unbelief to lose participation in the spiritual house. Seeing that we are the house of God if we hold fast our confidence . . .
(Heb 3:6).
Jesus is "faithful," be not ye unfaithful
(Heb 3:2, 12).
The sentence beginning with "wherefore," interrupted by the parenthesis confirming the argument from
Ps 95:7-11,
is completed at
Heb 3:12,
"Take heed," &c.
Holy Ghost saith--by the inspired Psalmist; so that the words of the latter are the words of God Himself.
To-day--at length; in David's day, as contrasted with the days of Moses in the wilderness, and the whole time since then, during which they had been rebellious against God's voice; as for instance, in the wilderness
(Heb 3:8).
The Psalm, each fresh time when used in public worship, by "to-day," will mean the particular day when it was, or is, used.
hear--obediently.
his voice--of grace.
8
無標題
8. Harden not your hearts——此語惟獨在此用於 人自己 的作為；通常用於 神 的作為
(羅 9:18)。
當以人為剛硬的主體時，慣用语通常是「硬著頸項」或「硬著背」
(尼 9:17)。
provocation . . . temptation——「瑪撒-米利巴」，《旁註》譯作「試探……爭鬧」或「紛爭」
(出 17:1-7)。
兩個名字似乎都指同一事件，即百姓在利非訂因缺水而向耶和華發怨言。第一次的過犯尤其應當防備，也受最嚴厲的責備，因為它容易衍生出更多。
民 20:1-13
和
申 33:8
記載在西奈曠野、加低斯附近另一次類似的事件，也叫米利巴。
in the day——希臘文，「照著……的日子」。
英文原文
8. Harden not your hearts--This phrase here only is used of man's own act; usually of God's act
(Ro 9:18).
When man is spoken of as the agent in hardening, the phrase usually is, "harden his neck," or "back"
(Ne 9:17).
provocation . . . temptation--"Massah-meribah," translated in Margin "tentation . . . chiding," or "strife"
(Ex 17:1-7).
Both names seem to refer to that one event, the murmuring of the people against the Lord at Rephidim for want of water. The first offense especially ought to be guarded against, and is the most severely reproved, as it is apt to produce many more.
Nu 20:1-13 and De 33:8
mention a second similar occasion in the wilderness of Sin, near Kadesh, also called Meribah.
in the day--Greek, "according to the day of."
9
無標題
9. When——更當作「在哪裏」，即在曠野裏。
your fathers——古人 的權威並不具有決定性〔BENGEL〕。
tempted me, proved me——最古老抄本讀作「以試探的方式試探（我）」，即 （把我）放在考驗之中——看我是否願意並能夠拯救他們，因為他們不相信我是。
saw my works forty years——他們觀看了我的作為——部分是奇妙的幫助，部分是報應的審判——四十年之久，卻沒有因而悔改。「四十年」在 希伯來文 與 七十士譯本 中，以及下文
來 3:17，
與「我厭煩」相連，在此卻與「他們觀看」相連。兩者都對；因為在他們因不信試探神的那同一個四十年間——儘管他們看見了神所行的奇事——神也正在被激怒。所要暗示給希伯來基督徒的功課是：他們的「今日」只存在於福音初次傳到他們和耶路撒冷即將被毀之間，即 四十年——正好是以色列人在曠野飄流的年數，直到他們罪惡的量度滿溢，所有叛徒都被傾覆。
英文原文
9. When--rather, "Where," namely, in the wilderness.
your fathers--The authority of the ancients is not conclusive [BENGEL].
tempted me, proved me--The oldest manuscripts read, "tempted (Me) in the way of testing," that is, putting (Me) to the proof whether I was able and willing to relieve them, not believing that I am so.
saw my works forty years--They saw, without being led thereby to repentance, My works of power partly in affording miraculous help, partly in executing vengeance, forty years. The "forty years" joined in the Hebrew and Septuagint, and below,
Heb 3:17,
with "I was grieved," is here joined with "they saw." Both are true; for, during the same forty years that they were tempting God by unbelief, notwithstanding their seeing God's miraculous works, God was being grieved. The lesson intended to be hinted to the Hebrew Christians is, their "to-day" is to last only between the first preaching of the Gospel and Jerusalem's impending overthrow, namely, FORTY YEARS; exactly the number of years of Israel's sojourn in the wilderness, until the full measure of their guilt having been filled up all the rebels were overthrown.
10
無標題
10. grieved——不悅。比較「反對……行動」，
利 26:24, 28。
that generation——「那」暗示疏遠和隔閡。但最古老抄本讀作「這」。
said——在他們第一次冒犯時「厭煩」或「不悅」。後來當他們在不信中更加剛硬，祂就在 怒中 起誓
(來 3:11)；
層層遞進（比較
來 3:17, 18）。
and they have not known——希臘文，「但這些人」等等。他們察覺我對他們不悅，然而這些人——同一批人——卻絲毫沒有更想要認識我的道路〔BENGEL〕；比較「他們卻……」，
詩 106:43。
not known my ways——沒有在實行上和信賴上認識我所要他們走的路——藉以進入我安息的路
(出 18:20)。
英文原文
10. grieved--displeased. Compare "walk contrary,"
Le 26:24, 28.
that generation--"that" implies alienation and estrangement. But the oldest manuscripts read, "this."
said--"grieved," or "displeased," at their first offense. Subsequently when they hardened their heart in unbelief still more, He sware in His wrath
(Heb 3:11);
an ascending gradation (compare
Heb 3:17, 18).
and they have not known--Greek, "But these very persons," &c. They perceived I was displeased with them, yet they, the same persons, did not a whit the more wish to know my ways [BENGEL]; compare "but they,"
Ps 106:43.
not known my ways--not known practically and believingly the ways in which I would have had them go, so as to reach My rest
(Ex 18:20).
11
無標題
11. So——字面作「正如」。
I sware——BENGEL 指出神的起誓先於那四十年。
not——字面作「他們若進入……（神怎樣待我，也必怎樣待我，甚至更甚）」，
撒下 3:35。
希臘文 同此，
可 8:12。
my rest——首先指迦南——他們在曠野飄流之後的安息；然而即使在其中，他們也從未 完全 享受安息；由此可見那威脅延伸到不信者被排除於字面的安息地之外更遠的範圍，而那應許給信者在其完全福樂中的安息，在當時是、如今仍然是將來的事：
詩 25:13; 37:9, 11, 22, 29，
以及基督親自宣佈的福
(太 5:5)，
都與此
(來 3:9)
相符。
英文原文
11. So--literally, "as."
I sware--BENGEL remarks the oath of God preceded the forty years.
not--literally, "If they shall enter . . . (God do so to me and more also),"
2Sa 3:35.
The Greek is the same,
Mr 8:12.
my rest--Canaan, primarily, their rest after wandering in the wilderness: still, even when in it, they never fully enjoyed rest; whence it followed that the threat extended farther than the exclusion of the unbelieving from the literal land of rest, and that the rest promised to the believing in its full blessedness was, and is, yet future:
Ps 25:13; 37:9, 11, 22, 29,
and Christ's own beatitude
(Mt 5:5)
all accord with this,
Heb 3:9.
12
無標題
12. 你們要謹慎——當與「所以」
來三7
連在一起。
免得……——希臘文（直述語），「免得將會有」；即免得有——我恐怕已經有了；暗示這不僅是可能的偶發事件，更是有理由認為事情會如此發生。
有人——「你們中間有人」。不僅眾人當普遍地謹慎，更當關心每一個肢體的安全，不容任何人因他們的疏忽而滅亡[CALVIN]。
心——人心是不可信的。比較
來三10
「他們心裡常常迷糊」。
不信——不忠。基督是信實的；所以保羅對希伯來人說，我們不當像列祖在摩西之下那樣不忠。
離棄——背道。與「來到」祂面前
（來四16）
恰恰相反。神以同類的方式刑罰這樣背道的人——祂離開他們——這是最重的災禍。
永生神——真實的：這是以色列之神的特徵，不像外邦那些沒有生命的偶像；因此祂的威嚇是真實可畏的。背棄基督就是背棄永生神
（來二3）。
英文原文
12. Take heed--to be joined with "wherefore,"
Heb 3:7.
lest there be--Greek (indicative), "lest there shall be"; lest there be, as I fear there is; implying that it is not merely a possible contingency, but that there is ground for thinking it will be so.
in any--"in any one of you." Not merely ought all in general be on their guard, but they ought to be so concerned for the safety of each one member, as not to suffer any one to perish through their negligence [CALVIN].
heart--The heart is not to be trusted. Compare
Heb 3:10,
"They do always err in their heart."
unbelief--faithlessness. Christ is faithful; therefore, saith Paul to the Hebrews, we ought not to be faithless as our fathers were under Moses.
departing--apostatizing. The opposite of "come unto" Him
(Heb 4:16).
God punishes such apostates in kind. He departs from them--the worst of woes.
the living God--real: the distinctive characteristic of the God of Israel, not like the lifeless gods of the heathen; therefore One whose threats are awful realities. To apostatize from Christ is to apostatize from the living God
(Heb 2:3).
13
無標題
13. 彼此——希臘文作「自己」；各人當勸勉自己和鄰舍。
天天——希臘文作「每一日」，或「日復一日」。
趁著還有稱為「今日」的時候——即當「今日」仍持續之時（恩典之日， 路四21； 在基督再來、榮耀與審判之日來到之前，
來十25、37）。
「明日」是閒懶人作工、愚昧人悔改的日子。「明日」是撒但的「今日」；無論你立下何等良善的志向，只要你把它們推到明日，牠便毫不在意。
免得……你們中間——「你們」是強調語，與「你們的列祖」
（來三9）
有所區別。「免得你們中間有人（希臘文在某些最古老的抄本中，語序正是如此）被罪迷惑而心裡剛硬了」
（來三8）。
迷惑——使你們「心裡迷糊」。
罪——不信。
英文原文
13. one another--Greek, "yourselves"; let each exhort himself and his neighbor.
daily--Greek, "on each day," or "day by day."
while it is called To-day--while the "to-day" lasts (the day of grace,
Lu 4:21,
before the coming of the day of glory and judgment at Christ's coming,
Heb 10:25, 37).
To-morrow is the day when idle men work, and fools repent. To-morrow is Satan's to-day; he cares not what good resolutions you form, if only you fix them for to-morrow.
lest . . . of you--The "you" is emphatic, as distinguished from "your fathers"
(Heb 3:9).
"That from among you no one (so the Greek order is in some of the oldest manuscripts) be hardened"
(Heb 3:8).
deceitfulness--causing you to "err in your heart."
sin--unbelief.
14
無標題
14. 因為等等——加強
來三12
的警告。
與基督有分——（比較
來三1、6）。
正如「於聖靈有分」
（來六4）。
持守——希臘文作「堅守」。
起初確實的信心——即我們已經開始的（字義為實在的、堅固的）信心之確實
（來六11，十二2）。
基督徒只要尚未得以完全，便看自己為初學者[BENGEL]。
到底——直到基督再來
（來十二2）。
英文原文
14. For, &c.--enforcing the warning,
Heb 3:12.
partakers of Christ--(Compare
Heb 3:1, 6).
So "partakers of the Holy Ghost"
(Heb 6:4).
hold--Greek, "hold fast."
the beginning of our confidence--that is, the confidence (literally, substantial, solid confidence) of faith which we have begun
(Heb 6:11; 12:2).
A Christian so long as he is not made perfect, considers himself as a beginner [BENGEL].
unto the end--unto the coming of Christ
(Heb 12:2).
15
無標題
15. 經上說——與
來三13
相連：「要天天彼此相勸……經上說：今日」：
來三14
「因為我們……有分」等等，乃是一個括弧。「第九十五篇的邀請是否僅為一個邀請、還是也成為實際的享受，完全取決於你們自己。」ALFORD 譯作「既然（即『因為』）經上說」等等，將
來三15
視為我們必須「將……確實的信心堅持到底」才能「與基督有分」的證據。
英文原文
15. While it is said--connected with
Heb 3:13,
"exhort one another . . . while it is said, To-day":
Heb 3:14,
"for we are made partakers," &c., being a parenthesis. "It entirely depends on yourselves that the invitation of the ninety-fifth Psalm be not a mere invitation, but also an actual enjoyment." ALFORD translates, "Since (that is, 'for') it is said," &c., regarding
Heb 3:15
as a proof that we must "hold . . . confidence . . . unto the end," in order to be "partakers of Christ."
16
無標題
16. 那時聽見——更當以疑問方式譯作：「因為是誰聽見了（指'你們若聽'， 來三15）
卻惹祂發怒呢？」「因為」暗示：你們需要提防不信；因為我們列祖被排除在外，豈不是因為不信嗎
（結二3）？
若說「有人」而非「眾人」，便是蒼白地表達他的論證，因他的目的是要顯出那惡的普遍性。不僅僅是有些人，而是所有的以色列人——因為惟一的例外約書亞與迦勒，在如此籠統的陳述中幾乎可以不計。照樣
來三17、18
也是疑問：（1）悖逆的開始——出埃及後不久——記於
來三16；
（2）曠野四十年的悖逆， 來三17；
（3）不得進入安息之地， 來三18。
比較註釋，見
林前十一5
的註釋——「他們大多數的人，神都不喜悅」。
雖然——「不（何必再問？）豈不是所有從埃及出來的人嗎？」
（出十七1、2）。
藉著摩西——藉著摩西作他們引領者的功用。
英文原文
16. For some--rather interrogatively, "For WHO was it that, when they had heard (referring to 'if ye will hear,'
Heb 3:15),
did provoke (God)?" The "For" implies, Ye need to take heed against unbelief: for, was it not because of unbelief that all our fathers were excluded
(Eze 2:3)?
"Some," and "not all," would be a faint way of putting his argument, when his object is to show the universality of the evil. Not merely some, but all the Israelites, for the solitary exceptions, Joshua and Caleb, are hardly to be taken into account in so general a statement. So
Heb 3:17, 18,
are interrogative: (1) the beginning of the provocation, soon after the departure from Egypt, is marked in
Heb 3:16;
(2) the forty years of it in the wilderness,
Heb 3:17;
(3) the denial of entrance into the land of rest,
Heb 3:18.
Compare Note, see on
1Co 10:5,
"with the majority of them God was displeased."
howbeit--"Nay (why need I put the question?), was it not all that came out of Egypt?"
(Ex 17:1, 2).
by Moses--by the instrumentality of Moses as their leader.
17
無標題
17. 這樣——更當譯作「並且」，因這不是與
來三16
相對，而是延續同一思想。
屍首——字義為「肢體」，暗示他們的身體支離破碎地倒斃。
英文原文
17. But--Translate, "Moreover," as it is not in contrast to
Heb 3:16,
but carrying out the same thought.
corpses--literally, "limbs," implying that their bodies fell limb from limb.
18
無標題
18. 不信從的——更當按希臘文譯作「不順從的」。實際上的不信
（申一26）。
英文原文
18. to them that believed not--rather as Greek, "to them that disobeyed." Practical unbelief
(De 1:26).
19
無標題
19. 這樣——他們雖然渴望進入卻不能。
英文原文
19. they could not enter--though desiring it.
Heb 3:1-19
神的兒子比摩西更大，因此向他的不信將招致比不信之以色列人在曠野所受更重的刑罰
因摩西特別是「神古時藉着先知對列祖說話」的那位先知，是律法的中保，故保羅認為如今必須顯明：摩西雖大，神的兒子更大。EBRARD 引於亞爾福特（ALFORD）指出：立約的使者奉神的名在以色列人之前而來；摩西奉以色列的名在神之前而來；而大祭司則兩者兼之——既奉神的名（額上帶著耶和華的名）在以色列人之前，又奉以色列的名（胸前帶著十二支派的名字）在神之前（Ex 28:9-29, 36, 38）。如今基督高於天使，按第一、二章所言，是因為：（1）作為神的兒子他本來更高；並且（2）因為人性雖原低於天使，在他裏面卻被升高超過他們，得以掌管「將來的世界」——因他既是神差到人那裏的使者，又是為人在神面前贖罪的祭司代表（Heb 2:17, 18）。與此關於他超越天使的論證（Heb 1:4）平行的，是此處關於他超越摩西的論證（Heb 3:3）：（1）因為作為治理全家的兒子，他高於家中僕人（Heb 3:5, 6）——正如天使被證明不過是服役（服事）的靈（Heb 1:14），而他乃是兒子（Heb 3:7, 8）；（2）因為領以色列人進入應許的安息——這是摩西未完成的——乃是由他來成全（Heb 4:1-11），因他不僅如摩西是領袖與立法者，更是挽回祭的大祭司（Heb 4:14; 5:10）。
1. 所以——希臘文為「既然如此」，即既然我們有這樣一位體恤的幫助者，你們便當「留心思想」、「深思」；當定睛並用心在他身上，為要從此默想中得益（Heb 12:2）。這希臘文詞常為保羅的同工路加所用（Lu 12:24, 27）。
弟兄——在基督裏，這是聯合的共同紐帶。
同蒙——「聖靈」。
屬天——從天上臨到我們，並引我們到天上——就是它所來之處。Php 3:14「向著標竿直跑」；希臘文為「從上面來的呼召」，即屬天的。
耶穌——兩個名詞共用一個希臘文冠詞：「那同時為使徒與大祭司的」——使徒，作為使者（比「天使—使者」更高的稱號），由父所差（Joh 20:21），在我們面前為神求情；大祭司，則在神面前為我們求情。他的使徒職分與大祭司職分都包含在「中保」這一個稱號之內【本格爾（BENGEL）】。雖然「使徒」之稱未在他處用於基督，但在此致希伯來人書中卻十分貼切——希伯來人以此詞指大祭司差派去向外邦居住的猶太人收取聖殿稅的使節，正如基督是父所差到這遠離父之世界的使節（Mt 21:37）。因此，凡適用於他的，也適用於他的百姓——那十二人被稱為他的使徒，正如他是父的使徒（Joh 20:21）。在此避免稱他為「天使」是合宜的，為要將他的本性與前文所提天使的本性分別出來——雖然他是「立約的使者」。會堂裏的「會眾代表」（Sheliach Tsibbur）以全體的名義並為全體獻上禱告。照樣耶穌——「我們所認信的使徒」——被差派在父面前為教會代求。「我們所認信的」一語表明，他作大祭司並非為律法的禮儀，而是為我們基督徒的信仰。保羅將他作使徒與摩西比較；作大祭司與亞倫比較。惟獨他一人兼有兩種職分，且比那兩兄弟分開所擔任的更為崇高。
認信——對應於神已藉着他兒子——被差為使徒與大祭司——說話。神所宣佈的，我們便認信。