1
Heb 4:1-16.
英文原文
Heb 4:1-16.
THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST.
1. Let us . . . fear--not with slavish terror, but godly "fear and trembling"
(Php 2:12).
Since so many have fallen, we have cause to fear
(Heb 3:17-19).
being left us--still remaining to us after the others have, by neglect, lost it.
his rest--God's heavenly rest, of which Canaan is the type. "To-day" still continues, during which there is the danger of failing to reach the rest. "To-day," rightly used, terminates in the rest which, when once obtained, is never lost
(Re 3:12).
A foretaste of the rest Is given in the inward rest which the believer's soul has in Christ.
should seem to come short of it--Greek, "to have come short of it"; should be found, when the great trial of all shall take place [ALFORD], to have fallen short of attaining the promise. The word "seem" is a mitigating mode of expression, though not lessening the reality. BENGEL and OWEN take it, Lest there should be any semblance or appearance of falling short.
2
無標題
2. 有福音傳給他們——以預表的方式：地上的迦南，他們在其中未能實現完全的安息，暗示他們當超越其上而仰望屬天的安息之地——信心是進入之途，而不信將人從其中排斥，正如它將人從地上的迦南排斥一樣。
聽見的道——直譯「所聽見的道」：他們所聽見的道。
沒有與信心調和——敘利亞譯本與古拉丁譯本（比我們一切抄本更古）以及 LUCIFER 如此讀：「正如世界沒有與聽者在信心上聯合。」所聽見的道既是食物——如生命之糧——必須藉着人以信心將它據為己有，才能化為血肉。僅僅聽見，其價值之微，如同未消化的食物在敗壞的胃中一樣【THOLUCK】。一切最古的存世抄本權威支持另一讀法：「他們（希臘文賓格與『他們』一致）在信心上未與其聽者混和」——即與其信而順從的聽者，如迦勒與約書亞，混和。故「聽」在上下文 Heb 4:7 中用以指「順從」：「今日，你們若聽他的話」。不順從的人非但沒有與「同一身體」融合，反而如可拉那樣自分門戶：這是對基督教聚會中類似分離者的含蓄責備（Heb 10:25; Jude 19）。
英文原文
2. gospel preached . . . unto them--in type: the earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that they should look beyond to the heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earthly Canaan.
the word preached--literally, "the word of hearing": the word heard by them.
not being mixed with faith in them that heard--So the Syriac and the Old Latin Versions, older than any of our manuscripts, and LUCIFER, read, "As the world did not unite with the hearers in faith." The word heard being the food which, as the bread of life, must pass into flesh and blood through man's appropriating it to himself in faith. Hearing alone is of as little value as undigested food in a bad stomach [THOLUCK]. The whole of oldest extant manuscript authority supports a different reading, "unmingled as they were (Greek accusative case agreeing with 'them') in faith with its hearers," that is, with its believing, obedient hearers, as Caleb and Joshua. So "hear" is used for "obey" in the context,
Heb 4:7,
"To-day, if ye will hear His voice." The disobedient, instead of being blended in "the same body," separated themselves as Korah: a tacit reproof to like separatists from the Christian assembling together
(Heb 10:25; Jude 19).
3
無標題
3. For——為他論證需要「信心」的話作引據，
來 4:2。
we which have believed——我們這些在基督再來時將被驗明為信了的人。
do enter——即將要進入：如此讀的有兩部最古老的抄本、LUCIFER 以及 古拉丁文譯本。另有兩部最古老抄本讀作「讓我們進入」。
into rest——希臘文作「進入 那 安息」，即詩篇第九十五篇所應許的安息。
as he said——神說 不信 會使人不得進入，這話暗示 相信 就能進入那安息。然而保羅在此引文中所主要強調的，是應許的「安息」至今尚未進入。到了
來 4:11
他再次（正如
來 3:12-19
已作過的那樣）將 信心 視為進入安息不可或缺的條件。
although, &c.——雖然神早已在摩西時代之前完成了創造之工，並進入了 祂 自己從創造而來的安息，然而在那位以色列領袖之下又有另一個安息被應許，多數人卻因不信而失之交臂；雖然隨後在約書亞帶領下取得了迦南的安息，但時隔多年之後，在大衛的日子，神在詩篇第九十五篇裏仍然論到 神的安息 尚未得著。因此，這裏所指的必定是 仍在將來 的安息，即「存留給神的子民」在天上的安息，
來 4:3-9，
那時他們要從自己的工作安息，正如神從祂的工作安息一樣，
來 4:10。
這論證為要表明：「我的安息」所指的，不是 為祂自己，而是 為我們 的將來之安息。
finished——希臘文作「使之存在」、「造成」。
英文原文
3. For--justifying his assertion of the need of "faith,"
Heb 4:2.
we which have believed--we who at Christ's coming shall be found to have believed.
do enter--that is, are to enter: so two of the oldest manuscripts and LUCIFER and the old Latin. Two other oldest manuscripts read, "Let us enter."
into rest--Greek, "into the rest" which is promised in the ninety-fifth Psalm.
as he said--God's saying that unbelief excludes from entrance implies that belief gains an entrance into the rest. What, however, Paul mainly here dwells on in the quotation is that the promised "rest" has not yet been entered into. At
Heb 4:11
he again, as in
Heb 3:12-19
already, takes up faith as the indispensable qualification for entering it.
although, &c.--Although God had finished His works of creation and entered on His rest from creation long before Moses' time, yet under that leader of Israel another rest was promised, which most fell short of through unbelief; and although the rest in Canaan was subsequently attained under Joshua, yet long after, in David's days, God, in the ninety-fifth Psalm, still speaks of the rest of God as not yet attained. THEREFORE, there must be meant a rest still future, namely, that which "remaineth for the people of God" in heaven,
Heb 4:3-9,
when they shall rest from their works, as God did from His,
Heb 4:10.
The argument is to show that by "My rest," God means a future rest, not for Himself, but for us.
finished--Greek, "brought into existence," "made."
4
無標題
4. he spake——指神
(創 2:2)。
God did rest the seventh day——這安息不是到第七日就結束，而是從那時開始、一直持續到如今，信徒日後也要進入其中。神的安息不是因疲乏而被迫休息，也不是無所事事，而是對萬有的托住與治理——創造正是其開端〔ALFORD〕。因此摩西記載了頭六日每一日的終結，卻沒有記載第七日的終結。
from all his works——希伯來文，
創 2:2，
「從祂一切的 工」。神的「工」是 一，卻包含了許多的「作為」。
英文原文
4. he spake--God
(Ge 2:2).
God did rest the seventh day--a rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which creation was the beginning [ALFORD]. Hence Moses records the end of each of the first six days, but not of the seventh.
from all his works--Hebrew,
Ge 2:2,
"from all His work." God's "work" was one, comprehending, however, many "works."
5
無標題
5. in this place——在詩篇的這段經文裏，再次暗示那安息在當時仍是將來的事。
英文原文
5. in this place--In this passage of the Psalm again, it is implied that the rest was even then still future.
6
無標題
6. it remaineth——仍有待實現。
some must enter——對不信者拒絕進入，實際上就是對相信者應許進入。神不願祂的安息空置，乃要坐滿賓客
(路 14:23)。
they to whom it was first preached entered not——字面作「那些首先（在摩西時代）聽見福音的人」，即以預表的方式聽見（參見
來 4:2
的註解）。
unbelief——希臘文 更當作「不順從」（參見
來 3:18
的註解）。
英文原文
6. it remaineth--still to be realized.
some must enter--The denial of entrance to unbelievers is a virtual promise of entrance to those that believe. God wishes not His rest to be empty, but furnished with guests
(Lu 14:23).
they to whom it was first preached entered not--literally, "they who first (in the time of Moses) had the Gospel preached to them," namely, in type, see on
Heb 4:2.
unbelief--Greek, rather "disobedience" (see on
Heb 3:18).
7
無標題
7. Again——應許 再次 浮現。當按 希臘文 的語序譯出：「他限定某一天，『今日』」。此處保羅以「在大衛（的詩篇）裏，過了這麼長的時間（在得著迦南為業五百年之後）這麼說」一句話打斷了引文，又以「正如 從前 所說的（希臘文 最古老抄本作 從前，即
來 3:7, 15），
今日你們若聽祂的聲音」等等來恢復〔ALFORD〕。
英文原文
7. Again--Anew the promise recurs. Translate as the Greek order is, "He limited a certain day, 'To-day.'" Here Paul interrupts the quotation by, "In (the Psalm of) David saying after so long a time (after five hundred years' possession of Canaan)," and resumes it by, "as it has been said before (so the Greek oldest manuscript, before, namely,
Heb 3:7, 15),
To-day if ye hear His voice," &c. [ALFORD].
8
無標題
8. 對可能針對他論證的反駁的回應——即那些由約書亞（此處「耶穌」即指約書亞，如
徒 7:45
那樣）帶進迦南的人，確實進入了神的 安息。若神的安息是指迦南，神就不會在他們進入那地之後，再論到（或將論到〔ALFORD〕）另一個（將來的）進入安息的日子。
英文原文
8. Answer to the objection which might be made to his reasoning, namely, that those brought into Canaan by Joshua (so "Jesus" here means, as in
Ac 7:45)
did enter the rest of God. If the rest of God meant Canaan, God would not after their entrance into that land, have spoken (or speak [ALFORD]) of another (future) day of entering the rest.
9
無標題
9. therefore——因為神「論到另一個日子」（參見
來 4:8
的註解）。
remaineth——仍待日後由「那些（必須）進入那安息的人」
(來 4:6)，
即「神的子民」——將要進入 神的安息（「我的安息」，
來 4:3）
的真以色列人——來實現。神的安息乃是一種安息日的安息；我們的也將如此。
a rest——希臘文，「安息日的安息」。在時間中有許多安息日，但那時將要享受並守一個安息日的安息：一個完全而永遠的安息。
來 4:8
中的「安息」是 希臘文「catapausis」；希伯來文「Noah」；從疲乏中得安息，如方舟在顛簸搖盪之後停在亞拉臘山上；又如以色列人在約書亞帶領下，終於在迦南享受了免於戰爭的安息。但
來 4:9
中的「安息」是更高尚、更崇高的（希伯來文）「安息日」之 安息；字面作「止息」：即 工作完成後 的安息
(來 4:4)，
如神安息了一樣
(啟 16:17)。
兩種「安息」的觀念合起來，就構成了天上安息日的完全景象：從疲乏、憂愁和罪中得安息；以及在神新造之工完成中的安息
(啟 21:5)。
整個更新的受造之物都將有分於此；在那裏沒有甚麼能打破永恆的安息日；三一神將因祂手所作的工歡喜
(番 3:17)。
摩西作為律法的代表，不能領以色列人進迦南：律法引我們到基督那裏，它的事就到此為止，正如摩西在迦南邊境上止步一樣：引領我們進入天上安息的，是耶穌——約書亞的本體。本節間接確立了安息日至今仍然約束人；因為預表要持續存在，直到本體取而代之：正如律法的祭物持續到那偉大的本體之祭取代它為止。既然本體的天上安息日之安息，要到基督——我們福音的約書亞——再來引我們進入其中之時才臨到，那麼預表性的地上安息日就必須持續到那時。猶太人稱將來的安息為「完全是安息日的那日」。
英文原文
9. therefore--because God "speaks of another day" (see on
Heb 4:8).
remaineth--still to be realized hereafter by the "some (who) must enter therein"
(Heb 4:6),
that is, "the people of God," the true Israel who shall enter into God's rest ("My rest,"
Heb 4:3).
God's rest was a Sabbatism; so also will ours be.
a rest--Greek, "Sabbatism." In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. The "rest" in
Heb 4:8
is Greek, "catapausis;" Hebrew, "Noah"; rest from weariness, as the ark rested on Ararat after its tossings to and fro; and as Israel, under Joshua, enjoyed at last rest from war in Canaan. But the "rest" in this
Heb 4:9
is the nobler and more exalted (Hebrew) "Sabbath" rest; literally, "cessation": rest from work when finished
(Heb 4:4),
as God rested
(Re 16:17).
The two ideas of "rest" combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation
(Re 21:5).
The whole renovated creation shall share in it; nothing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands
(Zep 3:17).
Moses, the representative of the law, could not lead Israel into Canaan: the law leads us to Christ, and there its office ceases, as that of Moses on the borders of Canaan: it is Jesus, the antitype of Joshua, who leads us into the heavenly rest. This verse indirectly establishes the obligation of the Sabbath still; for the type continues until the antitype supersedes it: so legal sacrifices continued till the great antitypical Sacrifice superseded it, As then the antitypical heavenly Sabbath-rest will not be till Christ, our Gospel Joshua, comes, to usher us into it, the typical earthly Sabbath must continue till then. The Jews call the future rest "the day which is all Sabbath."
10
無標題
10. For——為剛剛所用的「安息」或「安息日的安息」一詞作證並解釋（參見
來 4:9
的註解）。
he that is entered——任何一旦進入的人。
his rest——神的 安息：由神 為祂百姓所預備的安息〔ESTIUS〕。更當作「他的 安息」：那 人 的安息：就是神指派給他作為 他的 分。希臘文 與緊接下文的「自己的」是同一個詞。
hath ceased——希臘文 過去不定時態用於不確定的時間，「慣常 止息」，或更當作「安息」：安息。過去時態同時暗示這事的 確定性，也暗示今生在基督裏已賜下某種預嘗〔GROTIUS〕
(耶 6:16; 太 11:28, 29)。
按照本節，我們最高的福樂，在於我們與神合而為一，並被模成與祂——我們的原型——相似的形像〔CALVIN〕。
from his own works——甚至從那些善的、且適合於作工之時的工作中安息。勞碌之後繼以安息，即使在樂園也是如此
(創 2:3, 15)。
神的工作和隨後的安息，是我們當被模成的原型。此處論證是：凡一次進入安息的，就從勞碌中安息了；但神的百姓還未從其中安息，所以他們還未進入那安息，可見那安息必仍在將來。ALFORD 譯作：「那進入祂（或作神的，但更當作『他的』；
賽 11:10，
『祂的安息』：『主的 喜樂』，
太 25:21, 23）
之安息的（即 耶穌，我們的先鋒，
來 4:14; 6:20，
『那已經 進入諸天 的神之子』：與預表的約書亞相對——他 沒有 將神的百姓帶 進 天上的安息），他 自己（強調的）就從他自己的工作 安息了
(來 4:4)，
正如神從 祂自己的（希臘文 作「works」）安息一樣」。這論證雖然通常適用於 任何進入自己安息的人，但很可能特指耶穌——本體的約書亞——祂既在升天之時進入了祂的安息，就從祂新造之工中安息了，正如神在第七日從物質創造之工中安息一樣。這不是說祂停止了繼續救贖之工——不，祂以中保的職分維繫著它；而是說祂已經從那些構成根基的工作部分中安息了；祭物一次永遠地完成了。比較神的創造安息——也是一次永遠完成並從其中安息，如今卻仍維繫著（參見
來 4:4
的註解）。
英文原文
10. For--justifying and explaining the word "rest," or "Sabbatism," just used (see on
Heb 4:9).
he that is entered--whosoever once enters.
his rest--God's rest: the rest prepared by God for His people [ESTIUS]. Rather, "His rest": the man's rest: that assigned to him by God as his. The Greek is the same as that for "his own" immediately after.
hath ceased--The Greek aorist is used of indefinite time, "is wont to cease," or rather, "rest": rests. The past tense implies at the same time the certainty of it, as also that in this life a kind of foretaste in Christ is already given [GROTIUS]
(Jer 6:16; Mt 11:28, 29).
Our highest happiness shall, according to this verse, consist in our being united in one with God, and moulded into conformity with Him as our archetype [CALVIN].
from his own works--even from those that were good and suitable to the time of doing work. Labor was followed by rest even in Paradise
(Ge 2:3, 15).
The work and subsequent rest of God are the archetype to which we should be conformed. The argument is: He who once enters rest, rests from labors; but God's people have not yet rested from them, therefore they have not yet entered the rest, and so it must be still future. ALFORD translates, "He that entered into his (or else God's, but rather 'his';
Isa 11:10,
'His rest': 'the joy of the Lord,'
Mt 25:21, 23)
rest (namely, Jesus, our Forerunner,
Heb 4:14; 6:20,
'The Son of God that is passed through the heavens': in contrast to Joshua the type, who did not bring God's people into the heavenly rest), he himself (emphatical) rested from his works
(Heb 4:4),
as God (did) from His own" (so the Greek, "works"). The argument, though generally applying to anyone who has entered his rest, probably alludes to Jesus in particular, the antitypical Joshua, who, having entered His rest at the Ascension, has ceased or rested from His work of the new creation, as God on the seventh day rested from the work of physical creation. Not that He has ceased to carry on the work of redemption, nay, He upholds it by His mediation; but He has ceased from those portions of the work which constitute the foundation; the sacrifice has been once for all accomplished. Compare as to God's creation rest, once for all completed, and rested from, but now still upheld (see on
Heb 4:4).
11
無標題
11. Let us . . . therefore——既然這樣的應許擺在我們面前，我們也可能像他們那樣因不信而失之交臂。
labour——希臘文，「竭力」。
that rest——即仍在將來且如此榮耀的安息。或者，按 ALFORD 對
來 4:10
的譯法，指「基督 已經在先前進入的那安息」
(來 4:14; 來 6:20)。
fall——指靈魂的墮落，不僅是身體的，如那些叛逆的以色列人倒斃
(來 3:17)。
after the same example——ALFORD 譯作「落入同樣的榜樣」。希臘文 中「墮落」較不顯著的位置支持此譯。意思是：「免得有人落入他們所留下 不順從（希臘文 中「不信」即此意）的樣本之中」〔GROTIUS〕。猶太人說：「父母是給兒女的兆頭（警戒）。」
英文原文
11. Let us . . . therefore--Seeing such a promise is before us, which we may, like them, fall short of through unbelief.
labour--Greek, "strive diligently."
that rest--which is still future and so glorious. Or, in ALFORD'S translation of
Heb 4:10,
"That rest into which Christ has entered before"
(Heb 4:14; Heb 6:20).
fall--with the soul, not merely the body, as the rebel Israelites fell
(Heb 3:17).
after the same example--ALFORD translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into such disobedience (so the Greek for 'unbelief' means) as they gave a sample of" [GROTIUS]. The Jews say, "The parents are a sign (warning) to their sons."
12
無標題
12. 因為——這樣的殷勤追求
（來四11）
是我們當盡的本分，因為我們所要面對的是一位以「道」——我們將按此受審——鑒察人心、以眼目遍察萬物的神
（來四13）。
此處歸於神的道的屬性，以及整個上下文，表明這道是從其審判的權能上來看——這權能曾將悖逆的以色列人判為不得進入迦南，也必將不信的所謂基督徒排除於屬天的安息之外。這裡突出的思想並非神寫下來的話語，雖然本段經文常被當作如此引用。然而神的道（與
來四2
所傳的道相同），在此以最廣的意義使用，但特別指其審判的權能，包含了神的道——就是那聖靈的雙刃劍：一刃為使一些人知罪歸信
（來四2），
另一刃為定罪毀滅不信的人
（來四14）。
啟十九15
同樣以從基督口中出來的利劍擊打列國來描繪這道的審判權能。這同一個對信者為拯救的道
（來四2），
對悖逆者卻是毀滅
（林後二15、16）。
有些人將本段應用於那位有位格的道（即基督），但此處並非此意：因為祂不是那劍，而是擁有那劍。如此，接下來在
來四8
提及約書亞便十分貼切。
活潑——希臘文作「活著的」；具有活潑的能力，如「活神」口中「口中的杖」與「嘴裡的氣」。
有功效——希臘文作「有能量的」；不僅活潑，更是大有功效。
更快——「更鋒利」。
兩刃——刃與背皆磨利。比較「聖靈的劍……神的道」
（弗六17）。
它被稱為「兩刃」似暗示其雙重的能力。「它審判心中一切，因為它從其中穿透過去，一方面刑罰（不信者），一方面鑒察（信者與不信者）」[CHRYSOSTOM]。斐羅（PHILO）亦同樣論到「神在亞伯拉罕祭牲的肉塊之間經過
（創十五17，
然而那裏經過肉塊的是『燒著的火把』），帶著祂的道——這道是切割萬物的；這劍磨至極鋒，永不停止分割一切可感知之物，甚至那些感官不能覺察、肉體不能分割，卻可被道覺察分割之物」。保羅早年在大數的希臘學校與在耶路撒冷的希伯來學校所受的訓練，足以解釋他為何熟悉斐羅的思維方式——這些思維在各地有學問的猶太人中必廣為流傳，雖然斐羅本人屬於亞歷山大，而非耶路撒冷。他向猶太人說話時，藉著聖靈認可了他們當代文獻中真實的部分，正如他向外邦人說話時所行的一樣
（徒十七28）。
刺入——希臘文作「穿透過去」。
甚至魂與靈、骨節與骨髓——即甚至能刺透分割動物的魂——人非物質本性中較低的部分，是動物慾望的所在，與畜類所共有的；比較同樣的希臘文
林前二14
「屬血氣（屬動物之魂的）的人」
（猶19），
與靈（人較高的部分，能領受神的靈，並使人與天上眾生聯屬）。
骨節與骨髓——更當譯作「（甚至達到）兩者骨節（以致將其分開）與骨髓」。基督「知道人心裡所存的」
（約二25）：
所以祂的道能達到對人最隱密的部分、情感與思想最精細準確的認識，分割——即分辨——人裡面屬靈的與屬肉體屬動物的部分，分辨靈與魂：見
箴二十27。
正如利未祭司的刀能分割緊密相連如肢體的骨節，並能刺入最深處如骨髓（希臘文為複數）；照樣神的道能分割人非物質本性中緊密相連的部分——魂與靈——並刺入靈的最深處。「（甚至達到）兩者骨節與骨髓」這子句從屬於「甚至魂與靈都能刺透分割」這子句。（在最古老的抄本中，正如英文譯本一樣，並沒有「兩者」一詞，而「兩者骨節與……」這子句中卻有「兩者」，這標誌著後者是從屬的。）這是一幅意象（對猶太人說話時尤為貼切）——取自祭司的刀對骨節實質的分割，以及對骨髓的刺入以致敞開，用以說明前文所述靈與魂的屬靈「分割」——藉此二者（魂與靈）都在神面前赤露敞開；這觀點與
來四13
相符。顯然「魂與靈的分割」對應於劍達到時所分割的「骨節」，而「靈」則對應於最深處的「骨髓」。「摩西塑造魂，基督塑造靈。魂帶著身體；靈帶著魂與身體兩者。」ALFORD 的解釋顯得笨拙——他將魂本身與靈本身當作被分割的對象，而非魂與靈彼此分開；他不但使骨節被分割，連骨髓也被分割（？）。這道的分割與遠刺的權能，既有刑罰的果效，也有醫治的果效。
辨明——希臘文作「能判別心意」。
主意——更當譯作「構思」[CRELLIUS]；「意念」[ALFORD]。正如對應「思想」的希臘文指的是心思與情感，對應「主意」——更確切說「心智構思」——的希臘文指的則是理智。
英文原文
12. For--Such diligent striving
(Heb 4:11)
is incumbent on us FOR we have to do with a God whose "word" whereby we shall be judged, is heart-searching, and whose eyes are all-seeing
(Heb 4:13).
The qualities here attributed to the word of God, and the whole context, show that it is regarded in its JUDICIAL power, whereby it doomed the disobedient Israelites to exclusion from Canaan, and shall exclude unbelieving so-called Christians from the heavenly rest. The written Word of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached,
Heb 4:2),
used here in the broadest sense, but with special reference to its judicial power, INCLUDES the Word of God, the sword of the Spirit with double edge, one edge for convicting and converting some
(Heb 4:2),
and the other for condemning and destroying the unbelieving
(Heb 4:14).
Re 19:15
similarly represents the Word's judicial power as a sharp sword going out of Christ's mouth to smite the nations. The same word which is saving to the faithful
(Heb 4:2)
is destroying to the disobedient
(2Co 2:15, 16).
The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but has the sword. Thus reference to Joshua appropriately follows in
Heb 4:8.
quick--Greek, "living"; having living power, as "the rod of the mouth and the breath of the lips" of "the living God."
powerful--Greek, "energetic"; not only living, but energetically efficacious.
sharper--"more cutting."
two-edged--sharpened at both edge and back. Compare "sword of the Spirit . . . word of God"
(Eph 6:17).
Its double power seems to be implied by its being "two-edged." "It judges all that is in the heart, for there it passes through, at once punishing [unbelievers] and searching [both believers and unbelievers]" [CHRYSOSTOM]. PHILO similarly speaks of "God passing between the parts of Abraham's sacrifices
(Ge 15:17,
where, however, it is a 'burning lamp' that passed between the pieces) with His word, which is the cutter of all things: which sword, being sharpened to the utmost keenness, never ceases to divide all sensible things, and even things not perceptible to sense or physically divisible, but perceptible and divisible by the word." Paul's early training, both in the Greek schools of Tarsus and the Hebrew schools at Jerusalem, accounts fully for his acquaintance with Philo's modes of thought, which were sure to be current among learned Jews everywhere, though Philo himself belonged to Alexandria, not Jerusalem. Addressing Jews, he by the Spirit sanctions what was true in their current literature, as he similarly did in addressing Gentiles
(Ac 17:28).
piercing--Greek, "coming through."
even to the dividing asunder of soul and spirit--that is, reaching through even to the separation of the animal soul, the lower part of man's incorporeal nature, the seat of animal desires, which he has in common with the brutes; compare the same Greek,
1Co 2:14,
"the natural [animal-souled] man"
(Jude 19),
from the spirit (the higher part of man, receptive of the Spirit of God, and allying him to heavenly beings).
and of the joints and marrow--rather, "(reaching even TO) both the joints (so as to divide them) and marrow." Christ "knows what is in man"
(Joh 2:25):
so His word reaches as far as to the most intimate and accurate knowledge of man's most hidden parts, feelings, and thoughts, dividing, that is, distinguishing what is spiritual from what is carnal and animal in him, the spirit from the soul: so
Pr 20:27.
As the knife of the Levitical priest reached to dividing parts, closely united as the joints of the limbs, and penetrated to the innermost parts, as the marrows (the Greek is plural); so the word of God divides the closely joined parts of man's immaterial being, soul and spirit, and penetrates to the innermost parts of the spirit. The clause (reaching even to) "both the joints and marrow" is subordinate to the clause, "even to the dividing asunder of soul and spirit." (In the oldest manuscripts as in English Version, there is no "both," as there is in the clause "both the joints and . . . which marks the latter to be subordinate). An image (appropriate in addressing Jews) from the literal dividing of joints, and penetrating to, so as to open out, the marrow, by the priest's knife, illustrating the previously mentioned spiritual "dividing of soul from spirit," whereby each (soul as well as spirit) is laid bare and "naked" before God; this view accords with
Heb 4:13.
Evidently "the dividing of the soul from the spirit" answers to the "joints" which the sword, when it reaches unto, divides asunder, as the "spirit" answers to the innermost "marrow." "Moses forms the soul, Christ the spirit. The soul draws with it the body; the spirit draws with it both soul and body." ALFORD'S interpretation is clumsy, by which he makes the soul itself, and the spirit itself, to be divided, instead of the soul from the spirit: so also he makes not only the joints to be divided asunder, but the marrow also to be divided (?). The Word's dividing and far penetrating power has both a punitive and a healing effect.
discerner of the thoughts--Greek, "capable of judging the purposes."
intents--rather, "conceptions" [CRELLIUS]; "ideas" [ALFORD]. AS the Greek for "thoughts" refers to the mind and feelings, so that for "intents," or rather "mental conceptions," refers to the intellect.
13
無標題
13. 受造之物——無論可見或不可見。
在祂眼前——在神面前
（來四12）。
「神的智慧，單純而又繁多，一致而又多樣，以不能測透的洞察力，掌握一切不能測透的事物。」
赤露敞開——字義為「翻仰過來以致頸項赤露」，如祭牲頸項外露以待宰。希臘文的完成式表明這是我們與神之間持續不斷的狀態。「人啊，當對你的神顯出羞愧與敬畏，因為沒有任何幔子，沒有任何掩飾、彎曲、塗抹或偽裝，能遮蓋不信」（希臘文作「不順服」，
來四11）。
所以讓我們竭力進入那安息，免得有人因實際的不信而跌倒
（來四11）。
英文原文
13. creature--visible or invisible.
in his sight--in God's sight
(Heb 4:12).
"God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible."
opened--literally, "thrown on the back so as to have the neck laid bare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies that this is our continuous state in relation to God. "Show, O man, shame and fear towards thy God, for no veil, no twisting, bending, coloring, or disguise, can cover unbelief" (Greek, 'disobedience,'
Heb 4:11).
Let us, therefore, earnestly labor to enter the rest lest any fall through practical unbelief
(Heb 4:11).
14
無標題
14. 既然——有了所以；承接
來二17。
偉大——因祂是「神的兒子，高過諸天」
（來七26）：
是律法大祭司的原型與真體。
升入——更當譯作「穿過了諸天」，即那些介於我們與神之間的天——空氣之天，以及在後者之上、包含日月等天體的那層天。這些諸天就是幔子，我們的大祭司穿過這幔子進入天上的天——神面前的所在——正如利未的大祭司穿過幔子進入至聖所。摩西、甚至約書亞都不能帶我們進入這安息，唯有耶穌——作我們的先鋒——已經在屬靈上、日後也將在實際的同在中、以靈魂體全人，將祂的百姓帶進屬天的安息。
耶穌——真體的約書亞
（來四8）。
堅守——與「隨流失去」
（來二1）
相反；也與「離棄」
（來六6）
相反。由於跟著的是所有格，字面意義為「讓我們抓住我們所承認的」，即我們所承認所認信的信仰與盼望。當意義為「堅守」時則跟受格[TITTMANN]。
英文原文
14. Seeing then--Having, therefore; resuming
Heb 2:17.
great--as being "the Son of God, higher than the heavens"
(Heb 7:26):
the archetype and antitype of the legal high priest.
passed into the heavens--rather, "passed through the heavens," namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon, &c. These heavens were the veil which our High Priest passed through into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passed through the veil into the Holy of Holies. Neither Moses, nor even Joshua, could bring us into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence, body, soul, and spirit, brings His people into the heavenly rest.
Jesus--the antitypical Joshua
(Heb 4:8).
hold fast--the opposite of "let slip"
(Heb 2:1);
and "fall away"
(Heb 6:6).
As the genitive follows, the literally, sense is, "Let us take hold of our profession," that is, of the faith and hope which are subjects of our profession and confession. The accusative follows when the sense is "hold fast" [TITTMANN].
15
無標題
15. 因為——「堅守我們所承認的」
（來四14）
的動機，即我們可從我們的大祭司那裡期待同情與幫助。祂雖「偉大」
（來四14），
卻並非高高在上、不顧念我們；不，正因祂在各方與我們同有人的性情——只是沒有罪——祂便在一切試探中體恤我們。祂雖升到至高的諸天，卻只改變了祂的所在，沒有改變祂對我們的本性與職分；改變的是狀態，不是慈心。比較
太二十六38
「與我一同儆醒」：顯示祂在肉身之日渴望祂所愛之人的同情：照樣祂如今將祂的同情賜給受苦的百姓。比較亞倫——那預表——進入聖所時，在胸牌的判斷上、在心上、擔著十二支派的名字，在耶和華面前作為記念
（出二十八29）。
體恤——希臘文作「不能與我們的軟弱同情」：我們的軟弱——身體與道德上的（不是罪，而是容易受其攻擊）。祂雖然無罪，卻能體恤我們這些罪人；祂的理解比我們這些軟弱的人更敏銳地覺察試探的各種形態；祂的意志如同一滴水投入火中那樣，瞬間便將其排斥。因此祂在經歷上知道勝過試探需要何等的能力。祂能體恤，因為祂同時在不犯罪之中受試探，卻又真實地受試探[BENGEL]。惟獨在祂裡面，我們有一個適合各樣性情、各種境遇之人的榜樣。在同情上祂遷就每一個人，好似祂不僅取了人性的總體，更取了那單一個人的特殊性情。
只是——「不，祂倒是（一位）受試探的」[ALFORD]。
與我們一樣——希臘文作「照著（我們的）樣式」。
沒有犯罪——希臘文作「choris」，即「與罪分開」
（來七26）。
倘若希臘文用的是「aneu」，罪便會被視為基督這主體所沒有的客體；但此處的choris暗示基督這主體被視為與罪這客體分開[TITTMANN]。如此，在祂所受試探的起源、過程與結果上，罪在祂裡面毫無所有；祂與罪無關、與之分開[ALFORD]。
英文原文
15. For--the motive to "holding our profession"
(Heb 4:14),
namely the sympathy and help we may expect from our High Priest. Though "great"
(Heb 4:14),
He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare
Mt 26:38,
"watch with me": showing His desire in the days of His flesh for the sympathy of those whom He loved: so He now gives His suffering people His sympathy. Compare Aaron, the type, bearing the names of the twelve tribes in the breastplate of judgment on his heart, when he entered into the holy place, for a memorial before the Lord continually
(Ex 28:29).
cannot be touched with the feeling of--Greek, "cannot sympathize with our infirmities": our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, can sympathize with us sinners; His understanding more acutely perceived the forms of temptation than we who are weak can; His will repelled them as instantaneously as the fire does the drop of water cast into it. He, therefore, experimentally knew what power was needed to overcome temptations. He is capable of sympathizing, for He was at the same time tempted without sin, and yet truly tempted [BENGEL]. In Him alone we have an example suited to men of every character and under all circumstances. In sympathy He adapts himself to each, as if He had not merely taken on Him man's nature in general, but also the peculiar nature of that single individual.
but--"nay, rather, He was (one) tempted" [ALFORD].
like as we are--Greek, "according to (our) similitude."
without sin--Greek, "choris," "separate from sin"
(Heb 7:26).
If the Greek "aneu" had been used, sin would have been regarded as the object absent from Christ the subject; but choris here implies that Christ, the subject, is regarded as separated from sin the object [TITTMANN]. Thus, throughout His temptations in their origin, process, and result, sin had nothing in Him; He was apart and separate from it [ALFORD].
16
無標題
16. 來——更當按希臘文譯作「靠近」、「親近」。
坦然無懼——希臘文作「帶著確信」，或「言論自由」
（弗六19）。
施恩的寶座——神的寶座因我們大祭司在神右邊的中保，對我們成了施恩的寶座
（來八1，十二2）。
求告我們大祭司耶穌有功的死，我們必常發現神坐在施恩的寶座上。試與約伯的訴苦
（伯二十三3-8）
以及以利戶的「若」等等
（伯三十三23-28）
相對比。
得——更當譯作「領受」。
憐恤——「同情」，從其字源觀之（字義為：因受苦上的共鳴而有同感），對應我們的大祭司「體恤我們的軟弱」
（來四15）
的性情。
蒙恩——對應「施恩的寶座」。
憐恤特別指罪的赦免與除去；恩指屬靈恩賜的拯救性賜予[ESTIUS]。比較「凡勞苦擔重擔的人可以到我這裡來……我就賜你們安息（初信時得著的安息）。你們當負我的軛……就必得享安息（天天順服基督容易的軛所尋見的持續安息與平安；前者對應此處的「蒙憐恤」；後者對應「得恩」， 太十一28、29）。
作隨時的幫助——希臘文作「及時」。在我們被試探淹沒之前；當我們最需要的時候——在試探與逼迫中；即適合那時機、人物與目標的
（詩一○四27）。
信徒為應付一切需要，都有恩典的供應存留；但他們只是按需要的出現而蒙供應。比較「按所定的時候」，
羅五6。
並非如 ALFORD 所解「及時的幫助」，即今日——當仍向我們敞開之時；悅納的時候
（林後六2）。
幫助——比較
來二18
「祂能搭救被試探的人」。
英文原文
16. come--rather as Greek, "approach," "draw near."
boldly--Greek, "with confidence," or "freedom of speech"
(Eph 6:19).
the throne of grace--God's throne is become to us a throne of grace through the mediation of our High Priest at God's right hand
(Heb 8:1; 12:2).
Pleading our High Priest Jesus' meritorious death, we shall always find God on a throne of grace. Contrast Job's complaint
(Job 23:3-8)
and Elihu's " IF," &c.
(Job 33:23-28).
obtain--rather, "receive."
mercy--"Compassion," by its derivation (literally, fellow feeling from community of suffering), corresponds to the character of our High Priest "touched with the feeling of our infirmities"
(Heb 4:15).
find grace--corresponding to "throne of grace." Mercy especially refers to the remission and removal of sins; grace, to the saving bestowal of spiritual gifts [ESTIUS]. Compare "Come unto Me . . . and I will give you rest (the rest received on first believing). Take My yoke on you . . . and ye shall find rest (the continuing rest and peace found in daily submitting to Christ's easy yoke; the former answers to "receive mercy" here; the latter, to "find grace,"
Mt 11:28, 29).
in time of need--Greek, "seasonably." Before we are overwhelmed by the temptation; when we most need it, in temptations and persecutions; such as is suitable to the time, persons, and end designed
(Ps 104:27).
A supply of grace is in store for believers against all exigencies; but they are only supplied with it according as the need arises. Compare "in due time,"
Ro 5:6.
Not, as ALFORD explains, "help in time," that is, to-day, while it is yet open to us; the accepted time
(2Co 6:2).
help--Compare
Heb 2:18,
"He is able to succor them that are tempted."
Heb 4:1-16
神安息的應許是藉着基督完全實現的：當藉着我們這位體恤人的大祭司竭力進入那安息
1. 畏懼——並非奴性的恐懼，而是敬虔的「恐懼戰兢」（Php 2:12）。既然如此多人跌倒了，我們便有理由畏懼（Heb 3:17-19）。
留下——在別人因疏忽而失去之後，仍存留給我們。
安息——神屬天的安息，迦南乃是其預表。「今日」仍在繼續，其間仍有達不到安息的危險。「今日」若善用，便終結於安息——而這安息一旦獲得，便永不失去（Re 3:12）。信徒的靈魂在基督裏所得的內在安息，便是那安息的預嘗。
趕不上——希臘文為「已經趕不上」；即在眾人都要受的大試驗之時【亞爾福特（ALFORD）】，被發現未達到應許。「似乎」一詞是一種委婉的表達方式，雖不減少其真實性。本格爾（BENGEL）與 OWEN 則取其意為：恐怕有任何落後的表面現象或外貌。