1
Heb 6:1-14.
英文原文
Heb 6:1-14.
WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH.
1. Therefore--Wherefore: seeing that ye ought not now to be still "babes"
(Heb 5:11-14).
leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [CALVIN].
the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity
(Heb 5:12).
let us go on--Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward.
perfection--the matured knowledge of those who are "of full age"
(Heb 5:14)
in Christian attainments.
foundation of--that is, consisting in "repentance."
repentance from dead works--namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as JEWISH believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.
2
無標題
2. 各樣洗禮——與「按手之禮」相連，因後者隨基督徒洗禮之後，對應主教制教會中的堅信禮。猶太信徒輕易地從猶太的洗淨之禮（Heb 9:10「洗濯」）、改宗者的洗禮、約翰的洗禮，以及律法的按手，過渡到其基督徒的對應之物——洗禮與隨後的按手——並伴隨聖靈的賜下（參 Heb 6:4）。希臘文 "baptismoi" 為複數，包括猶太與基督徒的洗禮，當與 "baptisma"（單數）——專指基督徒洗禮——區別開來。此處所列的六項，可謂是舊約的基督徒問答；那些一蒙新光照亮這些基本要點、便立刻承認耶穌為基督的猶太人，便被視為已具備基督道理的開端原則【本格爾（BENGEL）】。對猶太人最初而最明顯的基本教導，就是教導他們自己禮儀律法在基督成全中的預表意義【亞爾福特（ALFORD）】。
復活，云云——猶太人早已從舊約持有此信仰：在基督徒的教導或「道理」中得着更清楚的亮光所堅固。
永遠審判——即帶來永遠後果——或喜或憂——的審判。
英文原文
2. the doctrine of baptisms--paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications
(Heb 9:10,
"washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare
Heb 6:4).
Greek, "baptismoi," plural, including Jewish and Christian baptisms, are to be distinguished from baptisma, singular, restricted to Christian baptism. The six particulars here specified had been, as it were, the Christian Catechism of the Old Testament; and such Jews who had begun to recognize Jesus as the Christ immediately on the new light being shed on these fundamental particulars, were accounted as having the elementary principles of the doctrine of Christ [BENGEL]. The first and most obvious elementary instruction of Jews would be the teaching them the typical significance of their own ceremonial law in its Christian fulfilment [ALFORD].
resurrection, &c.--held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine."
eternal judgment--judgment fraught with eternal consequences either of joy or of woe.
3
無標題
3. will we do——部分最古老抄本如此讀；但另一些讀作「讓我們」。「這事」，即「竭力進到完全的地步」。
if God permit——因為即便對於美好的決志，我們也不能付諸實行，除非神「在我們裏面運行，使我們立志和行事，成就祂的美意」
(腓 2:13)。
來 6:4
中的「因為」正與此相連：我說「若神允許」，因為 在某些情形下神並不允許，例如「是不能」等等。若沒有神的賜福，耕耘土地也不會成功
(來 6:7)。
英文原文
3. will we do--So some of the oldest manuscripts read; but others, "Let us do." "This," that is, "Go on unto perfection."
if God permit--For even in the case of good resolutions, we cannot carry them into effect, save through God "working in us both to will and to do of His good pleasure"
(Php 2:13).
The "for" in
Heb 6:4
refers to this: I say, if God permit, for there are cases where God does not permit, for example, "it is impossible," &c. Without God's blessing, the cultivation of the ground does not succeed
(Heb 6:7).
4
無標題
4. 我們必須「向著完全邁進」；因為我們若 背棄 了，既已蒙了光照，就 不能 再把我們 重新挽回，使之悔改 了。
for those——「至於那些人」。
once enlightened——一次永遠地蒙了神的道所照亮——這道是與「洗禮」相連而教導的（
來 6:2
中論洗禮為「一次永遠作成的事」，正與此處「一次蒙了光照」相呼應）；比較
弗 5:26。
這段經文大概是後世將「光照」一詞應用於洗禮的來源。然而 光照 並不被認為是 洗禮 不可分割的伴隨物：因此 CHRYSOSTOM 說：「異端有 洗禮，卻沒有 光照：他們身體受了洗，靈裏卻未蒙光照：如西門·馬古斯受了洗，卻未蒙光照。」此處「蒙了光照」既意指 真理之道的認識，可從對比同一 希臘文 詞在
來 10:32（「蒙了光照」）
與
來 10:26（「得知真理」）
相對照看出來。
tasted of the heavenly gift——親自 嘗過。「蒙了光照」是對應於 視覺；此處 嘗 則隨之而來。「那屬天的恩賜」：即 基督——由父所賜、藉著那照亮人的道（無論是講道或文字）而顯明出來；祂賜下平安，使罪得赦；祂又是聖靈恩賜的賜予者
(徒 8:19, 20)。
made partakers of the Holy Ghost——這是與「蒙了光照」、「嘗過天恩」分別列出的，雖然彼此密不可分；它對應於洗禮之後的「按手之禮」，那時這禮通常伴隨著 聖靈 賜下奇妙的 恩賜。
英文原文
4. We must "go on toward perfection"; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance.
for those--"in the case of those."
once enlightened--once for all illuminated by the word of God taught in connection with "baptism" (to which, in
Heb 6:2,
as once for all done," once enlightened" here answers); compare
Eph 5:26.
This passage probably originated the application of the term "illumination" to baptism in subsequent times. Illumination, however, was not supposed to be the inseparable accompaniment of baptism: thus CHRYSOSTOM says, "Heretics have baptism, not illumination: they are baptized in body, but not enlightened in soul: as Simon Magus was baptized, but not illuminated." That "enlightened" here means knowledge of the word of truth, appears from comparing the same Greek word "illuminated,"
Heb 10:32, with Heb 10:26,
where "knowledge of the truth" answers to it.
tasted of the heavenly gift--tasted for themselves. As "enlightened" refers to the sense of sight: so here taste follows. "The heavenly gift"; Christ given by the Father and revealed by the enlightening word preached and written: as conferring peace in the remission of sins; and as the Bestower of the gift of the Holy Spirit
(Ac 8:19, 20),
made partakers of the Holy Ghost--specified as distinct from, though so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to "laying on of hands" after baptism, which was then generally accompanied with the impartation of the Holy Ghost in miraculous gifts.
5
無標題
5. tasted the good word of God——與「嘗 過（屬格）天恩」有別：我們如今還未享受基督那 全部 的豐滿，只是如今 嘗 到了祂——那天恩——的一點滋味；但信徒已經可以嘗到神 整體 的道（賓格），即神那「應許的 美善之道」。舊約神應許以色列人迦南，預表了神那應許天上安息的「美善之道」
(來 4:1-16)。
因此下文緊接的一句便是「來世權能」。正如「蒙了光照」和「嘗過天恩」——即生命之糧基督——對應於 信；「成為聖靈的分享者」對應於 愛——這是聖靈初熟的果子；而「嘗過神 美善的道，並來世權能」則對應於 望。如此，這三重特權就對應於三一神——父、子、聖靈——各自在我們身上所作的工。「來世」是指基督徒的时代，特別從其 將來的榮耀 來看，雖然如今在恩典中已經開始。來世 如此與 今世的风俗 相對——後者完全敗壞，因為神不是其行動之源和目標。藉著信心，基督徒使來世成為現在的實際，雖然不過是完全將來的預嘗。這個新的屬靈世界的權能——當時部分以外在的神蹟彰顯出來，那時和如今一樣，主要在於聖靈內在賜人生命的工作——是那將來天上基業的憑據，並且引導那順服聖靈的信徒去追求像天使那樣生活、與基督同坐天上、思念上面的事而不思念地上的事、等候基督再來和來世的完全彰顯。這「來世」從其將來的一面看，正對應於「死人復活和永生」
(來 6:2)，
即希伯來信徒從前所學的 首要 基督徒要道——那是藉著把基督徒的亮光反照到他們的舊約上來教導他們的（參見
來 6:1,2
的註解）。「來世」就其「權能」而言，如今已經存在於蒙救贖的人裏面，到了基督再來時就要成為完全實現的事實
(西 3:4)。
英文原文
5. tasted the good word of God--distinct from "tasted OF (genitive) the heavenly gift"; we do not yet enjoy all the fulness of Christ, but only have a taste OF Him, the heavenly gift now; but believers may taste the whole word (accusative case) of God already, namely, God's "good word of promise." The Old Testament promise of Canaan to Israel typified "the good word of God's" promise of the heavenly rest
(Heb 4:1-16).
Therefore, there immediately follows the clause, "the powers of the world to come." As "enlightening" and "tasting of the heavenly gift," Christ, the Bread of Life, answers to FAITH: so "made partakers of the Holy Ghost," to CHARITY, which is the first-fruit of the Spirit: and "tasted the good word of God, and the powers of the world to come," to HOPE. Thus the triad of privileges answers to the Trinity, the Father, Son, and Spirit, in their respective works toward us. "The world to come," is the Christian dispensation, viewed especially in its future glories, though already begun in grace here. The world to come thus stands in contrast to course of this world, altogether disorganized because God is not its spring of action and end. By faith, Christians make the world to come a present reality, though but a foretaste of the perfect future. The powers of this new spiritual world, partly exhibited in outward miracles at that time, and then, as now, especially consisting in the Spirit's inward quickening influences are the earnest of the coming inheritance above, and lead the believer who gives himself up to the Spirit to seek to live as the angels, to sit with Christ in heavenly places, to set the affections on things above, and not on things on earth, and to look for Christ's coming and the full manifestation of the world to come. This "world to come," in its future aspect, thus corresponds to "resurrection of the dead and eternal life"
(Heb 6:2),
the first Christian principles which the Hebrew believers had been taught, by the Christian light being thrown back on their Old Testament for their instruction (see on
Heb 6:1,2).
"The world to come," which, as to its "powers," exists already in the redeemed, will pass into a fully realized fact at Christ's coming
(Col 3:4).
6
無標題
6. If——希臘文，「並且（卻）已經 跌倒了」；比較一種較不極端的跌倒或退後，
加 5:4，
「你們從恩典中墜落了」。此處指的是完全而故意的背道；希伯來人尚未如此背道；但他警告他們：若他們不「竭力進到完全」，反而需要再一次學習基督道理的開端
(來 6:1)，
那麼退後的終局就必如此。
to renew them again——他們曾經「一次」
(來 6:4)
被 更新，或說重新被造過；如今他們卻需要「再次」被「更新」。
crucify to themselves the Son of God——「正在 把基督 釘 在十字架上」，而不是像保羅那樣，藉著基督的十字架把世界釘 在自己身上
(加 6:14)。
所以
來 10:29
說：「踐踏神的兒子，將那使他成聖之約的血當作不潔淨的」。「神的兒子」標示祂的尊嚴，顯出他們罪行的重大。
put him to an open shame——字面作「將祂公開示眾」，彷彿祂是掛在木頭上的罪犯。屬肉體的以色列人在外表上所作的，那些從光中背道的人在內心裏作了——他們實際上是把神的兒子重釘十字架；「他們將祂從祂所定居的心之深處撕裂出來，把祂擺出來任憑世人公然嘲笑，當作軟弱無能、平庸無奇之物」〔BLEEK 見於 ALFORD〕。孟他努派和諾瓦天派曾用這段經文來為永遠不接納那些曾經跌倒者歸回教會辯護。大公教會始終反對這見解，在跌倒者悔改時重新接納他們，卻不為他們重新施洗。本段經文暗示：人可以在某種意義上「被更新」，卻仍至終背道；因為「重新 again 更新」的話暗示他們曾經在某種意義上——不是完全的意義——被聖靈更新過；但絕非表示他們是「選民」，因為選民既蒙揀選得永生
(約 10:28)，
就永不会背道。選民住在基督裏，聽見並持續順服祂的聲音，並不背道。不住在基督裏的，就被丟在外面如同枯乾的枝子；但住在祂裏面的，就越來越脫離罪；那惡者無法觸害他；他因信勝過世界。暫時的 信心是可能的，並不因此就成為選民之一
(可 4:16, 17)。
同時這也不是限制神的恩典，彷彿 對神而言 「不可能」挽回如此剛硬的背逆者，使他再仰望他所扎的。不可能的緣故，在於他們已經在自己裏面經歷過基督之祭的功效，如今卻棄絕了它；不可能 再有任何新的方法來為他們重新更新，而神慈愛所預備的方法，他們在經歷之後卻故意且持續地拒絕；他們的良心已經被烙慣了，他們「死了又死」
(猶 12)，
如今已無望，除非藉著神恩典的神蹟。「邪惡的咒詛就在於永遠滋生邪惡」〔THOLUCK〕。「那被引進基督徒經歷之全部（？）範圍的人，仍可能停止住在其中；不住在其中的，在當初擁有那些客觀經歷之時，就 主觀上 不忠於它們；否則在他身上就應驗了：『凡有的，還要加給他，而且他有餘』
(太 13:12)，
使他可以住在其中而不致背道」〔THOLUCK〕。這樣的人從來不是真正由聖靈引導的基督門徒
(羅 8:14-17)。
干犯聖靈的罪，雖頗為相似，卻不等同於此罪；因為 那 罪可以由教會 之外 的人犯下（如
太 12:24, 31, 32）；
而此罪只能由教會 之內 的人犯下。
英文原文
6. If--Greek, "And (yet) have fallen away"; compare a less extreme falling or declension,
Ga 5:4,
"Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away; but he warns them that such would be the final result of retrogression, if, instead of "going on to perfection," they should need to learn again the first principles of Christianity
(Heb 6:1).
to renew them again--They have been "once"
(Heb 6:4)
already renewed, or made anew, and now they need to be "renewed" over "again."
crucify to themselves the Son of God--"are crucifiying to themselves" Christ, instead of, like Paul, crucifying the world unto them by the cross of Christ
(Ga 6:14).
So in
Heb 10:29,
"trodden under foot the Son of God, and counted the blood of the covenant, wherewith . . . sanctified, an unholy thing." "The Son of God," marking His dignity, shows the greatness of their offense.
put him to an open shame--literally, "make a public example of" Him, as if He were a malefactor suspended on a tree. What the carnal Israel did outwardly, those who fall away from light do inwardly, they virtually crucify again the Son of God; "they tear him out of the recesses of their hearts where He had fixed His abode and exhibit Him to the open scoffs of the world as something powerless and common" [BLEEK in ALFORD]. The Montanists and Novatians used this passage to justify the lasting exclusion from the Church of those who had once lapsed. The Catholic Church always opposed this view, and readmitted the lapsed on their repentance, but did not rebaptize them. This passage implies that persons may be in some sense "renewed," and yet fall away finally; for the words, "renew again," imply that they have been, in some sense, not the full sense, ONCE RENEWED by the Holy Ghost; but certainly not that they are "the elect," for these can never fall away, being chosen unto everlasting life
(Joh 10:28).
The elect abide in Christ, hear and continuously obey His voice, and do not fall away. He who abides not in Christ, is cast forth as a withered branch; but he who abides in Him becomes more and more free from sin; the wicked one cannot touch him; and he by faith overcomes the world. A temporary faith is possible, without one thereby being constituted one of the elect
(Mr 4:16, 17).
At the same time it does not limit God's grace, as if it were "impossible" for God to reclaim even such a hardened rebel so as yet to look on Him whom he has pierced. The impossibility rests in their having known in themselves once the power of Christ's sacrifice, and yet now rejecting it; there cannot possibly be any new means devised for their renewal afresh, and the means provided by God's love they now, after experience of them, deliberately and continuously reject; their conscience being served, and they "twice dead"
(Jude 12),
are now past hope, except by a miracle of God's grace. "It is the curse of evil eternally to propagate evil" [THOLUCK]. "He who is led into the whole (?) compass of Christian experiences, may yet cease to abide in them; he who abides not in them, was, at the very time when he had those objective experiences, not subjectively true to them; otherwise there would have been fulfilled in him, "Whosoever hath, to him shall be given, and he shall have more abundance"
(Mt 13:12),
so that he would have abided in them and not have fallen away" [THOLUCK]. Such a one was never truly a Spirit-led disciple of Christ
(Ro 8:14-17).
The sin against the Holy Ghost, though somewhat similar, is not identical with this sin; for that sin may be committed by those outside the Church (as in
Mt 12:24, 31, 32);
this, only by those inside.
7
無標題
7. the earth——更當按 希臘文（無冠詞）譯作「地」。
which drinketh in——希臘文，「已經 喝進 了」；不只是表面接收。這對應於那些享受了基督徒經歷特權的人——他們在某種意義上被聖靈更新了；這對堅持到底的人和「背道」的人都同樣真實。
the rain that cometh oft upon it——不僅是落在其 上，或朝其 方向，而是降下並停留在其 上，以致 遮蓋 它（希臘文 屬格，而非賓格）。「屢次」一詞，在神的一面暗示祂豐盛滿溢的恩典（「來」是自發的，且是屢次的）；在背道者的一面，暗示他故意剛硬，持續藐視聖靈屢次的感動。比較「多次」，
太 23:37。
天上的雨水既降在選民身上，也降在背道者身上。
bringeth forth——作為「已經喝進 雨水」的 自然 結果。見上文。
herbs——草料。
meet——合宜。即田地的主人所願的。與
來 6:8
的「廢棄」相對。
by whom——更當按 希臘文 譯作「為（即因著）誰」——即田地的主人；不是 英文欽定本 所說的工人——即神和祂的基督
(林前 3:9)。
人的心為田地；人為耕種者；所生出的菜蔬合宜，不是為耕種者——為誰耕種——而是為神——田地的主人。複數是泛指的，無論主人是誰；此處指 神。
receiveth——「同得」。
blessing——結實纍纍。對比神因咒詛而使地不結實
(創 3:17, 18)；
屬靈上也是如此
(耶 17:5-8)。
from God——除非神賜福，人用盡方法也是徒然
(林前 3:6, 7)。
英文原文
7. the earth--rather as Greek (no article), "land."
which drinketh in--Greek, "which has drunk in"; not merely receiving it on the surface. Answering to those who have enjoyed the privilege of Christian experiences, being in some sense renewed by the Holy Ghost; true alike of those who persevere and those who "fall away."
the rain that cometh oft upon it--not merely failing over it, or towards it, but falling and resting upon it so as to cover it (the Greek genitive, not the accusative). The "oft" implies, on God's part, the riches of His abounding grace ("coming" spontaneously, and often); and, on the apostate's part, the wilful perversity whereby he has done continual despite to the oft-repeated motions of the Spirit. Compare "How often,"
Mt 23:37.
The rain of heaven falls both on the elect and the apostates.
bringeth forth--as the natural result of "having drunk in the rain." See above.
herbs--provender.
meet--fit. Such as the master of the soil wishes. The opposite of "rejected,"
Heb 6:8.
by whom--rather as Greek, "for (that is, on account of) whom," namely, the lords of the soil; not the laborers, as English Version, namely, God and His Christ
(1Co 3:9).
The heart of man is the earth; man is the dresser; herbs are brought forth meet, not for the dresser, by whom, but for God, the owner of the soil, for whom it is dressed. The plural is general, the owners whoever they may be; here God.
receiveth--"partaketh of."
blessing--fruitfulness. Contrast God's curse causing unfruitfulness
(Ge 3:17, 18);
also spiritually
(Jer 17:5-8).
from God--Man's use of means is vain unless God bless
(1Co 3:6, 7).
8
無標題
8. that which——更當按 希臘文（無冠詞）譯作：「但 它（那『地』，
來 6:7）
若長」；「長」不如
來 6:7
論好土時所說的「生長」那樣是一個有利的詞。
briers——希臘文，「荊棘」。
rejected——在經過 試驗 之後；希臘文 如此暗示。被廢棄……被主 棄絕。
nigh unto cursing——瀕臨被神公義的咒詛放任於其自身的荒蕪。這「瀕臨」緩和了前文「是不可能」等等
(來 6:4, 6)
的嚴厲。這地還未實際受 咒詛。
whose——「其（地）結局就是焚燒」——即末後審判吞噬之火的焚燒；如所多瑪之地被交給「硫磺、鹽和 火燒」
(申 29:23)；
關乎不敬虔之人也是如此
(太 3:10, 12; 7:19; 13:30; 約 15:6; 彼後 3:10)。
那曾如此抗拒基督之恩的耶路撒冷，當時正瀕臨咒詛，數年之後即被焚燒。比較
太 22:7，
「燒毀 他們的城」——這是一切故意濫用神恩之人將遭同樣命運的預表
(來 10:26, 27)。
英文原文
8. that which--rather as Greek (no article), "But if it (the 'land,'
Heb 6:7)
bear"; not so favorable a word as "bringeth forth,"
Heb 6:7,
said of the good soil.
briers--Greek, "thistles."
rejected--after having been tested; so the Greek implies. Reprobate . . . rejected by the Lord.
nigh unto cursing--on the verge of being given up to its own barrenness by the just curse of God. This "nigh" softens the severity of the previous "It is impossible," &c.
(Heb 6:4, 6).
The ground is not yet actually cursed.
whose--"of which (land) the end is unto burning," namely, with the consuming fire of the last judgment; as the land of Sodom was given to "brimstone, salt, and burning"
(De 29:23);
so as to the ungodly
(Mt 3:10, 12; 7:19; 13:30; Joh 15:6; 2Pe 3:10).
Jerusalem, which had so resisted the grace of Christ, was then nigh unto cursing, and in a few years was burned. Compare
Mt 22:7,
"burned up their city" an earnest of a like fate to all wilful abusers of God's grace
(Heb 10:26, 27).
9
無標題
9. beloved——此處恰當地插入：對你們的 愛 促使我發出剛才那嚴厲的警告，並非我對你們存著不好的想法；不，我對你們期待 更好的事；希臘文「那 更好的事」——即你們不是 長荊棘、近乎咒詛、註定 焚燒 的，而是照著神的信實承受 救恩 的人
(來 6:10)。
we are persuaded——有充分的根據；是試驗的結果。比較
羅 15:14，
「我自己也深信你們，我的弟兄們，你們滿有 良善」。這證實了本書信的保羅作者身分。
things that accompany——希臘文，「緊鄰」——即緊挨著「救恩」的事物。與救恩相連的事物（比較
來 6:19）。
與「近乎咒詛」相對。
though——希臘文，「即使我們這樣說」。「因為用言語使你們懼怕，總好過讓你們在事實上受苦。」
英文原文
9. beloved--appositely here introduced; LOVE to you prompts me in the strong warnings I have just given, not that I entertain unfavorable thoughts of you; nay, I anticipate better things of you; Greek "the things which are better"; that ye are not thorn-bearing, or nigh unto cursing, and doomed unto burning, but heirs of salvation in accordance with God's faithfulness
(Heb 6:10).
we are persuaded--on good grounds; the result of proof. Compare
Ro 15:14,
"I myself am persuaded of you, my brethren, that ye are full of goodness." A confirmation of the Pauline authorship of this Epistle.
things that accompany--Greek, "things that hold by," that is, are close unto "salvation." Things that are linked unto salvation (compare
Heb 6:19).
In opposition to "nigh unto cursing."
though--Greek, "if even we thus speak." "For it is better to make you afraid with words, that ye may not suffer in fact."
10
無標題
10. not unrighteous——對自己恩慈的應許並非 不忠信。並不是我們有任何固有的 權利要求 賞賜；因為（一）僕人 沒有功勞可言，因他只不過作了當盡的本分；（二）我們最好的行為，與我們所留下未作的相比，毫不相稱；（三）一切力量都來自神；但是神 憑自己的恩典應許 要賞賜祂百姓的善行（這些善行已因信基督蒙了悅納）；是祂的 應許——不是我們的功勞——使祂若不賞賜百姓的行為，就成了 不義。神決不作任何人的欠債者。
your work——你們整個積極順服的基督徒生活。
labour of love——最古老抄本沒有「labour of」，這大概是從
帖前 1:3
混入的。此處既然有「愛」，照樣
來 6:11
有「望」，
來 6:12
有「信」；如
林前 13:13：
這是 保羅式 的三組德行。他藉著他們的 愛 來激發他們的 望 和 信。
ye have showed——（比較
來 10:32-34）。
toward his name——你們對聖徒所行的 愛心的作為，是為祂的名而作的。巴勒斯坦基督徒困苦的光景，從為他們所募集的捐獻可見一斑。雖然他們從別的教會接受賙濟，因此不能在 金錢 上多有服事，但那些稍為寬裕的，可以用種種其他方式服事教會中最受苦的人（比較
提後 1:18）。
保羅如在別處一樣，盡量稱讚他們的恩典，同時婉轉地暗示需要堅持——缺乏堅持大概已略有端倪。
英文原文
10. not unrighteous--not unfaithful to His own gracious promise. Not that we have any inherent right to claim reward; for (1) a servant has no merit, as he only does that which is his bounden duty; (2) our best performances bear no proportion to what we leave undone; (3) all strength comes from God; but God has promised of His own grace to reward the good works of His people (already accepted through faith in Christ); it is His promise, not our merits, which would make it unrighteous were He not to reward His people's works. God will be no man's debtor.
your work--your whole Christian life of active obedience.
labour of love--The oldest manuscripts omit "labor of," which probably crept in from
1Th 1:3.
As "love" occurs here, so "hope,"
Heb 6:11,
"faith,"
Heb 6:12;
as in
1Co 13:13:
the Pauline triad. By their love he sharpens their hope and faith.
ye have showed--(Compare
Heb 10:32-34).
toward his name--Your acts of love to the saints were done for His name's sake. The distressed condition of the Palestinian Christians appears from the collection for them. Though receiving bounty from other churches, and therefore not able to minister much by pecuniary help, yet those somewhat better off could minister to the greatest sufferers in their Church in various other ways (compare
2Ti 1:18).
Paul, as elsewhere, gives them the utmost credit for their graces, while delicately hinting the need of perseverance, a lack of which had probably somewhat begun to show itself.
11
無標題
11. And——希臘文，「但是」。
desire——希臘文，「切切 願」。這是父親慈愛的口吻，而不是命令。
every one of you——暗示 並非 巴勒斯坦教會中所有的人都如他在
來 6:10
所稱讚的某些人那樣殷勤。「祂對大小都一視同仁，不忽略任何人。」他們每一個——即使是那些在 愛 的行為上殷勤的人
(來 6:10)——
都需要受激發，為著盼望的完全確據到底，而在同樣的殷勤上 堅持。他們除了愛之外，還需要基於 盼望 和 信心 的忍耐堅持
(來 10:36; 13:7)。
比較「信心的完全確據」，
來 10:22; 羅 4:21; 帖前 1:5。
unto the end——即基督再來。
英文原文
11. And--Greek, "But."
desire--Greek, "earnestly desire." The language of fatherly affection, rather than command.
every one of you--implying that all in the Palestinian churches had not shown the same diligence as some of those whom he praises in
Heb 6:10.
"He cares alike for great and small, and overlooks none." "Every one of them," even those diligent in acts of LOVE
(Heb 6:10),
needed to be stimulated to persevere in the same diligence with a view to the full assurance of HOPE unto the end. They needed, besides love, patient perseverance, resting on hope and faith
(Heb 10:36; 13:7).
Compare "the full assurance of faith,"
Heb 10:22; Ro 4:21; 1Th 1:5.
unto the end--the coming of Christ.
12
無標題
12. 不要——希臘文作「不要成為」。在
來五11
他說「你們聽不進去（希臘文『遲鈍』）」，此處他警告他們不要成為「絕對意義上的遲鈍」，即在心思與行為上也是如此。人若始終將終極目標放在眼前，就不會成為懈怠；盼望是確保這一點的方法。
效法——希臘文作「模仿者」；正如
弗五1
的希臘文； 林前十一1。
忍耐——希臘文作「長久受苦的堅忍」。既有愛的長久忍耐或堅忍
（林前十三4），
也有信心的堅忍
（來六15）。
承受應許的人——希臘文作「正在承受……的人」等；即應許就是他們的產業。這並非說他們已經實際進入那完全的產業——
來十一13、39、40
明確否認了這一點；雖然在基督裡已死的人，在脫離身體的靈魂裡確實對此有預嘗；而是指「（在
來十一2-40
所列舉的）在每一個時代曾經、現在或將要承受應許的人」；亞伯拉罕便是一個傑出的榜樣
（來六13）。
英文原文
12. be not--Greek, "become not." In
Heb 5:11,
he said, "Ye have become dull (Greek, 'slothful') of hearing"; here he warns them not to become "slothful absolutely," namely, also in mind and deed. He will not become slothful who keeps always the end in view; hope is the means of ensuring this.
followers--Greek, "imitators"; so in
Eph 5:1,
Greek;
1Co 11:1.
patience--Greek, "long-suffering endurance." There is the long-suffering patience, or endurance of love,
1Co 13:4,
and that of faith,
Heb 6:15.
them who . . . inherit the promises--Greek, "who are inheriting," &c.; to whom the promises are their inheritance. Not that they have actually entered on the perfect inheritance, which
Heb 11:13, 39, 40
explicitly denies; though doubtless the dead in Christ have, in the disembodied soul, a foretaste of it; but "them (enumerated in
Heb 11:2-40)
who in every age have been, are, or shall be, inheritors of the promises"; of whom Abraham is an illustrious example
(Heb 6:13).
13
無標題
13. 當初——以亞伯拉罕為例，證明倚靠「應許」是理所當然、確定無疑的，因為應許乃建立在神的誓言上。「他如今以神恩典的誓安慰那些在第二、三、四章中曾受神烈怒之誓警告的人。烈怒之誓的效力原先並不延伸到曠野之外；但恩典之誓卻永遠有效」[BENGEL]。
英文原文
13. For--confirming the reasonableness of resting on "the promises" as infallibly sure, resting as they do on God's oath, by the instance of Abraham. "He now gives consolation, by the oath of God's grace, to those whom, in the second, third, and fourth chapters, he had warned by the oath of God's 'wrath.' The oath of wrath did not primarily extend its force beyond the wilderness; but the oath of grace is in force for ever" [BENGEL].
14
無標題
14. 必大大……賜福——希伯來語法，意為豐豐富富地賜福。
你——亞伯拉罕後裔的繁增，實際上就是他自己的繁增。此處的論證是指著亞伯拉罕自己作榜樣而言；故此保羅引用
創二十二17
的「你」，而非「你的後裔」。
英文原文
14. multiplying . . . multiply--Hebraism for superabundantly multiply.
thee--The increase of Abraham's seed is virtually an increase of himself. The argument here refers to Abraham himself as an example; therefore Paul quotes
Ge 22:17,
"thee," instead of "thy seed."
15
無標題
15. 這樣——這樣信靠應許。
英文原文
15. so--thus relying on the promise.
16
無標題
16. 為了證實——不可如英文譯本那樣與「誓」相連，而當與「了結」相連[ALFORD]。我寧可譯作：「對他們而言，誓（就堅定莊嚴的應許或約——如此處神的——而言）是反對（希臘文在
來十二3
譯作「抵擋」）一切爭論的了結」。本段表明：（1）即便在基督徒時代，起誓也為律法所允許；（2）其使用界限在於：只能用於能在爭論中終止反對之處，以及為堅定莊嚴應許之時。
英文原文
16. for confirmation--not to be joined, as English Version, to "an oath"; but to "an end" [ALFORD]. I prefer, "The oath is to them, in respect to confirmation (of one's solemn promise or covenant; as here, God's), an end of all contradiction (so the Greek is translated,
Heb 12:3),
or "gainsaying." This passage shows: (1) an oath is sanctioned even in the Christian dispensation as lawful; (2) that the limits to its use are, that it only be employed where it can put an end to contradiction in disputes, and for confirmation of a solemn promise.
17
無標題
17. 在其中——即人之中既是如此，神為遷就他們堅定盟約的方式，就在祂可靠的話語之上再加上祂的誓言：這「兩件不更改的事」
（來六18）。
願意……旨意——希臘文作「願意……旨意」；兩詞同源。表達最極致的恩慈[BENGEL]。
更加顯明——勝過祂不起誓的情形。祂的話語已綽綽有餘；但為使確據加倍穩妥，祂「起誓為證」（希臘文如此）。字義為：祂作為中保，親自介入祂自己與我們之間；好似祂起誓之時比那藉以起誓的自己為小（因人中通常較小的藉較大的起誓）。你這聽見應許的人，還不信嗎？[BENGEL]。
承受應許的人——不僅是亞伯拉罕字面的後裔，也是他屬靈的後裔
（加三29）。
英文原文
17. Wherein--that is, Which being the case among men, God, in accommodation to their manner of confirming covenants, superadded to His sure word His oath: the "TWO immutable things"
(Heb 6:18).
willing . . . counsel--Greek, "willing . . . will"; words akin. Expressing the utmost benignity [BENGEL].
more abundantly--than had He not sworn. His word would have been amply enough; but, to make assurance doubly sure, He "interposed with an oath" (so the Greek). Literally, He acted as Mediator, coming between Himself and us; as if He were less, while He swears, than Himself by whom He swears (for the less among men usually swear by the greater). Dost thou not yet believe, thou that hearest the promise? [BENGEL].
heirs of promise--not only Abraham's literal, but also his spiritual, seed
(Ga 3:29).
18
無標題
18. 兩件不更改的事——譯作「不更改的」，如
來六17。
決不……說謊——「決不說謊」；這是希臘文簡過去式的力量[ALFORD]。
祂不能否認自己，這不是軟弱的明證，而是無可比擬的大能的明證。
安慰——在疑惑與恐懼之下，故為「鼓勵」，字義為「勸勉」。
避難所——如從海難中逃命；或如逃往六座逃城之一。基底斯，即聖，暗示我們的避難所耶穌的聖潔。示劍，即肩膀，政權擔在祂的肩頭上
（賽九6）。
希伯崙，即交通，信徒蒙召進入與基督的交通。比悉，即堡壘，基督之於一切信靠祂的人正是如此。拉末，即高，神已用右手將祂高舉
（徒五31）。
哥蘭，即喜樂，因在祂裡面眾聖徒都得稱義、並且誇耀。
持定擺在前頭指望——即我們指望的對象，如同抓住一個使我們不致下沉的憑藉。
擺在我們前頭——作為我們爭取的獎賞；一個新的意象，即賽跑的跑道
（來十二1、2）。
英文原文
18. immutable--Translate, as in
Heb 6:17,
"unchangeable."
impossible . . . to lie--"ever to lie"; this is the force of the Greek aorist [ALFORD]. His not being able to deny Himself is a proof, not of weakness, but of strength incomparable.
consolation--under doubts and fears, and so "encouragement," literally, "exhortation."
fled for refuge--as if from a shipwreck; or, as one fleeing to one of the six cities of refuge. Kadesh, that is, holy, implies the holiness of Jesus, our Refuge. Shechem, that is, shoulder, the government is upon his shoulder
(Isa 9:6).
Hebron, that is, fellowship, believers are called into the fellowship of Christ. Bezer, that is, a fortress, Christ is so to all who trust in Him. Ramoth, that is, high, for Him hath God exalted with His right hand
(Ac 5:31).
Golan, that is, joy, for in Him all the saints are justified and shall glory.
lay hold upon the hope--that is, the object of our hope, as upon a preservative from sinking.
set before us--as a prize for which we strive; a new image, namely, the race course
(Heb 12:1, 2).
19
無標題
19. 盼望在古錢幣上常以錨來表示。
靈魂的錨——對我們而言是穩妥的；對它自己而言是堅定的，或「牢固的」[ALFORD]。不是那種不能使船免於搖晃的錨，也不是殘破或太輕的錨[THEOPHYLACT]。
通入——即進入那所在。
幔內——兩個意象美妙地結合：（1）靈魂是船：世界是海；世界以外的福樂是遙遠的海岸；以信心為根基的盼望是使船不致搖來搖去的錨；藉著神的應許與誓言而來的鼓勵與安慰是連結船與錨的錨鏈。（2）世界是前院：天是至聖所；基督是在我們以先進入的大祭司，使我們能在祂之後、藉著祂進入幔內。
ESTIUS 解釋說：正如錨不停留於水中，而是進入水下的隱藏地面，並在其中固定，照樣我們靈魂的錨——盼望——並不滿足於僅僅來到門廊，即不滿足於僅僅屬地與可見的財物，而是穿透到幔內的所在——即至聖所——在那裡抓住神自己與屬天的財物，並固定於其上。「盼望進入天之內，已經使我們在有生之年便處於所應許我們的事物之中——即使我們仍在下方、尚未領受；盼望的力量如此之大，使屬地的人成為屬天的」。「靈魂如懼怕海難的人緊抓錨一般，看不見錨鏈延伸到何處——它固定在哪裡：但她知道它是固定在隱藏未來榮耀的幔子後面」。
幔子——希臘文作「catapetasma」：那封閉至聖所的第二層幔子。外幔用另一個不同的希臘文詞「calumma」：「第二層（即內層的）幔子」。
英文原文
19. Hope is found represented on coins by an anchor.
sure and steadfast--sure in respect to us: steadfast, or "firm" [ALFORD], in itself. Not such an anchor as will not keep the vessel from tossing, or an anchor unsound or too light [THEOPHYLACT].
which entereth into that--that is the place
within the veil--two images beautifully combined: (1) The soul is the ship: the world the sea: the bliss beyond the world, the distant coast; the hope resting on faith, the anchor which prevents the vessel being tossed to and fro; the encouraging consolation through the promise and oath of God, the cable connecting the ship and anchor. (2) The world is the fore-court: heaven, the Holy of Holies; Christ, the High Priest going before us, so as to enable us, after Him, and through Him, to enter within the veil. ESTIUS explains, As the anchor does not stay in the waters, but enters the ground hidden beneath the waters, and fastens itself in it, so hope, our anchor of the soul, is not satisfied with merely coming to the vestibule, that is, is not content with merely earthly and visible goods, but penetrates even to those which are within the veil, namely, to the Holy of Holies, where it lays hold on God Himself, and heavenly goods, and fastens on them. "Hope, entering within heaven, hath made us already to be in the things promised to us, even while we are still below, and have not yet received them; such strength hope has, as to make those that are earthly to become heavenly." "The soul clings, as one in fear of shipwreck to an anchor, and sees not whither the cable of the anchor runs--where it is fastened: but she knows that it is fastened behind the veil which hides the future glory."
veil--Greek, "catapetasma": the second veil which shut in the Holiest Place. The outer veil was called by a distinct Greek term, calumma: "the second (that is, the inner) veil."
20
無標題
20. 希臘文無冠詞，要求 ALFORD 的譯法：「那裡。作先鋒的耶穌為我們（即在我們這方面）進入了」[並且如今仍在那裡：這最後子句隱含於希臘文的「那裡」之中——暗示正處於一個地方之中；「往哪裡」是從「那裡」推得、從「進入」中取出的；即耶穌進入了哪裡，如今又在那裡]。「為我們」暗示祂在那裡作為神並不需要為自己進入，而是作我們的大祭司——代表並引進我們這些跟從者，藉著祂向父的代求為我們開路——正如亞倫的大祭司一年一次進入至聖所為百姓作挽回祭。我們人性的初熟果子已經升天，於是其餘的也得了成聖。基督的升天就是我們的高升：元首的榮耀所先行之處，身體的盼望也被呼召前往。我們當守節日，因為基督已將我們這團的初熟果子——即人的肉身——取去安置於諸天之上[CHRYSOSTOM]。正如施洗約翰是基督在地上的先鋒，基督是我們在天上的先鋒。
英文原文
20. The absence of the Greek article requires ALFORD'S translation, "Where. As forerunner for us (that is, in our behalf), entered Jesus" [and is now: this last clause is implied in the 'where' of the Greek, which implies being IN a place: 'whither' is understood to 'entered,' taken out of 'where'; whither Jesus entered, and where He is now]. The "for us" implies that it was not for Himself, as God, He needed to enter there, but as our High Priest, representing and introducing us, His followers, opening the way to us, by His intercession with the Father, as the Aaronic high priest entered the Holiest Place once a year to make propitiation for the people. The first-fruits of our nature are ascended, and so the rest is sanctified. Christ's ascension is our promotion: and whither the glory of the Head has preceded, thither the hope of the body, too, is called. We ought to keep festal day, since Christ has taken up and set in the heavens the first-fruit of our lump, that is, the human flesh [CHRYSOSTOM]. As John Baptist was Christ's forerunner on earth, so Christ is ours in heaven.
Heb 6:1-14
警告退後——退後很快導致背道；以神對他話語與誓言的信實鼓勵堅守
1. 所以——因此：既然你們如今不該仍是「嬰孩」（Heb 5:11-14）。
離開——要比開端的「道理」更進一步。「正如建造房屋必須永不離開根基；然而總是在『立根基』上勞力，卻是荒謬的」【加爾文（CALVIN）】。
基督道理的開端——希臘文為「開端之道」，即討論「基督教的開端道理」（Heb 5:12）。
竭力進到——希臘文為「讓我們被帶向前」，或「讓我們自身向前」；暗示積極的努力：當向前推進。保羅在教學中，此處將自己與希伯來讀者——或（如他們所當是的）學習者——同列，說：讓我們一同向前。
完全——即那些在基督徒造詣上「長大成人」（Heb 5:14）者成熟的知識。
根基——即在於「懊悔」。
懊悔死行——即不出於對神信心與愛心的生命原則的行為，故如行它的人一樣，在神面前算為死的。因此這懊悔死行與「信靠神」相連。此處列舉的三對真理，是故意選擇猶太信徒在某種程度上可從舊約得知、卻在他們成為基督徒時更清楚受教的。這解釋了為何省略了某些基督教真理基本要點的明確陳述。因此他也提「信靠神」，而未明確提信靠基督（雖然當然包括在內）。懊悔與信心是福音之下所教導的開端道理。