1
Heb 7:1-28.
英文原文
Heb 7:1-28.
CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S.
1. this Melchisedec--
(Heb 6:20; Ps 110:4).
The verb does not come till
Heb 7:3,
"abideth."
king . . . priest--Christ unites these offices in their highest sense, and so restores the patriarchal union of these offices.
Salem--Jerusalem, that is, seeing peace; others make Salem distinct, and to be that mentioned
(Ge 33:18; Joh 3:23).
the most high God--called also "Possessor of heaven and earth"
(Ge 14:19, 22).
This title of God, "the Most High," handed down by tradition from the primitive revelation, appears in the Phœnician god "Elion," that is, Most High. It is used to imply that the God whom Melchisedec served is THE TRUE GOD, and not one of the gods of the nations around. So it is used in the only other cases in which it is found in the New Testament, namely in the address of the demoniac, and the divining damsel constrained to confess that her own gods were false, and God the only true God.
who met Abraham--in company with the king of Sodom
(Ge 14:17, 18).
slaughter--perhaps defeat, as ALFORD translates. So
Ge 14:17
(compare
Ge 14:15)
may be translated. Arioch, king of Ellasar, lived and reigned after the disaster [BENGEL]. However, if Chedorlaomer and Amraphel and Tidal were slain, though Arioch survived, "slaughter of the kings" would be correct.
blessed him--As priest he first blessed Abraham on God's part; next he blessed God on Abraham's part: a reciprocal blessing. Not a mere wish, but an authoritative and efficacious intercession as a priest. The Most High God's prerogative as "Possessor of heaven and earth," is made over to Abraham; and Abraham's glory, from his victory over the foe, is made over to God. A blessed exchange for Abraham
(Ge 14:19, 20).
2
無標題
2. gave——希臘文作「分派」；即指定為他的分。
tenth . . . of all——即所擄來的戰利品。所獻的十分一與祭司職分密切相關：中保祭司領受十分一，作為獻者全部財產都屬神的憑據；正如他將神的恩賜傳達給人
(來 7:1，
「就給他祝福」），同樣也將人的禮物獻給神。麥基洗德是一個範例，說明神在普世背道之中，如何保守一群蒙揀選的餘民。麥基洗德與亞伯拉罕的相遇，是連接兩個時代的樞紐：一是列祖時代，由麥基洗德所代表，他似乎 特別被神分別為聖作 君王祭司（KING-PRIEST），這是那原始制度的最高形態——在那制度中每個家庭的父親就是家中的祭司；二是利未制度，由亞伯拉罕所代表，在其中祭司職分將被限定於一個支派中的一個家族、一個國家之內。利未制度是插入性的，將王權與祭司職分割裂；列祖制度才是基督祭司職分的真正先驅——正如麥基洗德的職分一樣，將王權與祭司職分合而為一，不是從人而得，也不傳給人；乃是從神而得，並在神裏面傳承，直到永遠。麥基洗德的祭司職分在基督裏永遠長存。至於其他優越之處，見
來 7:16-21。
麥基洗德必定有某種特別的分別為聖，超越其他列祖——如亞伯拉罕也同樣履行祭司職分；否則亞伯拉罕就不會向他獻上十分之一，視他為尊長。他獨特的功能似乎是：憑神特別的呼召作君王——祭司，而沒有別的「列祖祭司」同時又是神所膏立的君王。
first being——保羅開始從歷史事實引出奧祕的解釋（寓意解釋為猶太人所熟悉），首先指出這名字的意義。
righteousness——不僅是公義的：基督也是如此。希伯來文「Malchi」意為 王；「Tzedek」意為 公義。
King of Salem——不僅他自己的名字，連他所管轄之城的名稱也有預表意義，即 平安。基督是真正的 和平之君。祂所帶來的 平安，是 公義 的果子。
英文原文
2. gave--Greek, "apportioned"; assigned as his portion.
tenth . . . of all--namely, the booty taken. The tithes given are closely associated with the priesthood: the mediating priest received them as a pledge of the giver's whole property being God's; and as he conveyed God's gifts to man
(Heb 7:1,
"blessed him"), so also man's gifts to God. Melchisedec is a sample of how God preserves, amidst general apostasy, an elect remnant. The meeting of Melchisedec and Abraham is the connecting link between to two dispensations, the patriarchal, represented by Melchisedec, who seems to have been specially consecrated by God as a KING-PRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, unites the kingship and priesthood, and is not derived from other man, or transmitted to other man; but derived from God, and is transmitted in God to a never-ending perpetuity. Melchisedec's priesthood continueth in Christ for ever. For other points of superiority, see
Heb 7:16-21.
Melchisedec must have had some special consecration above the other patriarchs, as Abraham, who also exercised the priesthood; else Abraham would not have paid tithe to him as to a superior. His peculiar function seems to have been, by God's special call, KING-priest whereas no other "patriarch-priest" was also a God-consecrated king.
first being--Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to JEWS), by mentioning the significancy of the name.
righteousness--not merely righteous: so Christ. Hebrew "Malchi" means king: "Tzedek," righteousness.
King of Salem--not only his own name, but that of the city which he ruled, had a typical significance, namely, peace. Christ is the true Prince of peace. The peace which He brings is the fruit of righteousness.
3
無標題
3. Without father, &c.——由「無族譜」來解釋（「無家譜」的 希臘文 即此意）；參見
來 7:6，
即他的家譜 不為人所知，而利未祭司卻不能沒有家世淵源的證明。
having neither beginning of days nor end of life——即歷史沒有記載他的開始和終結，如對亞倫那樣。這 希臘文 慣用語「無父」等等，意指出身卑微或 不明 的人。「日子」指他履行 職任 的時期。因此
詩 110:4
所說的永恆，主要是指 祭司職分 的永恆。
made like——經上並沒有說他「絕對地」相像。乃是 被造成相似，即在這裏所列舉的方面相似。創世記並未提及他祭司職分的終結，也沒有提到他在祭司職分上有任何先驅或繼任者；從預表的角度看，這正代表了基督那無始無終的永恆祭司職分。亞倫的 終結 有記載；麥基洗德的沒有：這在預表上別具意義。經上並非說「聖子」被造成與麥基洗德相似，而是說麥基洗德「被造成與聖子相似」。ALFORD 否認麥基洗德 在祭司職分方面 被造成與聖子相似，理由是麥基洗德在時間上 早於 我們的主；卻忘了基督那永恆的祭司職分乃是在 神從亙古的旨意中 一個原型的實體，麥基洗德的祭司職分在適當的時候被「造成」與之相似。聖子更為古遠，且是原型：參見
來 8:5，
那裏把天上的事物描繪為利未條例的 首要原型。「無父」等等、「無日子的開始」、「也無終結」、「長久居住」這些稱謂，只是 就他的祭司職分而言 屬於麥基洗德，並且 就他是聖子的預表而言，唯獨嚴格地對聖子才完全真實。麥基洗德在他的祭司職分上被「造成」與基督相似，正如不完全的預表所能呈現完美原型的輪廓那樣。「活人的畫像可在畫布上看到，然而那人與他的畫像卻截然不同。」在
創 14:18-20
的記述中，並沒有任何跡象表明麥基洗德是超凡的存在：他與該章其他列王同列，是一位真實的歷史人物：既不是 ORIGEN 所認為的天使；也不是猶太人所認為的挪亞之子閃；不是 CALMET 所認為的以諾；不是麥基洗德派所認為的聖靈；也不是另一些人所以為的神聖之道。他大概是閃族而非迦南族出身：是最後一位獨立的原初閃族人口的代表——那閃族人口曾被迦南人（含的後裔）征服。那時亞伯拉罕的偉大在於盼望；麥基洗德的偉大在於現今的擁有。麥基洗德是挪亞之約最高也是最後的代表，正如基督是亞伯拉罕之約最高且永存的代表。麥基洗德如基督一樣，在他身上結合了 君王與祭司 的職分，而亞伯拉罕則不然。ALFORD 認為這些稱謂在某種意義上嚴格地對麥基洗德 本人 真實；不僅僅在上文所述的預表意義上；而是說他不像凡人那樣有生命的開始或終結（？）。這是一個極不可能的理論，只能作為最後的訴諸手段才使用，而在此處根本無立足之地。隨著麥基洗德——其祭司職分大概延續了一段很長時期——的過去，迦南地對真神的祭司職分與敬拜也隨之終止。他是那裏頭一位也是最後一位 君王祭司，直到預表的本體基督來到；因此他的祭司職分被說成永遠長存，因為它既延續很久，也延續得與事物本身的性質（即他的生命，以及敬拜真神在迦南的延續）所容許的一樣長久。倘若麥基洗德是按字面意義永遠作大祭司，那麼基督和他如今仍將同為大祭司，我們就有兩位而不是一位了（！）！THOLUCK 說得好：「麥基洗德 存留，是在於預表存留於本體之中，在於他的祭司職分存留於基督裏面。」麥基洗德的 父 與 母，正如他的兒女一樣，都不是利未的後裔（不像利未祭司
(來 7:6)
所必須是的），甚至摩西也未曾提及他們。亞倫的妻子以利沙巴——利未祭司所從出的 母親——卻有提及；同樣，撒拉——猶太民族本身的原初母親——也有提及。作為人，基督沒有 父；作為神，沒有 母親。
英文原文
3. Without father, &c.--explained by "without genealogy" (so the Greek is for "without descent); compare
Heb 7:6,
that is, his genealogy is not known, whereas a Levitical priest could not dispense with the proof of his descent.
having neither beginning of days nor end of life--namely, history not having recorded his beginning nor end, as it has the beginning and end of Aaron. The Greek idiom expressed by "without father," &c., one whose parentage was humble or unknown. "Days" mean his time of discharging his function. So the eternity spoken of in
Ps 110:4
is that of the priestly office chiefly.
made like--It is not said that he was asbsolutely "like." Made like, namely, in the particulars here specified. Nothing is said in Genesis of the end of his priesthood, or of his having had in his priesthood either predecessor or successor, which, in a typical point of view, represents Christ's eternal priesthood, without beginning or end. Aaron's end is recorded; Melchisedec's not: typically significant. "The Son of God" is not said to be made like unto Melchisedec, but Melchisedec to be "made like the Son of God." When ALFORD denies that Melchisedec was made like the Son of God in respect of his priesthood, on the ground that Melchisedec was prior in time to our Lord, he forgets that Christ's eternal priesthood was an archetypal reality in God's purpose from everlasting, to which Melchisedec's priesthood was "made like" in due time. The Son of God is the more ancient, and is the archetype: compare
Heb 8:5,
where the heavenly things are represented as the primary archetype of the Levitical ordinances. The epithets, "without father," &c. "beginning of days, "nor end," "abideth continually," belong to Melchisedec only in respect to his priesthood, and in so far as he is the type of the Son of God, and are strictly true of Him alone. Melchisedec was, in his priesthood, "made like" Christ, as far as the imperfect type could represent the lineaments of the perfect archetype. "The portrait of a living man can be seen on the canvas, yet the man is very different from his picture." There is nothing in the account,
Ge 14:18-20,
to mark Melchisedec as a superhuman being: he is classed with the other kings in the chapter as a living historic personage: not as ORIGEN thought, an angel; nor as the Jews thought, Shem, son of Noah; nor as CALMET, Enoch; nor as the Melchisedekites, that he was the Holy Ghost; nor as others, the Divine Word. He was probably of Shemitic, not Canaanite origin: the last independent representative of the original Shemitic population, which had been vanquished by the Canaanites, Ham's descendants. The greatness of Abraham then lay in hopes; of Melchisedec, in present possession. Melchisedec was the highest and last representative of the Noahic covenant, as Christ was the highest and ever enduring representative of the Abrahamic. Melchisedec, like Christ, unites in himself the kingly and priestly offices, which Abraham does not. ALFORD thinks the epithets are, in some sense, strictly true of Melchisedec himself; not merely in the typical sense given above; but that he had not, as mortal men have, a beginning or end of life (?). A very improbable theory, and only to be resorted to in the last extremity, which has no place here. With Melchisedec, whose priesthood probably lasted a long period, the priesthood and worship of the true God in Canaan ceased. He was first and last king-priest there, till Christ, the antitype; and therefore his priesthood is said to last for ever, because it both lasts a long time, and lasts as long as the nature of the thing itself (namely, his life, and the continuance of God's worship in Canaan) admits. If Melchisedec were high priest for ever in a literal sense, then Christ and he would now still be high priests, and we should have two instead of one (!). THOLUCK remarks, "Melchisedec remains in so far as the type remains in the antitype, in so far as his priesthood remains in Christ." The father and mother of Melchisedec, as also his children, are not descended from Levi, as the Levitical priests
(Heb 7:6)
were required to be, and are not even mentioned by Moses. The wife of Aaron, Elisheba, the mother from whom the Levitical priests spring, is mentioned: as also Sarah, the original mother of the Jewish nation itself. As man, Christ had no father; as God, no mother.
4
無標題
4. consider——不僅是 看見，更是 以專注的默想來衡量 這事實。
even——「連（作為尊長的）他，亞伯拉罕 甚至（竟然到了獻十分之一的地步）也獻了十分之一；（原文作『從』，即由……所構成）最好的戰利品（原文作『堆頂』；無論是指穀物——初熟的禾稼從頂上取下奉獻給神；或指戰利品——元帥從頂上取一部分奉獻給神或留作己用）」。他所獻的是「一切 的十分之一」，而且是從全部戰利品中最上好、最頂尖的部分取出來的。
the patriarch——在 希臘文 中被強調地置於全句之末：而這獻十分之一的人，竟不是別人，正是「那位先祖」——我們猶太民族和國家的首位祖宗和元首。參見
來 7:3
的註解，論到麥基洗德如何因被特別分別為聖作 君王祭司，而超越其他 列祖祭司。
英文原文
4. consider--not merely see, but weigh with attentive contemplation, the fact.
even--"to whom (as his superior) Abraham even paid tithe (went so far as to pay tithe) of (consisting of, literally, 'from') the best of the spoils (literally, 'the top of the heap"; whether of corn, the first-fruits of which, taken from the top, used to be consecrated to God; or of spoils, from the top of which the general used to take some portion for consecration to God, or for his own use)." He paid "tithes of ALL," and those tithes were taken out of the topmost and best portion of the whole spoils.
the patriarch--in the Greek emphatically standing at the end of the whole sentence: And this payer of tithe being no less a personage than "the patriarch," the first forefather and head of our Jewish race and nation See on
Heb 7:3,
on Melchisedec's superiority as specially consecrated king-priest, above the other patriarch-priests.
5
無標題
5. sons of Levi——即單單屬於亞倫家族的，因為祭司職分僅限於此家族。原先歸利未全支派的十分之一，後來就歸於祭司職分。
according to the law——為耶和華所定規
(來 9:19)。
of their brethren——這些人在肉身血統上是與他們平等的。
though, &c.*——雖然因著都是亞伯拉罕的後裔而彼此平等，他們卻向利未人獻十分之一，而利未人正是他們的弟兄。如今利未人服在祭司之下；祭司又服在亞伯拉罕——他們共同的祖宗——之下；亞伯拉罕又服在麥基洗德之下。那麼這位麥基洗德，論其祭司職分與那得十分之一的利未祭司相比，「是何等」
(來 7:4)
偉大呢！而「神的兒子」——麥基洗德就是照著祂這祭司原型（在神的旨意中）被造成相似的——如今必然是何等不能言喻地偉大！因此當比較麥基洗德（預表）的「細想」，
來 7:4，
與基督（原型）的「細想」（希臘文「留心注視」，參見
來 3:1
的註解，此處用詞比
來 7:4
更強）。
英文原文
5. sons of Levi--namely, those alone who belonged to the family of Aaron, to whom the priesthood was restricted. Tithes originally paid to the whole tribe of Levi, became at length attached to the priesthood.
according to the law--sanctioned by Jehovah
(Heb 9:19).
of their brethren--with whom, in point of natural descent, they are on a level.
though, &c.--Though thus on a level by common descent from Abraham, they yet pay tithe to the Levites, whose brethren they are. Now the Levites are subordinate to the priests; and these again to Abraham, their common progenitor; and Abraham to Melchisedec. "How great"
(Heb 7:4)
then, must this Melchisedec be in respect to his priesthood, as compared with the Levitical, though the latter received tithes! and now unspeakably great must "the Son of God" be, to whom, as the sacerdotal archetype (in God's purpose), Melchisedec was made like! Thus compare the "consider,"
Heb 7:4,
in the case of Melchisedec, the type, with the "consider" (Greek, "contemplate attentively," see on
Heb 3:1,
a stronger word than here) in the case of Christ, the archetype.
6
無標題
6. he whose descent is not counted from them——不是從「利未的子孫」算起，不像那些「領受祭司職分」的人。本節解釋「無族譜」（兩節中的 希臘文 均作「家譜」，
來 7:3）。
他不像利未祭司那樣，必須能將家世追溯到利未。
received——希臘文，「已經 收了十分之一」。
blessed——希臘文，「已經 祝福了」。完成式暗示此事的意義持續至今。
him that had——「那擁有應許的人」，這是亞伯拉罕獨特的尊榮與稱號。保羅高抬亞伯拉罕，為要更加高抬麥基洗德。當論到基督時，用的是單數的「應許」。「眾應許」是複數，指神對他和他的後裔所應許的偉大、以及得著迦南為業——這些都在麥基洗德的祝福之前兩次重複。祭司雖然高於百姓
(來 7:7)——
而他們有責任「祝福」百姓——卻仍服於亞伯拉罕之下；而亞伯拉罕又服在麥基洗德之下，因為麥基洗德祝福了他；所以麥基洗德必然遠高於利未祭司。
英文原文
6. he whose descent is not counted from them--not from "the sons of Levi," as those "who receive the priesthood." This verse explains "without descent" (Greek, "genealogy" in both verses,
Heb 7:3).
He who needs not, as the Levitical priests, to be able to trace his genealogy back to Levi.
received--Greek, "hath received tithes."
blessed--Greek, "hath blessed." The perfect tense implies that the significance of the fact endures to the present time.
him that had--"the possessor of the promises," Abraham's peculiar distinction and designation. Paul exalts Abraham in order still more to exalt Melchisedec. When Christ is the subject, the singular "promise" is used. "The promises" in the plural, refer to God's promise of greatness to himself and his seed, and of the possession of Canaan, twice repeated before the blessing of Melchisedec. As the priests, though above the people
(Heb 7:7)
whom it was their duty to "bless," were yet subordinate to Abraham; and as Abraham was subordinate to Melchisedec, who blessed him, Melchisedec must be much above the Levitical priests.
7
無標題
7. 「祝福人的超越於受祝福者」這原則，只有在帶著神聖權柄所賜的祝福上才成立——不是僅僅敬虔的願望，而是具有神聖功效、能成就其旨意的祝福，正如列祖對兒女所作的：照樣基督的祝福也是如此，
路 24:51; 徒 3:26。
英文原文
7. The principle that the blesser is superior to him whom he blesses, holds good only in a blessing given with divine authority; not merely a prayerful wish, but one that is divinely efficient in working its purport, as that of the patriarchs on their children: so Christ's blessing,
Lu 24:51; Ac 3:26.
8
無標題
8. 第二個優越之處：麥基洗德的祭司職分是 長存的，利未的祭司職分是 暫時的。正如律法是亞伯拉罕恩典應許的时代與其將在基督再來時長存應驗之間的 插入（
羅 5:20，
希臘文，「律法本是外加而旁入的」）：照樣利未祭司職分也是在麥基洗德那預表性地長存的祭司職分、與其在我們永遠長存的大祭司基督身上本體的實現之間——是插入性、暫時性的。
here——在 利未 祭司職分中。
there——在 照麥基洗德等次 的祭司職分中。為要更強烈地帶出預表的平行，保羅用「有為他作見證說他是活的」，來代替較不具預表性的「那 被造成與那活著的相似 者」。麥基洗德「活著」僅僅是在他的 職任 上——他的祭司職分在基督裏延續。基督則不然，是在 祂自己的位格上，「永遠活著，作為不能毀壞之生命的力量」
(來 7:16, 25)。
麥基洗德的死沒有被記載，就以正面的詞「活著」來表達，為要突顯那本體——基督——唯有對祂，「祂活著」才嚴格而完全地真實。
英文原文
8. Second point of superiority: Melchisedec's is an enduring, the Levitical a transitory, priesthood. As the law was a parenthesis between Abraham's dispensation of promise of grace, and its enduring fulfilment at Christ's coming
(Ro 5:20,
Greek, "The law entered as something adscititious and by the way"): so the Levitical priesthood was parenthetical and temporary, between Melchisedec's typically enduring priesthood, and its antitypical realization in our ever continuing High Priest, Christ.
here--in the Levitical priesthood.
there--in the priesthood after the order of Melchisedec. In order to bring out the typical parallel more strongly, Paul substitutes, "He of whom it is witnessed that he liveth," for the more untypical, "He who is made like to Him that liveth." Melchisedec "liveth" merely in his official capacity, his priesthood being continued in Christ. Christ, on the other hand, is, in His own person, "ever living after the power of an endless life"
(Heb 7:16, 25).
Melchisedec's death not being recorded, is expressed by the positive term "liveth," for the sake of bringing into prominence the antitype, Christ, of whom alone it is strictly and perfectly true, "that He liveth."
9
無標題
9. as I may so say——為要防止他即將所說的話被人按字面意思理解；我可以這樣說——實際上，利未在他父親亞伯拉罕的身上，承認了麥基洗德的超越，並向他獻了十分之一。
who receiveth tithes——（比較
來 7:5）。
in Abraham——希臘文，「藉著（藉亞伯拉罕的手）亞伯拉罕」；通過亞伯拉罕。「交了十分之一」，字面作「被取了十分之一」，即被人收了十分之一。
英文原文
9. as I may so say--to preclude what he is about to say being taken in the mere literal sense; I may say that, virtually, Levi, in the person of his father Abraham, acknowledged Melchisedec's superiority, and paid tithes to him.
who receiveth tithes--(Compare
Heb 7:5).
in Abraham--Greek, "by means of (by the hand of) Abraham"; through Abraham. "Paid tithes," literally, "hath been tithed," that is, been taken tithes of.
10
無標題
10. in the loins of his father——即 先祖 亞伯拉罕。基督 並沒有在這意義上於亞伯拉罕裏獻了十分之一，因為祂從未在地上的父的腰中〔ALFORD〕。雖然就祂母親而言，祂是「出於（大衛的，因而也是出於）亞伯拉罕的腰中的果子」，但祂既是超然地、沒有人父而感孕的，祂就在出生的天然律之上，照樣也在十分之一的律之上。唯有那些按天然方式出生、因而生在罪中、服在咒詛之下的人，才需要向祭司獻十分之一，使祭司為他們的罪挽回。基督卻不是如此——祂從亞伯拉罕只領受了肉身，沒有領受肉體的罪污。BENGEL 指出：亞伯拉罕遇見麥基洗德 之前 所蒙的福，是 一般的 應許，以及 天然的後裔——因而也包括利未——的特殊應許；但 基督 所包含於其中、亞伯拉罕蒙如此稱許的信心所對應的應許，乃是在亞伯拉罕遇見麥基洗德並蒙他祝福 之後 才賜下的：
創 15:1，
「這些事以後」，正要我們留意此事實。這就解釋了為何基督——那超然的後裔——不包括在藉亞伯拉罕向麥基洗德獻十分之一的人之內。
英文原文
10. in the loins of his father--that is, forefather Abraham. Christ did not, in this sense, pay tithes in Abraham, for He never was in the loins of an earthly father [ALFORD]. Though, in respect to His mother, He was "of the fruit of (David's, and so of) Abraham's loins," yet, being supernaturally, without human father, conceived, as He is above the natural law of birth, so is he above the law of tithes. Only those born in the natural way, and so in sin, being under the curse, needed to pay tithe to the priest, that he might make propitiation for their sin. Not so Christ, who derived only His flesh, not also the taint of the flesh, from Abraham. BENGEL remarks, The blessings which Abraham had before meeting Melchisedec were the general promises, and the special one of a natural seed, and so of Levi; but the promises under which Christ was comprehended, and the faith for which Abraham was so commended, followed after Abraham's meeting Melchisedec, and being blessed by him: to which fact.
Ge 15:1,
"After these things," calls our attention. This explains why Christ, the supernatural seed, is not included as paying tithes through Abraham to Melchisedec.
11
無標題
11. perfection——絕對的：「將人帶到他最高的狀態，即救恩和成聖的狀態」。
under it——最古老抄本的讀法是：「在其上（即以它為根基，因為祭司要教導律法，
瑪 2:7：
這是預設的前提），百姓
(來 9:19，
「眾 百姓」)
受了律法（希臘文 是 完成式，不是過去不定時；暗示百姓當時仍在遵守律法）。」
what further need——
(來 8:7)。
因為神不作無謂的事。
another——更當按 希臘文，「一位 不同的 祭司（屬於不同等次的）興起來（*
來 7:15
也是 anew 之意）。
not be called——希臘文，「不 被稱為（是） 照亞倫等次的」——即當
詩 110:4
論到祂時，「祂不（如亞倫的祭司職分若是完全的，我們所當期望的）被稱為照亞倫等次」。
英文原文
11. perfection--absolute: "the bringing of man to his highest state, namely, that of salvation and sanctification."
under it--The reading in the oldest manuscripts is, "Upon it (that is, on the ground of it as the basis, the priest having to administer the law,
Mal 2:7:
it being presupposed) the people
(Heb 9:19,
'all the people') have received the law (the Greek is perfect, not aorist tense; implying the people were still observing the law)."
what further need--
(Heb 8:7).
For God does nothing needless.
another--rather as Greek, "that a different priest (one of a different order) should arise (anew,
Heb 7:15).
not be called--Greek, "not be said (to be) after the order of Aaron," that is, that, when spoken of in the
Ps 110:4,
"He is not said to be (as we should expect, if the Aaronic priesthood was perfect) after the order of Aaron."
12
無標題
12. 因為——保羅在
詩一一○4
中強調「照麥基洗德的等次」這話的理由，乃是因為這話預設了祭司職分的改變或轉移，而這改變同時也帶來律法的改變（律法與祭司職分密不可分，二者同立同傾， 來七11）。
這就是他對那些可能異議說「何必另立新約？」之人的回答。
英文原文
12. For--the reason why Paul presses the words "after the order of Melchisedec" in
Ps 110:4,
namely, because these presuppose a change or transference of the priesthood, and this carries with it a change also of the law (which is inseparably bound up with the priesthood, both stand and fall together,
Heb 7:11).
This is his answer to those who might object, What need was there of a new covenant?
13
無標題
13. 以另一項事實印證律法確被更改
（來七12）
的真理——這事實顯示新的祭司職分與亞倫的祭司職分有所分別。
這些話——
（詩一一○4）。
屬於——希臘文作「有分於」（完成式暗示祂的人性至今仍然持續）。
別的——「與利未支派不同的一支派」。
英文原文
13. Confirming the truth that a change is made of the law
(Heb 7:12),
by another fact showing the distinctness of the new priesthood from the Aaronic.
these things--
(Ps 110:4).
pertaineth--Greek, "hath partaken of" (the perfect tense implies the continuance still of His manhood).
another--"a different tribe" from that of Levi.
14
無標題
14. 明顯——字義為「在眼前顯明」，作為一件無可置疑的事；證明不論如今看來有何困難，當時耶穌基督的家譜並無此難處。
我們的主——這是除了
彼後三15
之外，唯一一處這如今常用的稱號不帶「耶穌」或「基督」而出現的經文。
出來——如植物與枝條。
猶大——
創四十九10； 路一27、39
（猶大的希伯崙，萊特福特 LIGHTFOOT 認為耶穌即在此受孕） 路二4、5； 啟五5。
這支派……祭司——「論到這支派，摩西並沒有提到祭司」（最古老的抄本如此讀，即沒有任何暗示祭司須出自這支派的話）。
英文原文
14. evident--literally, "manifest before the eyes" as a thing indisputable; a proof that whatever difficulties may now appear, then Jesus Christ's genealogy labored under none.
our Lord--the only place where this now common title occurs without "Jesus," or "Christ," except
2Pe 3:15.
sprang--as a plant, and a branch.
Judah--
Ge 49:10; Lu 1:27, 39
(Hebron of Judah, where LIGHTFOOT thinks Jesus was conceived)
Lu 2:4, 5; Re 5:5.
of which tribe . . . priesthood--"in respect to which tribe Moses spake nothing concerning priests" (so the oldest manuscripts read, nothing to imply that priests were to be taken from it).
15
無標題
15. 律法或體制已經更改的另一個證據，即基督被立為祭司，「不是照屬肉體的（即僅僅外在的）誡命之律法」，而是「照不能毀壞（希臘文如此）之生命的大能」。第一百一十篇詩篇立祂「直到永遠」
（來七17）。
利未的律法要求確定的屬肉體世系。與此相對的是「大能」——基督屬靈的、內在的、活潑的勝過死亡的大能。基督之被立不是按照一項條例，而是按照一種內在的活潑大能。
這——指律法或體制的改變，即
來七12、18
的陳述。
更是——希臘文作「更加豐富地」。
因為——「既然」，字義為「若」；如
羅五10。
照麥基洗德的樣式——對應「照麥基洗德的等次」
（來五10）。
「等次」不可能指一系列的祭司，因為麥基洗德既未從任何別的常人領受祭司職分，也未將之傳給別人；它必是指「對應麥基洗德的職任」。基督的祭司職分與麥基洗德相似之處，在於它是「直到永遠」
（來七16、17）。
另外——更當按希臘文譯作「一個不同的」。
英文原文
15. Another proof that the law, or economy, is changed, namely, forasmuch as Christ is appointed Priest, "not according to the law of a carnal (that is, a mere outward) commandment," but "according to the power of an indissoluble (so the Greek) life." The hundred tenth Psalm appoints Him "for ever"
(Heb 7:17).
The Levitical law required a definite carnal descent. In contrast stands "the power"; Christ's spiritual, inward, living power of overcoming death. Not agreeably to a statute is Christ appointed, but according to an inward living power.
it--the change of the law or economy, the statement
(Heb 7:12, 18).
far more--Greek, "more abundantly."
for that--"seeing that," literally, "if"; so
Ro 5:10.
after the similitude of Melchisedec--answering to "after the order of Melchisedec"
(Heb 5:10).
The "order" cannot mean a series of priests, for Melchisedec neither received his priesthood from, nor transmitted it to, any other mere man; it must mean "answering to the office of Melchisedec." Christ's priesthood is similar to Melchisedec's in that it is "for ever"
(Heb 7:16, 17).
another--rather as Greek, "a different."
16
無標題
16. 屬肉體的……無窮的——彼此對比。正如「敬虔的外貌」與「敬虔的實意（大能）」相對
（提後三5）；
此處「律法」與「大能」相對，比較
羅八3
「律法因肉體而軟弱」；以及
來七18
「軟弱」。「律法」此處不是指律法總體，而是關於祭司職分的條例。「屬肉體的」——即僅僅是外在而暫時的——與「無窮的」（或希臘文作「不能毀壞的」）相對。誡命與「生命」相對。律法能賜下誡命，卻不能賜下生命
（來七19）。
但我們大祭司如今在天上內在的「大能」，在祂裡面有「永遠的生命」；
來九14
「藉著永遠的靈」； 來七25
「能……永遠活著」
（約五26）。
基督作祭司，乃是在祂復活生命的大能中，而非在祂地上生命的權能中事奉。
英文原文
16. carnal . . . endless--mutually contrasted. As "form" and "power" are opposed,
2Ti 3:5;
so here "the law" and "power," compare
Ro 8:3,
"The law was weak through the flesh"; and
Heb 7:18,
"weakness." "The law" is here not the law in general, but the statute as to the priesthood. "Carnal," as being only outward and temporary, is contrasted with "endless," or, as Greek, "indissoluble." Commandments is contrasted with "life." The law can give a commandment, but it cannot give life
(Heb 7:19).
But our High Priest's inherent "power," now in heaven, has in Him "life for ever";
Heb 9:14,
"through the eternal Spirit";
Heb 7:25,
"able . . . ever liveth"
(Joh 5:26).
It is in the power of His resurrection life, not of His earthly life, that Christ officiates as a Priest.
17
無標題
17. 因為——證明祂的生命是「無窮的」、不能毀壞的
（來七16）。
重點在「永遠」二字。最古老的抄本讀作：「有給祂作見證的說：你……」等等。
英文原文
17. For--proving His life to be "endless" or indissoluble
(Heb 7:16).
The emphasis is on "for ever." The oldest manuscripts read, "He is testified of, that Thou art," &c.
18
無標題
18. 先前的條例——希臘文作「發生了」，按照
詩一一○4。
廢掉——一項廢止。
誡命——設立利未祭司職分的誡命。而利未祭司職分與律法既不可分割，前者既被廢止，後者也是如此（見
來七11
的註釋）。
軟弱無益——與「大能」
（來七16）
相反。
英文原文
18. there is--Greek, "there takes place," according to
Ps 110:4.
disannuling--a repealing.
of the commandment--ordaining the Levitical priesthood. And, as the Levitical priesthood and the law are inseparably joined, since the former is repealed, the latter is so also (see on
Heb 7:11).
going before--the legal ordinance introducing and giving place to the Christian, the antitypical and permanent end of the former.
weakness and unprofitableness--The opposite of "power"
(Heb 7:16).
19
無標題
19. （律法原來一無所成）等等——為他稱律法為軟弱與無益
（來七18）
提出理由。律法不能使人來到：在神面前真正的稱義或成聖——這乃是我們眾人為要蒙祂悅納所必需的「完全」——而這我們在基督裡已經得著。
一無所成——不僅僅是「沒有一個人」，而是「沒有一樣事物」。律法沒有一樣帶到其完全的終結；其中一切都是基督教時代——那成全所考量的完全者——之真體的引言；比較「無益」
（來七18）。
引進了——更當與
來七18
相連，如此：「（憑
詩一一○4）
發生了誡命的廢止（一方面），但（另一方面）後來引進了（希臘文表示引進了在律法之上的某事物；一項外加，或新事物的增添，即比既存律法所應許的美事更美的某事物[WAHL]）更美的指望」——不是軟弱無益的指望，而是如基督教時代在他處被稱為的：「永遠的」、「真實的」、「第二的」、「更美的」、「不同的」、「活潑的」、「新的」、「將來的」、「完全的」。比較
來八6，
帶我們親近神——如今在靈裡，日後在靈與體裡都如此。
我們就得親近神——「完全」的確實憑據。軟弱與這種兒子般確信的親近正好相反。藉律法祭物的通路只是象徵性的，並藉祭司為媒介；藉基督的通路則是直接的、完全的、屬靈的。
英文原文
19. For, &c.--justifying his calling the law weak and unprofitable
(Heb 7:18).
The law could not bring men to: true justification or sanctification before God, which is the "perfection" that we all need in order to be accepted of Him, and which we have in Christ.
nothing--not merely "no one," but "nothing." The law brought nothing to its perfected end; everything in it was introductory to its antitype in the Christian economy, which realizes the perfection contemplated; compare "unprofitableness,"
Heb 7:18.
did--rather connect with
Heb 7:18,
thus, "There takes place (by virtue of
Ps 110:4)
a repealing of the commandment (on the one hand), but (on the other) a bringing in afterwards (the Greek expresses that there is a bringing in of something over and above the law; a superinducing, or accession of something new, namely, something better than the good things which the pre-existing law promised [WAHL]) of a better hope," not one weak and unprofitable, but, as elsewhere the Christian dispensation is called, "everlasting," "true," "the second," "more excellent," "different," "living," "new," "to come," "perfect." Compare
Heb 8:6,
bringing us near to God, now in spirit, hereafter both in spirit and in body.
we draw nigh unto God--the sure token of "perfection." Weakness is the opposite of this filial confidence of access. The access through the legal sacrifices was only symbolical and through the medium of a priest; that through Christ is immediate, perfect, and spiritual.
20
無標題
20. 基督那照麥基洗德樣式之祭司職分超越性的另一證據；神的誓言賦予其莊嚴的分量，這是律法的祭司職分所沒有的——後者並非如此確認。
他為祭司——更當從
來七22
補上，那裡完成了本節開始的句子（來七21為一括弧）：「既然不是不起誓的（祂就成為這遺命的中保」（因為等等），耶穌就成了更美之遺命的中保。
英文原文
20. Another proof of the superiority of Christ's Melchisedec-like priesthood; the oath of God gave a solemn weight to it which was not in the law-priesthood, which was not so confirmed.
he was made priest--rather supply from
Heb 7:22,
which completes the sentence begun in this verse,
Heb 7:21
being a parenthesis, "inasmuch as not without an oath He was made surety of the testament (for, &c.), of so much better a testament hath Jesus been made the surety."
21
無標題
21. 按希臘文語序譯作：「因為那些人（現存的律法祭司）的確沒有（莊嚴的）起誓應許（希臘文如此[TITTMANN]）就成了祭司」。
起誓——神。
對他——主，神的兒子
（詩一一○1）。
決不後悔——決不改變祂的旨意。
照麥基洗德的等次——部分最古老抄本省略此句，部分則包含之。
英文原文
21. Translate in the Greek order, "For they indeed (the existing legal priests) without the (solemn) promise on oath (so the Greek [TITTMANN]) are made priests."
by him--God.
unto him--the Lord, the Son of God
(Ps 110:1).
not repent--never change His purpose.
after the order of Melchisedec--omitted in some oldest manuscripts, contained in others.
22
無標題
22. 中保——以其本人確保這約之於我們的確定性。他如此行，乃是藉著承擔我們罪債的責任，以自己的血印證這約，並因父叫他從死裏復活、公開承認他為我們得勝的救主。如此他既是神向人所作的保證，又是人向神所作的保證，因而成為神與人之間的中保
（來八6）。
更美—— 來八6，十三20
作「永遠的」。
遺命——有時譯作「約」。此希臘文詞表明它是由神設立的，所涵蓋的關係與意義部分屬約的性質，部分屬遺命的性質：（1）在沒有第二方參與同意的情形下，單方面就有關第二方的事所作的安排——即遺囑，如
來九16、17； （2）雙方同意而相互訂立的協議。
英文原文
22. surety--ensuring in His own person the certainty of the covenant to us. This He did by becoming responsible for our guilt, by sealing the covenant with His blood, and by being openly acknowledged as our triumphant Saviour by the Father, who raised Him from the dead. Thus He is at once God's surety for man, and man's surety for God, and so Mediator between God and man
(Heb 8:6).
better--
Heb 8:6; 13:20,
"everlasting."
testament--sometimes translated, "covenant." The Greek term implies that it is appointed by God, and comprises the relations and bearings partly of a covenant, partly of a testament: (1) the appointment made without the concurrence of a second party, of somewhat concerning that second party; a last will or testament, so in
Heb 9:16, 17;
(2) a mutual agreement in which both parties consent.
23
無標題
23. 另一超越的證據：利未系的祭司人數眾多，因死亡使他們需要不斷依次補立新人。基督不再死，故他的祭司職分並不從一人傳給另一人。
成為——希臘文作「被立為」。
許多——一個接一個；與他的「不更換（不從一人傳給另一人）的祭司職分」相對
（來七24）。
阻擋——希臘文作「被阻礙不能長久繼續」，即在祭司職分上。
英文原文
23. Another proof of superiority; the Levitical priests were many, as death caused the need of continually new ones being appointed in succession. Christ dies not, and so hath a priesthood which passes not from one to another.
were--Greek, "are made."
many--one after another; opposed to His "unchangeable (that does not pass from one to another) priesthood"
(Heb 7:24).
not suffered to continue--Greek, "hindered from permanently continuing," namely, in the priesthood.
24
無標題
24. 他——強調的；希臘文作「他自己」。正如
詩一百一十4
「你是祭司」用單數，而非複數的「眾祭司」。
長遠活著——希臘文為簡單動詞，與
來七23
的複合動詞不同。即「存留」，在生命中存留。
不更換——希臘文作「他的祭司職分是不更換的」；不從一人傳給另一人，不可傳遞的。因此地上任何所謂使徒統緒的祭司繼承，都不是他的代理人。猶太人的祭司在職任上有繼承者，因為「他們不能長久延續，因為有死阻隔」。但這位既永遠活著，便在職任上沒有繼承者——連彼得也沒有
（彼前五1）。
英文原文
24. he--emphatic; Greek, "Himself." So in
Ps 110:4,
"THOU art a priest"; singular, not priests, "many."
continueth--Greek, simple verb, not the compound as in
Heb 7:23.
"Remaineth," namely, in life.
unchangeable--Greek, "hath His priesthood unchangeable"; not passing from one to another, intransmissible. Therefore no earthly so-called apostolic succession of priests are His vicegerents. The Jewish priests had successors in office, because "they could not continue by reason of death." But this Man, because He liveth ever, hath no successor in office, not even Peter
(1Pe 5:1).
25
無標題
25. 凡——希臘文作「由此」；因他「長遠活著」。
也——這是從前一句自然流衍的結果，同時又是一項更新而更高的事[亞爾福特（ALFORD）]。
拯救——他耶穌（JESUS）之名
（來七22）
即救主之意。
到底——完全、徹底，以致此後永無任何缺欠[TITTMANN]。此詞在
路十三11
意為「無論如何」、「徹底」。
進到神面前——藉著信。
靠著他——藉著他作為他們代求的祭司，而不是藉著利未系的祭司。
因為他是長遠活著——重拾「他長遠存留」
來七24；
因此「他能拯救到底」；他不像利未系的祭司那樣被死所阻隔，因為「他長遠活著」
（來七23）。
代求——在地上只有一次獻祭。但他在天上
（來七26）
為我們所作的代求卻從未間斷，由此推論：我們永不能與神在基督裏的愛隔絕。他只為那些藉著他來到神面前的人代求，並不為不信的世界代求
（約十七9）。
關於他代求的樣式，可比較舊約中預言性的描述。「以一種謙卑的全能（因他是藉著自卑而得著萬有之權），或說以一種全能的謙卑，出現在神面前，並將他的請求呈獻於神的寶座前」[BISHOP PEARSON]。他不僅是祭物，也是獻祭的祭司。因此，他不僅成了祭物，也成了代求者；他的代求是建立在他自願將自己無瑕無疵獻給神這一基礎上。如此，我們不僅因他的祭蒙赦免，更因他的代求得蒙恩寵與恩典[ARCHBISHOP MAGEE]。
英文原文
25. Wherefore--Greek, "Whence"; inasmuch as "He remaineth for ever."
also--as a natural consequence flowing from the last, at the same time a new and higher thing [ALFORD].
save--His very name JESUS
(Heb 7:22)
meaning Saviour.
to the uttermost--altogether, perfectly, so that nothing should be wanting afterwards for ever [TITTMANN]. It means "in any wise," "utterly," in
Lu 13:11.
come unto God--by faith.
by him--through Him as their mediating Priest, instead of through the Levitical priests.
seeing he ever liveth--resuming "He continueth ever,"
Heb 7:24;
therefore "He is able to the uttermost"; He is not, like the Levitical priest, prevented by death, for "He ever liveth"
(Heb 7:23).
to make intercession--There was but the one offering on earth once for all. But the intercession for us in the heavens
(Heb 7:26)
is ever continuing, whence the result follows, that we can never be separated from the love of God in Christ. He intercedes only for those who come unto God through Him, not for the unbelieving world
(Joh 17:9).
As samples of His intercession, compare the prophetical descriptions in the Old Testament. "By an humble omnipotency (for it was by His humiliation that He obtained all power), or omnipotent humility, appearing in the presence, and presenting His postulations at the throne of God" [BISHOP PEARSON]. He was not only the offering, but the priest who offered it. Therefore, He has become not only a sacrifice, but an intercessor; His intercession being founded on His voluntary offering of Himself without spot to God. We are not only then in virtue of His sacrifice forgiven, but in virtue of the intercession admitted to favor and grace [ARCHBISHOP MAGEE].
26
無標題
26. 像這樣——即如上所述。最古老的抄本作「也」。「因為對我們（即作為罪人；強調的）來說，也需要（除我們大祭司其他美德之外）這樣一位大祭司。」
聖潔——向著神「敬虔」（此希臘文詞與「聖潔」有別，後者含有分別為聖之意）；以敬虔的態度完全順應神的旨意
（詩十六10）。
無邪惡——直譯「沒有邪惡與詭詐」，是就他自己而言。
無玷污——未曾因從別人沾染污點，是就人際關係而言。他所受的試探在他裏面未留下任何邪惡的痕跡。
遠離——更當譯作「與罪人分離」，即在他作為我們大祭司的屬天狀態中；在他被接離開地之後，正如利未系的大祭司在聖所中與百姓分離（因此不可出聖所），
利二十一12。
他雖因信稱不敬虔之人為義，卻不作為罪人與他們有任何接觸。他被高舉超過我們這有罪的群體，「被升入高天」，同時又使信徒作為信徒（不作為罪人）「與他一同坐在天上」
（弗二6）。
正如摩西在山上與百姓隔絕、獨自與神同在一樣。這證明耶穌就是神。「雖然有無數謊言被捏造來攻擊可敬的耶穌，卻無人敢指控他有任何放縱」[俄利根（ORIGEN）]。
成為——耶穌在此以先是更高的
（約十七5），
作為神—人，他是在自卑之後被父神立為如此（比較
來一4）。
高過諸天——因他「經過了[希臘文如此]諸天」
（來四14）。
英文原文
26. such--as is above described. The oldest manuscripts read, "also." "For to US (as sinners; emphatical) there was also becoming (besides the other excellencies of our High Priest) such an High Priest."
holy--"pious" (a distinct Greek word from that for holy, which latter implies consecration) towards God; perfectly answering God's will in reverent piety
(Ps 16:10).
harmless--literally, "free from evil" and guile, in relation to Himself.
undefiled--not defiled by stain contracted from others, in relation to men. Temptation, to which He was exposed, left no trace of evil in Him.
separate--rather, "separated from sinners," namely, in His heavenly state as our High Priest above, after He had been parted from the earth, as the Levitical high priest was separated from the people in the sanctuary (whence he was not to go out),
Le 21:12.
Though justifying through faith the ungodly, He hath no contact with them as such. He is lifted above our sinful community, being "made higher than the heavens," at the same time that He makes believers as such (not as sinners), "to sit together (with Him) in heavenly places"
(Eph 2:6).
Just as Moses on the mount was separated from and above the people, and alone with God. This proves Jesus is GOD. "Though innumerable lies have been forged against the venerable Jesus, none dared to charge Him with any intemperance" [ORIGEN].
made--Jesus was higher before
(Joh 17:5),
and as the God-MAN was made so by the Father after His humiliation (compare
Heb 1:4).
higher than the heavens--for "He passed through [so the Greek] the heavens"
(Heb 4:14).
27
無標題
27. 每日——「日日」。祭司每日獻祭
（來九6，十11； 出二十九38-42）。
大祭司僅在節期參與這每日所獻的祭；但因他們代表整個祭司體系，此處將每日的獻祭也歸於他們；他們獨有的職任是一年一次獻上贖罪祭
（來九7），
並「每年常獻」
（來十1）。
「每日」嚴格說屬於基督，不屬於大祭司——他「不像那些大祭司（每年一次，其屬下祭司則每日），每日必須先為自己的罪、後為百姓的罪獻祭」，云云。
獻上——這希臘文詞特別用於贖罪祭。大祭司在贖罪日的雙重獻祭——為自己獻的公牛，為百姓的罪獻的公山羊——其對應在於普通祭司每日所獻的兩隻羊羔。
這是他——不是「先為自己的罪死，再為百姓的罪死」，而是僅為百姓的罪。此處的否定是雙重的：他不需要（1）每日獻祭，也不需要（2）也為自己的罪獻祭；因為他將自己作為無瑕疵的祭獻上
（來七26，四15）。
惟有無罪的才能為有罪的獻祭。
一次——更當按希臘文譯作「一次永遠」。那獨一之祭足以永遠贖盡一切罪，乃是因其絕對的無瑕疵。
英文原文
27. daily--"day by day." The priests daily offered sacrifices
(Heb 9:6; 10:11; Ex 29:38-42).
The high priests took part in these daily-offered sacrifices only on festival days; but as they represented the whole priesthood, the daily offerings are here attributed to them; their exclusive function was to offer the atonement "once every year"
(Heb 9:7),
and "year by year continually"
(Heb 10:1).
The "daily" strictly belongs to Christ, not to the high priests, "who needeth not daily, as those high priests (year by year, and their subordinate priests daily), to offer," &c.
offer up--The Greek term is peculiarly used of sacrifices for sin. The high priest's double offering on the day of atonement, the bullock for himself, and the goat for the people's sins, had its counterpart in the TWO lambs offered daily by the ordinary priests.
this he did--not "died first for His own sins and then the people's," but for the people's only. The negation is twofold: He needeth not to offer (1) daily; nor (2) to offer for His own sins also; for He offered Himself a spotless sacrifice
(Heb 7:26; Heb 4:15).
The sinless alone could offer for the sinful.
once--rather as Greek, "once for all." The sufficiency of the one sacrifice to atone for all sins for ever, resulted from its absolute spotlessness.
28
無標題
28. 律法——這是在
來七27
所述他那一次的祭與他們屢次重複的祭之所以不同的理由，即因他完全脫離了他們所受那有罪之軟弱的轄制。他不像他們那樣，需要為自己的罪獻祭；既已脫離死亡並「永遠完全」，便不需要重複他的祭。
律法——「話語」——由「誓言」所確認。
在——這誓言是在律法之後頒布的，即
詩一百一十4，
廢止了前述的律法祭司體系。
兒子——與「人」相對。
完全——希臘文作「一次永遠地成為完全」，如
來二10，五9；
參見
來二10，五9
的註釋。
與「有軟弱」相對。因他完全的祭而被分別為聖、成為完全的祭司——並隨之受膏、被高舉到父的右邊。
英文原文
28. For--reason for the difference stated in
Heb 7:27,
between His one sacrifice and their oft repeated sacrifices, namely, because of His entire freedom from the sinful infirmity to which they are subject. He needed not, as they, to offer FOR HIS OWN SIN; and being now exempt from death and "perfected for evermore," He needs not to REPEAT His sacrifice.
the word--"the word" confirmed by "the oath."
which--which oath was after the law, namely, in
Ps 110:4,
abrogating the preceding law-priesthood.
the Son--contrasted with "men."
consecrated--Greek, "made perfect" once for all, as in
Heb 2:10; 5:9;
see on
Heb 2:10;
Heb 5:9.
Opposed to "having infirmity." Consecrated as a perfected priest by His perfected sacrifice, and consequent anointing and exaltation to the right hand of the Father.
Heb 7:1-28
基督照麥基洗德的等次為大祭司，超越亞倫
1. 這麥基洗德——（Heb 6:20; Ps 110:4）。動詞直到 Heb 7:3「長存」才出現。
王……祭司——基督在其最高意義上聯合了這兩種職分，因而恢復了列祖時代這些職分的合一。
撒冷——即耶路撒冷，意即看見平安；另有人認為撒冷是另一地，即 Ge 33:18; Joh 3:23 所提及之處。
至高神——又稱「天地的主」（Ge 14:19, 22）。神這個稱號「至高者」，是由原始啟示流傳下來的，也見於腓尼基的神「Elion」——即至高者。此處使用是為了暗示麥基洗德所事奉的神是那真神，而非周圍列國的神之一。照樣，新約中惟一別處用到此稱號的場合——被鬼附者的喊叫，以及被勉強承認自己的神為假、神為惟一真神的卜卦使女——也是如此使用。
迎接亞伯拉罕——與所多瑪王同來（Ge 14:17, 18）。
殺敗——或作擊敗，如亞爾福特（ALFORD）所譯。Ge 14:17（參 Ge 14:15）亦可如此譯。以拉撒王亞略在災難之後仍然存活並作王【本格爾（BENGEL）】。然而，即使基大老瑪、暗拉非與提達被殺，而亞略存活，「殺敗諸王」之譯仍然正確。
為他祝福——作為祭司，他先在神一面祝福亞伯拉罕，再在亞伯拉罕一面祝福神：這是互相的祝福。不僅是願望，而是作為祭司具有權柄而有效的代求。至高神作為「天地的主」的特權，歸予了亞伯拉罕；亞伯拉罕因勝過仇敵而得的榮耀，歸予了神。這對亞伯拉罕是有福的交換（Ge 14:19, 20）。