1
Heb 9:1-28.
繁體中文
英文原文
Heb 9:1-28. INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION.
1. Then verily--Greek, "Accordingly then." Resuming the subject from
Heb 8:5.
In accordance with the command given to Moses, "the first covenant had," &c.
had--not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem.
ordinances--of divine right and institution.
service--worship.
a worldly sanctuary--Greek, "its (literally, 'the') sanctuary worldly," mundane; consisting of the elements of the visible world. Contrasted with the heavenly sanctuary. Compare
Heb 9:11, 12,
"not of this building,"
Heb 9:24.
Material, outward, perishing (however precious its materials were), and also defective religiously. In
Heb 9:2-5,
"the worldly sanctuary" is discussed; in
Heb 9:6,
&c., the "ordinances of worship." The outer tabernacle the Jews believed, signified this world; the Holy of Holies, heaven. JOSEPHUS calls the outer, divided into two parts, "a secular and common place," answering to "the earth and sea"; and the inner holiest place, the third part, appropriated to God and not accessible to men.
2
無標題
繁體中文
2. 界定「屬世界的帳幕」。
a tabernacle——「這帳幕」。
made——建造並陳設齊備。
the first——頭一層帳幕。
candlestick . . . table——預表 光 與 生命
(出 25:31-39)。
燈臺由一根幹和六根枝子用金子錘成，共七枝；杯的形狀像杏花，每枝上有球和花瓣。它曾在韋斯巴仙（Vespasian）的凱旋式中被攜行，其形像至今可見於羅馬提多（Titus）的凱旋門上。那用皂莢木造成、包上精金的 table（桌子），為的是擺放陳設餅
(出 25:23-30)。
showbread——字面作「擺設餅」，即陳列出來的餅：「餅的陳列」〔ALFORD〕。設於外層聖所中；因此聖餐禮也如此延續，直等到我們進入天上的至聖所
(林前 11:26)。
which, &c.——「這（帳幕）稱為聖所」，有別於「至聖所」。
英文原文
2. Defining "the worldly tabernacle."
a tabernacle--"the tabernacle."
made--built and furnished.
the first--the anterior tabernacle.
candlestick . . . table--typifying light and life
(Ex 25:31-39).
The candlestick consisted of a shaft and six branches of gold, seven in all, the bowls made like almonds, with a knop and a flower in one branch. It was carried in Vespasian's triumph, and the figure is to be seen on Titus' arch at Rome. The table of shittim wood, covered with gold, was for the showbread
(Ex 25:23-30).
showbread--literally, "the setting forth of the loaves," that is, the loaves set forth: "the show of the bread" [ALFORD]. In the outer holy place: so the Eucharist continues until our entrance into the heavenly Holy of Holies
(1Co 11:26).
which, &c.--"which (tabernacle) is called the holy place," as distinguished from "the Holy of Holies."
3
無標題
繁體中文
3. And——希臘文，「但是」。
after——在後面；在裏面。
second veil——一共有兩層幔子或簾子：一層在至聖所前面（catapetasma），即此處所指；另一層在帳幕門口（calumma）。
called——與「那真」相對。
英文原文
3. And--Greek, "But."
after--behind; within.
second veil--There were two veils or curtains, one before the Holy of Holies (catapetasma), here alluded to, the other before the tabernacle door (calumma).
called--as opposed to "the true."
4
無標題
繁體中文
4. golden censer——這 希臘文 不可譯為「香壇」，因為那 不是 在「第二層幔子」後面的「至聖所」內，而是在「聖所」裏；乃是如
代下 26:19
和
結 8:11
所說的「香爐」：武加大譯本 與 敘利亞譯本 也如此譯。這金香爐只在贖罪日使用（其他日子用別種香爐），因此它與 至聖所 相連，因為大祭司在每年的那一日把它帶進至聖所。「有」一語並不表示金香爐存放在那裏；否則大祭司就得先進去把它拿出來，才能在裏面燒香；而是說金香爐是 屬於 至聖所每年事奉、並為此事奉所用的器具之一。作者實際上（雖未明說）假定了前面聖所中「香壇」的存在，因為他提到 金香爐 從其中盛滿了香：香對應於 眾聖徒的祈禱；而香壇雖在至聖所之外，卻與至聖所相連（緊挨著第二層幔子，正對約櫃），正如我們發現天上有一個本體的壇一樣。基督撕裂幔子，就把前聖所之壇、燈臺和陳設餅的本體帶入了至聖所——就是天上。在
王上 6:22，
希臘文（譯按：此處實指希伯來文）說「那壇」屬於內殿，即至聖所（參見
出 30:6）。
ark——用皂莢木造，即洋槐木。第二聖殿中已沒有約櫃，取而代之的是一塊石頭臺基（稱為「根基之石」），高三指。
pot——「金的」，七十士譯本 所加，並為保羅所認可。
manna——一俄梅珥，每人每日的分。在
王上 8:9; 代下 5:10
說，所羅門聖殿的約櫃內除了摩西放進去的兩塊法版之外，別無他物。但「那時裏面除了兩塊法版之外沒有別的」這話，卻暗示從前曾經有拉比們和此處保羅所提到的其他物件——盛嗎哪的金罐（記念神對以色列的看顧）和亞倫的杖（記念合法的祭司職任）
(民 17:3, 5, 7, 10)。
「在耶和華面前」
(出 16:32)
和「在法櫃前」
(民 17:10)
這些話，意思就是「在約櫃 裏面」。「在」字在此（與對應的 希伯來文 詞一樣）也可以指 附屬於 約櫃的物件，正如律法書被放在「約櫃的 旁」，非利士人所獻的金器物也是如此
(撒上 6:8)。
tables of the covenant——
(申 9:9; 10:2)。
英文原文
4. golden censer--The Greek, must not be translated "altar of incense," for it was not in "the holiest" place "after the second veil," but in "the holy place"; but as in
2Ch 26:19, and Eze 8:11,
"censer": so Vulgate and Syriac. This GOLDEN censer was only used on the day of atonement (other kinds of censers on other days), and is therefore associated with the holiest place, as being taken into it on that anniversary by the high priest. The expression "which had," does not mean that the golden censer was deposited there, for in that case the high priest would have had to go in and bring it out before burning incense in it; but that the golden censer was one of the articles belonging to, and used for, the yearly service in the holiest place. He virtually supposes (without specifying) the existence of the "altar of incense" in the anterior holy place, by mentioning the golden censer filled with incense from it: the incense answers to the prayers of the saints; and the altar though outside the holiest place, is connected with it (standing close by the second veil, directly before the ark of the covenant), even as we find an antitypical altar in heaven. The rending of the veil by Christ has brought the antitypes to the altar, candlestick, and showbread of the anterior holy place into the holiest place, heaven. In
1Ki 6:22,
Hebrew, "the altar" is said to belong to the oracle, or holiest place (compare
Ex 30:6).
ark--of shittim wood, that is, acacia. Not in the second temple, but in its stead was a stone basement (called "the stone of foundation"), three fingers high.
pot--"golden," added in the Septuagint, and sanctioned by Paul.
manna--an omer, each man's daily portion. In
1Ki 8:9; 2Ch 5:10,
it is said there was nothing in the ark of Solomon's temple save the two stone tables of the law put in by Moses. But the expression that there was nothing THEN therein save the two tables, leaves the inference to be drawn that formerly there were the other things mentioned by the Rabbis and by Paul here, the pot of manna (the memorial of God's providential care of Israel) and the rod of Aaron, the memorial of the lawful priesthood
(Nu 17:3, 5, 7, 10).
The expressions "before the Lord"
(Ex 16:32),
and "before the testimony"
(Nu 17:10)
thus mean, "IN the ark." "In," however, may be used here (as the corresponding Hebrew word) as to things attached to the ark as appendages, as the book of the law was put "in the side of the ark," and so the golden jewels offered by the Philistines
(1Sa 6:8).
tables of the covenant--
(De 9:9; 10:2).
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繁體中文
5. over it——在「約櫃」之上。
cherubim——代表神在道德和自然界中行使作為的掌權之能（參見
結 1:6
的註解；
結 10:1）。
因此有時它們對應於服事的天使；但大多對應於蒙揀選蒙贖的人——神將來要藉著他們治理世界並彰顯祂百般的智慧：蒙贖的人性，在其自身之內並與自身一同結合了受造生命中最高超的形態；不是天使。他們站在施恩座上，正因這緣故 成了神的居所，從那裏祂的榮耀要向世界照耀。他們明說，
啟 5:8-10，
「你曾 救贖了我們。」在那裏他們被 與天使區別出來，並與長老同列。他們與施恩座是一塊金子錘出來的，正如教會與基督合而為一：他們唯一所站之地乃是灑了血的施恩座；他們俯視其上，正如蒙贖的人永遠要如此行；他們是「神藉著聖靈居住的所在」。
of glory——基路伯是神聖 榮耀 的 承載者，它們的名字也許正由此而來。舍金那——就是耶和華在約櫃的蓋子、施恩座之上基路伯之間顯現時所在的 榮耀 雲彩——無疑就是此處所指。THOLUCK 認為陳設餅的十二個餅代表國家的十二支派，作為一個整體 獻在神面前、歸祂為聖（正如在主的晚餐中，信徒——屬靈的以色列人——同領一個餅，成為一個餅、一個身體，將自己獻在主面前歸祂為聖，
林前 10:16, 17）；
油和燈光，代表對耶和華純潔的認識——立約的子民要在其中發光（七 盞燈暗示完全）；約櫃，是舊約中神國度的象徵，代表神住在自己的子民中間；約櫃內的十誡，是神與人之間聯合的基礎——律法；施恩座覆蓋律法，並灑上贖罪之血——為百姓集體的罪——表明神的憐憫〔在基督裏〕強於律法；基路伯，是被人格化的〔蒙贖的〕受造之物，俯視施恩座，在那裏神的憐憫和神的律法同被陳列，作為受造的根基。
mercy seat——希臘文，「那挽回祭物」：約櫃的金蓋，贖罪日時在其上灑挽回祭牲的血；耶和華的腳凳，祂與百姓相會之處。
we cannot——方便地：除了聖所中肉眼可見的以外，還有象徵性的屬靈實體，若一一詳述將費時太多，何況我們當前的主要題目是 祭司職分 和 祭物。「這些事」所指的不僅是基路伯，而是
來 9:2-5
中所列聖所中 一切 的陳設。
英文原文
5. over it--over "the ark of the covenant."
cherubim--representing the ruling powers by which God acts in the moral and natural world. (See on
Eze 1:6;
Eze 10:1).
Hence sometimes they answer to the ministering angels; but mostly to the elect redeemed, by whom God shall hereafter rule the world and set forth His manifold wisdom: redeemed humanity, combining in, and with itself, the highest forms of subordinate creaturely life; not angels. They stand on the mercy seat, and on that ground become the habitation of God, from which His glory is to shine upon the world. They expressly say,
Re 5:8-10,
"Thou hast redeemed us." They are there distinguished from the angels, and associated with the elders. They were of one piece with the mercy seat, even as the Church is one with Christ: their sole standing is on the blood-sprinkled mercy seat; they gaze down at it as the redeemed shall for ever; they are "the habitation of God through the Spirit."
of glory--The cherubim were bearers of the divine glory, whence, perhaps, they derive their name. The Shekinah, or cloud of glory, in which Jehovah appeared between the cherubim over the mercy seat, the lid of the ark, is doubtless the reference. THOLUCK thinks the twelve loaves of the showbread represent the twelve tribes of the nation, presented as a community before God consecrated to Him (just as in the Lord's Supper believers, the spiritual Israel, all partaking of the one bread, and becoming one bread and one body, present themselves before the Lord as consecrated to Him,
1Co 10:16, 17);
the oil and light, the pure knowledge of the Lord, in which the covenant people are to shine (the seven (lights), implying perfection); the ark of the covenant, the symbol of God's kingdom in the old covenant, and representing God dwelling among His own; the ten commandments in the ark, the law as the basis of union between God and man; the mercy seat covering the law and sprinkled with the blood of atonement for the collective sin of the people, God's mercy [in Christ] stronger than the law; the cherubim, the personified [redeemed] creation, looking down on the mercy seat, where God's mercy, and God's law, are set forth as the basis of creation.
mercy seat--Greek, "the propitiatory": the golden cover of the ark, on which was sprinkled the blood of the propitiatory sacrifice on the day of atonement; the footstool of Jehovah, the meeting place of Him and His people.
we cannot--conveniently: besides what met the eye in the sanctuary, there were spiritual realities symbolized which it would take too long to discuss in detail, our chief subject at present being the priesthood and the sacrifices. "Which" refers not merely to the cherubim, but to all the contents of the sanctuary enumerated in
Heb 9:2-5.
6
無標題
繁體中文
6. 此處論到如此陳設齊備的聖所在贖罪日週年紀念之時，由大祭司所作的用途。
ordained——安排。
always——每天至少兩次，為早晨和傍晚照料燈臺並獻香
(出 30:7, 8)。
went——希臘文，「進入」：現在式。
英文原文
6. The use made of the sanctuary so furnished by the high priest on the anniversary of atonement.
ordained--arranged.
always--twice at the least every day, for the morning and evening care of the lamps, and offering of incense
(Ex 30:7, 8).
went--Greek, "enter": present tense.
7
無標題
繁體中文
7. once every year——第七月第十日。他在 那日 至少兩次進入幔子內。因此此處「一次」意指 僅在那一次的場合。在那一天兩次或可能更多次的進入，被視為同一整體的部分。
not without blood——
(來 8:3)。
offered——希臘文，「獻」。
errors——希臘文，「無知」：「疏忽的過失」。他們本可以知道，因為律法已經清楚頒布，他們也有責任研讀；所以他們的 無知 是當受責備的（比較
徒 3:17; 弗 4:18; 彼前 1:14）。
雖然人的無知可以減輕刑罰
(路 12:48)，
卻不能完全免除刑罰。
英文原文
7. once every year--the tenth day of the seventh month. He entered within the veil on that day twice at least. Thus "once" means here on the one occasion only. The two, or possibly more, entrances on that one day were regarded as parts of the one whole.
not without blood--
(Heb 8:3).
offered--Greek, "offers."
errors--Greek, "ignorances": "inadvertent errors." They might have known, as the law was clearly promulged, and they were bound to study it; so that their ignorance was culpable (compare
Ac 3:17; Eph 4:18; 1Pe 1:14).
Though one's ignorance may mitigate one's punishment
(Lu 12:48),
it does not wholly exempt from punishment.
8
無標題
繁體中文
8. The Holy Ghost——摩西自己也不明白預表的意義
(彼前 1:11, 12)。
signifying——藉著預表性地將所有人排除在至聖所之外、惟獨大祭司一年一次進入——來表明。
the holiest of all——天堂，即本體。
the first tabernacle——頭一層帳幕，代表整個利未制度。當 頭一層帳幕（以及它所代表的利未制度）還 「存立的時候」（希臘文 如此，即「繼續存在」、「持續」），通往天堂之路（本體的「至聖所」）還未顯明（比較
來 10:19, 20）。
舊約的时代以聖所為代表，新約的时代以至聖所為代表。基督的救贖已經開啟了至聖所（如今藉著 信心 進入天堂，
來 4:16; 7:19, 25; 10:19, 22；
日後藉著 眼見 進入，
賽 33:24; 啟 11:19; 21:2, 3），
向全人類開放。「還未」的 希臘文（me po）關乎聖靈的心意：聖靈暗示人 不要以為 那條路已經開啟了〔TITTMANN〕。希臘文 的否定詞「ou po」會客觀地否定 事實；而「me po」則主觀地否定那件事。
英文原文
8. The Holy Ghost--Moses himself did not comprehend the typical meaning
(1Pe 1:11, 12).
signifying--by the typical exclusion of all from the holiest, save the high priest once a year.
the holiest of all--heaven, the antitype.
the first tabernacle--the anterior tabernacle, representative of the whole Levitical system. While it (the first tabernacle, and that which represents the Levitical system) as yet "has a standing" (so the Greek, that is, "has continuance": "lasts"), the way to heaven (the antitypical "holiest place") is not yet made manifest (compare
Heb 10:19, 20).
The Old Testament economy is represented by the holy place, the New Testament economy by the Holy of Holies. Redemption, by Christ, has opened the Holy of Holies (access to heaven by faith now,
Heb 4:16; 7:19, 25; 10:19, 22;
by sight hereafter,
Isa 33:24; Re 11:19; 21:2, 3)
to all mankind. The Greek for "not yet" (me po) refers to the mind of the Spirit: the Spirit intimating that men should not think the way was yet opened [TITTMANN]. The Greek negative, "ou po," would deny the fact objectively; "me po" denies the thing subjectively.
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繁體中文
9. Which——「那個」，即頭一層帳幕：「作為那個」〔ALFORD〕。
figure——希臘文，「比喻」：以比喻的方式呈現舊約的性質。
for——「指著現今的時候」。「聖殿敬拜的時候」實際上屬於舊約，卻 在保羅和他的希伯來讀者的時代仍然繼續。「振興的時候」
(來 9:10)
與此「現今的時候」相對；雖然實際上「振興的時候」——新約的時候——如今已經 來到 並存在了。照樣，「來世」一詞也用於福音，因為它 只對信徒是實際的，而對他們而言，連其豐滿也 仍在將來。比較
來 9:11，
「將來的美事」。
in which——按最古老抄本的讀法，是指 帳幕，不是 時候。或譯作「照著那個」比喻的呈現 或 預表。
were——希臘文，「是」。
gifts——無血的供物。
could not——希臘文，「不能」：沒有能力。
him that did the service——任何敬拜者。希臘文 是「latreuein」——事奉 神，這是所有人的本分；不是「leitourgein」——在 職任上 服事。
make . . . perfect——完全除去罪疚的感覺，並藉著愛在內裏使人成聖。
as pertaining to the conscience——「關乎（道德—宗教的）良心」。它們只能達到外在的肉體（比較「屬肉體的」條例，
來 9:10, 13, 14）。
英文原文
9. Which--"The which," namely, anterior tabernacle: "as being that which was" [ALFORD].
figure--Greek, "parable": a parabolic setting forth of the character of the Old Testament.
for--"in reference to the existing time." The time of the temple-worship really belonged to the Old Testament, but continued still in Paul's time and that of his Hebrew readers. "The time of reformation"
(Heb 9:10)
stands in contrast to this, "the existing time"; though, in reality, "the time of reformation," the New Testament time, was now present and existing. So "the age to come," is the phrase applied to the Gospel, because it was present only to believers, and its fulness even to them is still to come. Compare
Heb 9:11,
"good things to come."
in which--tabernacle, not time, according to the reading of the oldest manuscripts. Or translate, "according to which" parabolic representation, or figure.
were--Greek, "are."
gifts--unbloody oblations.
could not--Greek, "cannot": are not able.
him that did the service--any worshipper. The Greek is "latreuein," serve God, which is all men's duty; not "leitourgein," to serve in a ministerial office.
make . . . perfect--perfectly remove the sense of guilt, and sanctify inwardly through love.
as pertaining to the conscience--"in respect to the (moral-religious) consciousness." They can only reach as far as the outward flesh (compare "carnal ordinances,"
Heb 9:10, 13, 14).
10
無標題
繁體中文
10. Which——指那些祭物。
stood——在於〔ALFORD〕；或作「附帶」——只附帶與飲食等使用有關的事物。飲食等禮儀與祭物 並行〔THOLUCK 與 WAHL〕；比較
西 2:16。
drinks——
(利 10:9; 11:4)。
律法之後的慣例加添了許多關於飲食的規條。
washings——
(出 29:4)。
and carnal ordinances——一部最古老抄本、敘利亞譯本 與 科普替譯本 省略了「和」。「屬肉體的條例」與「祭物」
(來 9:9)
同位。
屬肉體的（外在的，只影響 肉體 的）與 屬靈的 相對。比較「肉體」與「良心」的對照
(來 9:13, 14)。
imposed——作為重擔
(徒 15:10, 28)，
持續地壓在人身上。
until the time of reformation——希臘文，「那 改正 的 時候」，即本體取代預表的時候
(來 8:8-12)。
比較「更美」，
來 9:23。
英文原文
10. Which--sacrifices.
stood--consisted in [ALFORD]; or, "have attached to them" only things which appertain to the use of foods, &c. The rites of meats, &c., go side by side with the sacrifices [THOLUCK and WAHL]; compare
Col 2:16.
drinks--
(Le 10:9; 11:4).
Usage subsequently to the law added many observances as to meats and drinks.
washings--
(Ex 29:4).
and carnal ordinances--One oldest manuscript, Syriac and Coptic, omit "and." "Carnal ordinances" stand in apposition to "sacrifices"
(Heb 9:9).
Carnal (outward, affecting only the flesh) is opposed to spiritual. Contrast "flesh" with "conscience"
(Heb 9:13, 14).
imposed--as a burden
(Ac 15:10, 28)
continually pressing heavy.
until the time of reformation--Greek, "the season of rectification," when the reality should supersede the type
(Heb 8:8-12).
Compare "better,"
Heb 9:23.
11
無標題
繁體中文
11. But——與「不能 叫人 得以完全」
(來 9:9)
相對。
Christ——彌賽亞，是眾先知所預言的；此處不說「耶穌」。「振興」
(來 9:10)
或 改正——即從屬肉體條例的軛中得釋放——正是從祂而出；這改正如今正在逐漸實現，到了「（世）將來」之时代的完滿中就要完全。「基督……大祭司」，正好對應
利 4:5
「受膏的祭司」。
being come an, &c.*——更當作「既已出來（比較
來 10:7，
是不同的 希臘文 詞，生動地將祂呈現在我們眼前） 作 大祭司」。利未祭司因此必須退去。正如在贖罪日，大祭司進入至聖所贖罪之時，不可作工、不可獻祭，祭司也不可在帳幕中
(利 16:17, 29)。
照樣，不是我們的義，也不是任何別的祭司的祭，唯獨基督贖罪；而且正如大祭司在燒香之前穿的是普通祭司的衣服，但之後則穿上「榮耀和華美」的聖衣
(出 28:2, 40)
進入至聖所，照樣基督也是在祂得榮耀的身體裏進入天上的至聖所。
good things to come——希臘文，「那 將來的美事」，
來 10:1；
「更美之應許」，
(來 8:6；
「永遠的產業」，
來 9:15; 彼前 1:4；
「所盼望的」，
來 11:1)。
by a . . . tabernacle——與「祂進入」相連。當譯作「經過 那（我們所知道的） 帳幕」〔ALFORD〕。正如猶太大祭司 經過 頭一層帳幕進入至聖所，照樣基督 經過 諸天進入那不能看見、不能親近的神的內在居所。因此此處「帳幕」就是祂所 經過的 諸天（參見
來 4:14
的註解）。但「帳幕」也是 基督得榮耀的身體（參見
來 8:2
的註解），「不是人所造的」（不是出於單純天然的 受造，而是屬靈屬天的、 新的創造），是奧祕身體——教會——的元首。祂 藉著 這得榮耀的身體進入天上的至聖所
(來 9:24)——
那非物質的、不可親近的神的同在，在那裏祂為我們代求。祂 得榮耀的身體，作為神與基督一切蒙贖者和天使相會之處，對應於祂所經過的 諸天。祂的 身體 與 帳幕 相對，正如祂的血與山羊等的血相對。
greater——與地上頭一層帳幕的狹小尺寸相對。
more perfect——在賜下赦免、平安、成聖以及進入與神最親密相交上是有功效的（比較
來 9:9; 來 10:1)。
not made with hands——乃是由主自己所造
(來 8:2)。
英文原文
11. But--in contrast to "could not make . . . perfect"
(Heb 9:9).
Christ--The Messiah, of whom all the prophets foretold; not "Jesus" here. From whom the "reformation"
(Heb 9:10),
or rectification, emanates, which frees from the yoke of carnal ordinances, and which is being realized gradually now, and shall be perfectly in the consummation of "the age (world) to come." "Christ . . . High Priest," exactly answers to
Le 4:5,
"the priest that is anointed."
being come an, &c.--rather, "having come forward (compare
Heb 10:7,
a different Greek word, picturesquely presenting Him before us) as High Priest." The Levitical priests must therefore retire. Just as on the day of atonement, no work was done, no sacrifice was offered, or priest was allowed to be in the tabernacle while the high priest went into the holiest place to make atonement
(Le 16:17, 29).
So not our righteousness, nor any other priest's sacrifice, but Christ alone atones; and as the high priest before offering incense had on common garments of a priest, but after it wore his holy garments of "glory and beauty"
(Ex 28:2, 40)
in entering the holiest, so Christ entered the heavenly holiest in His glorified body.
good things to come--Greek, "the good things to come,"
Heb 10:1;
"better promises,"
(Heb 8:6;
the "eternal inheritance,"
Heb 9:15; 1Pe 1:4;
the "things hoped for,"
Heb 11:1).
by a . . . tabernacle--joined with "He entered." Translate, "Through the . . . tabernacle" (of which we know) [ALFORD]. As the Jewish high priest passed through the anterior tabernacle into the holiest place, so Christ passed through heaven into the inner abode of the unseen and unapproachable God. Thus, "the tabernacle" here is the heavens through which He passed (see on
Heb 4:14).
But "the tabernacle" is also the glorified body of Christ (see on
Heb 8:2),
"not of this building" (not of the mere natural "creation, but of the spiritual and heavenly, the new creation"), the Head of the mystical body, the Church. Through this glorified body He passes into the heavenly holiest place
(Heb 9:24),
the immaterial, unapproachable presence of God, where He intercedes for us. His glorified body, as the meeting place of God and all Christ's redeemed, and the angels, answers to the heavens through which He passed, and passes. His body is opposed to the tabernacle, as His blood to the blood of goats, &c.
greater--as contrasted with the small dimensions of the earthly anterior tabernacle.
more perfect--effective in giving pardon, peace, sanctification, and access to closest communion with God (compare
Heb 9:9; Heb 10:1).
not made with hands--but by the Lord Himself
(Heb 8:2).
12
無標題
繁體中文
12. 也不是——「也不是」。
藉著——「通過」；作為祂進前的方式。
山羊……牛犢——不是一隻公牛犢——如利未的大祭司在贖罪日為自己獻上，以及一隻為百姓的公山羊
（利十六6、15），
年復一年地獻上，故此用複數——山羊……牛犢。除了那隻為百姓獻上、其血灑在施恩座前的公山羊之外，大祭司還牽出第二隻山羊，即阿撒瀉勒的山羊（歸與阿撒瀉勒的羊，中文常稱「代罪羔羊」）；他在其上承認百姓的罪，將罪歸在羊頭上，再將這擔罪者送到無人看見的曠野去，表明這隻山羊贖罪祭（阿撒瀉勒羊的禮儀是其中一部分，並非與贖罪祭有別）所成就的贖罪，在於將百姓的罪轉移到羊身上，使之被帶走、不再被看見。在所殺之羊的情形中，其他贖罪祭中常見的「將罪轉移到祭牲身上」這一步驟被省略了，卻用在被放走之羊的情形中，這證明兩隻山羊被視為一個祭[大主教 MAGEE]。基督的死由那被殺的山羊所象徵；祂復活得生命則由那活著被放走的山羊所象徵。現代的猶太人在有些地方以公雞代替山羊作為贖罪祭，獻祭者的罪被轉移到內臟上，放在屋頂上讓鳥類啄食帶走、不再被看見，正如阿撒瀉勒的羊所作的；因為希伯來文中「人」與「公雞」的讀法相似，即gebher[BUXTORF]。
藉著——「通過」，作為祂進入的方式；是為祂開啟天上至聖所的鑰匙。希臘文語氣強烈：「藉著祂自己的血」（比較
來九23）。
只一次——「一次永遠」。
成了——即藉此成了；字義為「為自己尋得」，這對一切非出於神的全能、捨己的熱忱與愛者而言，都是難以勝任的事。基督進到父面前，路程是艱辛的
（來五7）。
從來沒有人走過這條路。
永遠——我們的救贖主只一次進入天上的至聖所，便為我們取得了永遠的贖罪；而猶太大祭司的進入卻是年復一年重複的，其功效也是暫時而局部的。論「贖罪」，可比較
太二十28； 弗一7； 西一14； 提前二5； 多二14； 彼前一19。
英文原文
12. Neither--"Nor yet."
by--"through"; as the means of His approach.
goats . . . calves--not a bullock, such as the Levitical high priest offered for himself, and a goat for the people, on the day of atonement
(Le 16:6, 15),
year by year, whence the plural is used, goats . . . calves. Besides the goat offered for the people the blood of which was sprinkled before the mercy seat, the high priest led forth a second goat, namely, the scapegoat; over it he confessed the people's sins, putting them on the head of the goat, which was sent as the sin-bearer into the wilderness out of sight, implying that the atonement effected by the goat sin offering (of which the ceremony of the scapegoat is a part, and not distinct from the sin offering) consisted in the transfer of the people's sins on the goat, and their consequent removal out of sight. The translation of sins on the victim usual in other expiatory sacrifices being omitted in the case of the slain goat, but employed in the case of the goat sent away, proved the two goats were regarded as one offering [ARCHBISHOP MAGEE]. Christ's death is symbolized by the slain goat; His resurrection to life by the living goat sent away. Modern Jews substitute in some places a cock for the goat as an expiation, the sins of the offerers being transferred to the entrails, and exposed on the housetop for the birds to carry out of sight, as the scapegoat did; the Hebrew for "man" and "cock" being similar, gebher [BUXTORF].
by--"through," as the means of His entrance; the key unlocking the heavenly Holy of Holies to Him. The Greek is forcible, "through THE blood of His own" (compare
Heb 9:23).
once--"once for all."
having obtained--having thereby obtained; literally, "found for Himself," as a thing of insuperable difficulty to all save Divine Omnipotence, self-devoting zeal, and love, to find. The access of Christ to the Father was arduous
(Heb 5:7).
None before had trodden the path.
eternal--The entrance of our Redeemer, once for all, into the heavenly holiest place, secures eternal redemption to us; whereas the Jewish high priest's entrance was repeated year by year, and the effect temporary and partial, "On redemption," compare
Mt 20:28; Eph 1:7; Col 1:14; 1Ti 2:5; Tit 2:14; 1Pe 1:19.
13
Heb 9:13-28.
繁體中文
來九13-28。
對來九12
所提「永遠的贖罪」之證明與闡述。
因祂藉著自己所獻的血，不僅如贖罪日的利未祭物那樣在外表上潔淨，更是在內裡潔淨，以致事奉永生神
（來九13、14）。
祂的死是新約與天上聖所的開創之舉
（來九15-23）。
祂進入真至聖所，是祂那一次永遠獻上之贖罪祭的成全
（來九24、26）；
從此之後，惟獨祂的再臨尚待完成我們的救贖
（來九27、28）。
13. 若——正如我們所知確是如此；希臘文直述語即此意。由較小推及較大的論證。若單單牲畜的血尚能在某種程度上——哪怕是何等微小的程度——潔淨，何況基督的血——神本性一切的豐盛都有形有體地居住在祂裡面——豈不更要成就內在的潔淨，以及完全而永遠的拯救嗎？
母牛犢的灰——
（民十九16-18）。
這預表對我們滿有安慰。用紅母牛犢的灰所製的除污穢的水，是為除去因觸摸死人而招致的禮儀上的不潔而設。正如母牛在營外被宰，基督也是如此（比較
來十三11； 民十九3、4）。
灰燼被存留以備常用；照樣基督一次永遠所流之血也不斷潔淨。在我們曠野的旅程中，我們不斷因接觸屬靈上已死的人與死行而沾染污穢，因此需要不斷應用那賜生命、潔淨人心的基督之血——那真體——使我們重新得著平安，並在天上的聖所中與神恢復活潑的相交。
不潔的人——希臘文作「在任何特定場合被沾染的人」。
潔淨——希臘文作「純淨」。
肉體——其本身的功效不過如此。律法有屬肉體與屬靈兩面：屬肉體的一面，作為希伯來政體的工具，神——他們的王——在較輕的過犯上以贖罪祭牲代替本當治死的罪人；屬靈的一面，作為「將來美事的影兒」
（來十1）。
屬靈的以色列人在享有這些律法權利時，所得的屬靈福分並非出自律法本身，而是出自那偉大的真體。禮儀的祭物使人脫離今生的刑罰與禮儀上的不合格；基督的祭物卻使人脫離永遠的刑罰
（來九12），
以及良心上使不得親近神的道德污穢
（來九14）。
肉體（僅僅外在的人）的潔淨是藉「灑」而成；隨後 inseparably 接著洗濯
（民十九19）。
照樣稱義之後緊接更新。
英文原文
Heb 9:13-28.
PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN
Heb 9:12.
For His blood, offered by Himself, purifies not only outwardly, as the Levitical sacrifices on the day of atonement, but inwardly unto the service of the living God
(Heb 9:13, 14).
His death is the inaugurating act of the new covenant, and of the heavenly sanctuary
(Heb 9:15-23).
His entrance into the true Holy of Holies is the consummation of His once-for-all-offered sacrifice of atonement
(Heb 9:24, 26);
henceforth, His reappearance alone remains to complete our redemption
(Heb 9:27, 28).
13. if--as we know is the case; so the Greek indicative means. Argument from the less to the greater. If the blood of mere brutes could purify in any, however small a degree, how much more shall inward purification, and complete and eternal salvation, be wrought by the blood of Christ, in whom dwelt all the fulness of the Godhead?
ashes of an heifer--
(Nu 19:16-18).
The type is full of comfort for us. The water of separation, made of the ashes of the red heifer, was the provision for removing ceremonial defilement whenever incurred by contact with the dead. As she was slain without the camp, so Christ (compare
Heb 13:11; Nu 19:3, 4).
The ashes were laid by for constant use; so the continually cleansing effects of Christ's blood, once for all shed. In our wilderness journey we are continually contracting defilement by contact with the spiritually dead, and with dead works, and need therefore continual application to the antitypical life-giving cleansing blood of Christ, whereby we are afresh restored to peace and living communion with God in the heavenly holy place.
the unclean--Greek, "those defiled" on any particular occasion.
purifying--Greek, "purity."
the flesh--Their effect in themselves extended no further. The law had a carnal and a spiritual aspect; carnal, as an instrument of the Hebrew polity, God, their King, accepting, in minor offenses, expiatory victims instead of the sinner, otherwise doomed to death; spiritual, as the shadow of good things to come
(Heb 10:1).
The spiritual Israelite derived, in partaking of these legal rights, spiritual blessings not flowing from them, but from the great antitype. Ceremonial sacrifices released from temporal penalties and ceremonial disqualifications; Christ's sacrifice releases from everlasting penalties
(Heb 9:12),
and moral impurities on the conscience disqualifying from access to God
(Heb 9:14).
The purification of the flesh (the mere outward man) was by "sprinkling"; the washing followed by inseparable connection
(Nu 19:19).
So justification is followed by renewing.
14
無標題
繁體中文
14. 獻上自己——這獻祭的出於自願，使其具有特殊的功效。祂「藉著永遠的靈」——即祂神的靈
（羅一4， 與祂的「肉體」 來九3
相對；祂的神性， 提前三16； 彼前三18），
即「祂內在的位格」[ALFORD]——對這行動予以自由的同意——將自己獻上。所獻的動物在獻祭的行動中沒有靈或意志來表示同意；牠們是按律法獻上；牠們的生命既不長存，也無任何內在的功效。但祂從永遠就以祂屬神而永遠的靈，與父藉著祂施行救贖的旨意相合。祂的獻祭始於十字架的祭壇，並在祂帶著自己的血進入至聖所時完成。祂屬神之靈的永恆性與無限性（比較
來七16）
使祂的獻祭具有永遠的（「永遠的贖罪」， 來九12，
又比較
來九15）
與無限的功勞，以至連神無限的公義也對此無可挑剔。祂獻上自己，是「藉著從祂永遠之靈所湧流的最熾烈的愛」[OECOLAMPADIUS]。
無瑕無疵——動物的祭牲必須沒有外在的殘疾；基督在十字架上乃是內裡且本質上毫無瑕疵的祭牲
（彼前一19）。
洗淨——潔除恐懼、罪疚、與祂的隔閡，以及自私——死行的源頭
（來九22、23）。
你們的——最古老的抄本讀作「我們的」。然而武加大譯本支持英文譯本的讀法。
良心——道德宗教上的知覺。
死行——在天然狀態——即罪的狀態——中所行的一切工都是死的；因為這些不是出於對「永生神」
（來十一6）
活潑的信心與愛。正如觸摸死屍會在禮儀上使人不潔（比較「母牛犢的灰」的暗喻， 來九13），
死行也在屬靈上玷污內在的知覺。
事奉——以致事奉。禮儀上不潔的人不能在神子民外在的相交中事奉神；照樣未重生的人不能在屬靈的相交中事奉神。人在稱義之前所作的工，無論看起來多麼活潑，都是死的，因此不能在永生神面前蒙悅納。將死的動物獻給神本是褻瀆（比較
瑪一8）；
何況未經基督之血稱義之人獻上死行呢。但那些因基督之血潔淨、以活潑信心事奉的人，確實事奉
（羅十二1），
並且將更完全地事奉神
（啟二十二3）。
永生神——因此要求活潑的屬靈事奉
（約四24）。
英文原文
14. offered himself--The voluntary nature of the offering gives it especial efficacy. He "through the eternal Spirit," that is, His divine Spirit
(Ro 1:4,
in contrast to His "flesh,"
Heb 9:3;
His Godhead,
1Ti 3:16; 1Pe 3:18),
"His inner personality" [ALFORD], which gave a free consent to the act, offered Himself. The animals offered had no spirit or will to consent in the act of sacrifice; they were offered according to the law; they had a life neither enduring, nor of any intrinsic efficacy. But He from eternity, with His divine and everlasting Spirit, concurred with the Father's will of redemption by Him. His offering began on the altar of the cross, and was completed in His entering the holiest place with His blood. The eternity and infinitude of His divine Spirit (compare
Heb 7:16)
gives eternal ("eternal redemption,"
Heb 9:12,
also compare
Heb 9:15)
and infinite merit to His offering, so that not even the infinite justice of God has any exception to take against it. It was "through His most burning love, flowing from His eternal Spirit," that He offered Himself [OECOLAMPADIUS].
without spot--The animal victims had to be without outward blemish; Christ on the cross was a victim inwardly and essentially stainless
(1Pe 1:19).
purge--purify from fear, guilt, alienation from Him, and selfishness, the source of dead works
(Heb 9:22, 23).
your--The oldest manuscripts read "our." The Vulgate, however, supports English Version reading.
conscience--moral religious consciousness.
dead works--All works done in the natural state, which is a state of sin, are dead; for they come not from living faith in, and love to, "the living God"
(Heb 11:6).
As contact with a dead body defiled ceremonially (compare the allusion, "ashes of an heifer,"
Heb 9:13),
so dead works defile the inner consciousness spiritually.
to serve--so as to serve. The ceremonially unclean could not serve God in the outward communion of His people; so the unrenewed cannot serve God in spiritual communion. Man's works before justification, however lifelike they look, are dead, and cannot therefore be accepted before the living God. To have offered a dead animal to God would have been an insult (compare
Mal 1:8);
much more for a man not justified by Christ's blood to offer dead works. But those purified by Christ's blood in living faith do serve
(Ro 12:1),
and shall more fully serve God
(Re 22:3).
living God--therefore requiring living spiritual service
(Joh 4:24).
15
無標題
繁體中文
15. 為此——因祂之血具有全然潔淨的功效，這便使祂適合作新約的中保
（來八6，
向雙方——神與我們——保證其批准生效），新約既保證了那不完全的前約所未能遮蓋之罪的赦免，也保證了賜給蒙召之人永遠的產業。
受死贖——更當按希臘文譯作「死既已發生」。在祂的死發生的那一刻，必然的結果是：「蒙召之人領受（應驗）了應許」（如此
路二十四49
使用「應許」； 來六15； 徒一4）；
那一刻把舊約與新約分隔開來。「蒙召的」是選民——「後嗣」，「同蒙屬天的呼召」
（來三1）。
贖了……前約……之罪——即眾人從亞當到基督所犯的罪——首先違背了太初的啟示，其次違背了向列祖的啟示，再違背了賜給以色列——世界的代表百姓——的律法。因此「前約」涵蓋了從亞當到基督的整段時期，不僅是與以色列立約的時期——那不過是從墮落到救贖、以獻祭與人所立之約（或所賜之頭一個遺命）的濃縮代表。在新約的產業來到之前（此處「產業」的概念——作為基督「死」的結果——既已引入，便要求希臘文譯作「遺命」，正如先前譯作「約」一樣），必須先有對在前約之下所犯之罪的救贖（即從其所招致的刑罰中得釋放），因為前約的贖罪祭只達到除去外在禮儀上不潔的地步。但要得著那真實的產業，就必須有真實的挽回祭，因為神不能在過去的罪尚未贖清之前就與我們進入約的關係；
羅三24、25，
「挽回祭……祂的忍耐寬容人先時所犯的罪」。
便——希臘文作「可以受」，這是他們先前所不能
（來十一39、40）。
應許——給亞伯拉罕的應許。
英文原文
15. for this cause--Because of the all-cleansing power of His blood, this fits Him to be Mediator
(Heb 8:6,
ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called.
by means of death--rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (fulfilment of the) promise" (so
Lu 24:49
uses "promise";
Heb 6:15; Ac 1:4);
that moment divides the Old from the New Testament. The "called" are the elect "heirs," "partakers of the heavenly calling"
(Heb 3:1).
redemption of . . . transgressions . . . under . . . first testament--the transgressions of all men from Adam to Christ, first against the primitive revelation, then against the revelations to the patriarchs, then against the law given to Israel, the representative people of the world. The "first testament" thus includes the whole period from Adam to Christ, and not merely that of the covenant with Israel, which was a concentrated representation of the covenant made with (or the first testament given to) mankind by sacrifice, down from the fall to redemption. Before the inheritance by the New Testament (for here the idea of the "INHERITANCE," following as the result of Christ's "death," being introduced, requires the Greek to be translated "testament," as it was before covenant) could come in, there must be redemption of (that is, deliverance from the penalties incurred by) the transgressions committed under the first testament, for the propitiatory sacrifices under the first testament reached only as far as removing outward ceremonial defilement. But in order to obtain the inheritance which is a reality, there must be a real propitiation, since God could not enter into covenant relation with us so long as past sins were unexpiated;
Ro 3:24, 25,
"a propitiation . . . His righteousness for the remission of sins that are past."
might--Greek, "may receive," which previously they could not
(Heb 11:39, 40).
the promise--to Abraham.
16
無標題
繁體中文
16. 一條普遍的自明之理；這裏是「一份遺命」；不是那遺命。立遺命者必須先死，他的遺命才能生效
（來九17）。
這是希臘文名詞diathece的常見意義。故在
路二十二29，
「我將國賜給你們，正如我父賜給我一樣」（即以遺命處分的方式；同源希臘文動詞diatithemai）。遺命的處分須先有死才能生效，這在基督作為人與我們的關係上成立；當然不在神與基督的關係上成立。
留遺命——字義為「被帶來」：「在案件中包含」；被推斷；或「在法庭上提出」，以使遺囑生效。此處希臘文「diathece」的這個意義（遺命）並不排除其在別處的其他次要意義：（1）兩方之間的約；（2）神獨自與我們之間所作的安排或處分。如此，
太二十六28
可譯作「約的血」；因為遺命並不需要流血。比較
出二十四8
（約），基督所引用的，雖然祂很可能在某種意義上也包含「遺命」在內——都在希臘文「diathece」一詞之下（兼含「約」與「遺命」兩義），因這稱號嚴格而恰當地應用於新約，也正當地應用於舊約——不是因舊約本身如此，而是當它被視為新約的預表時，新約才是真正的遺命。摩西
（出二十四8）
所論的與[基督和]保羅所論的是同一件事。摩西用「約」一詞，所指的不過是關乎在立遺命者死後賜下那天上產業——由迦南所預表——的約，他以灑血來代表。保羅用「遺命」一詞，所指的不過是附帶條件的約，同時也是一個約[POLI, Synopsis]；這些條件由基督成全，而非由我們成全——我們只需信，但連這也是神在祂百姓心裡作的。THOLUCK 如別處那樣解釋：「約……約……中保祭牲」；陽性用以指被擬人化的祭牲，視為約的中保；特別是因為在新約裡，一個人（基督）取代了祭牲的地位。立約的雙方習慣在剖開的祭牲肉塊之間經過；但不論這禮儀如何，要立約就必須有祭牲——這一需要便足以解釋本節。另有些將希臘文解作「約」的人認為，祭牲的死在一切約中代表了雙方作為不可更改地受約約束者的死。如此在救贖之約裡，耶穌的死象徵了神（？）在中保祭牲的位格裡的死，以及人在同一祭牲裡的死。但這話並不是說「立約的雙方必須有死」，而是單數：「立（簡過去式，指過去；非『正立』）遺命之人的死」。並且是「死」，不是「獻祭」或「宰殺」。顯然，這死被假定為已過（簡過去式，「立」）；而死的事實被帶到（希臘文）法庭前以使遺囑生效。一份遺囑——即遺命——的要件在此皆備：（1）立遺命者；（2）後嗣；（3）財物；（4）立遺命者的死；（5）死的事實在法庭上提出。在
太二十六28
另顯出兩項要件：見證人——門徒；以及印記——主晚餐的聖禮，就是祂用血為遺命首先蓋印的記號。誠然，後嗣通常是那死去之人的繼承人，後者因而不再擁有財產。但在此情形中，基督又活過來，祂自己（包括祂一切所有的）在祂如今無盡生命的大能中，就是祂百姓的產業；祂是後嗣
（來一2），
他們便是後嗣。
英文原文
16. A general axiomatic truth; it is "a testament"; not the testament. The testator must die before his testament takes effect
(Heb 9:17).
This is a common meaning of the Greek noun diathece. So in
Lu 22:29,
"I appoint (by testamentary disposition; the cognate Greek verb diatithemai) unto you a kingdom, as my Father hath appointed unto me." The need of death before the testamentary appointment takes effect, holds good in Christ's relation as MAN to us; Of course not in God's relation to Christ.
be--literally, be borne": "be involved in the case"; be inferred; or else, "be brought forward in court," so as to give effect to the will. This sense (testament) of the Greek "diathece" here does not exclude its other secondary senses in the other passages of the New Testament: (1) a covenant between two parties; (2) an arrangement, or disposition, made by God alone in relation to us. Thus,
Mt 26:28
may be translated, "Blood of the covenant"; for a testament does not require blood shedding. Compare
Ex 24:8
(covenant), which Christ quotes, though it is probable He included in a sense "testament" also under the Greek word diathece (comprehending both meanings, "covenant" and "testament"), as this designation strictly and properly applies to the new dispensation, and is rightly applicable to the old also, not in itself, but when viewed as typifying the new, which is properly a testament. Moses
(Ex 24:8)
speaks of the same thing as [Christ and] Paul. Moses, by the term "covenant," does not mean aught save one concerning giving the heavenly inheritance typified by Canaan after the death of the Testator, which he represented by the sprinkling of blood. And Paul, by the term "testament," does not mean aught save one having conditions attached to it, one which is at the same time a covenant [POLI, Synopsis]; the conditions are fulfilled by Christ, not by us, except that we must believe, but even this God works in His people. THOLUCK explains, as elsewhere, "covenant . . . covenant . . . mediating victim"; the masculine is used of the victim personified, and regarded as mediator of the covenant; especially as in the new covenant a MAN (Christ) took the place of the victim. The covenanting parties used to pass between the divided parts of the sacrificed animals; but, without reference to this rite, the need of a sacrifice for establishing a covenant sufficiently explains this verse. Others, also, explaining the Greek as "covenant," consider that the death of the sacrificial victim represented in all covenants the death of both parties as unalterably bound to the covenant. So in the redemption-covenant, the death of Jesus symbolized the death of God (?) in the person of the mediating victim, and the death of man in the same. But the expression is not "there must be the death of both parties making the covenant," but singular, "of Him who made (aorist, past time; not 'of Him making') the testament." Also, it is "death," not "sacrifice" or "slaying." Plainly, the death is supposed to be past (aorist, "made"); and the fact of the death is brought (Greek) before court to give effect to the will. These requisites of a will, or testament, concur here: (1) a testator; (2) heirs; (3) goods; (4) the death of the testator; (5) the fact of the death brought forward in court. In
Mt 26:28
two other requisites appear: witnesses, the disciples; and a seal, the sacrament of the Lord's Supper, the sign of His blood wherewith the testament is primarily sealed. It is true the heir is ordinarily the successor of him who dies and so ceases to have the possession. But in this case Christ comes to life again, and is Himself (including all that He hath), in the power of His now endless life, His people's inheritance; in His being Heir
(Heb 1:2),
they are heirs.
17
無標題
繁體中文
17. 以後——字義為「在……之上」，正如我們說「當立遺命者死時」；非如 THOLUCK 所云「在於被殺祭牲在那裏的條件下」——希臘文難以支持此解。
不然——「既然永不能生效」[ALFORD]。BENGEL 與 LACHMANN 以問號讀作：「因為，立遺命者還活著的時候，它豈曾有效呢（當然沒有）？」
英文原文
17. after--literally, "over," as we say "upon the death of the testators"; not as THOLUCK, "on the condition that slain sacrifices be there," which the Greek hardly sanctions.
otherwise--"seeing that it is never availing" [ALFORD]. BENGEL and LACHMANN read with an interrogation, "Since, is it ever in force (surely not) while the testator liveth?"
18
無標題
繁體中文
18. 所以——更當譯作「因此」。
立了——「開創」。舊約嚴格而正式地在那開創之日開始。「當安排或處分是由別的——即動物的——血所批准的，動物不能立約，更不能立遺命，這便不嚴格是遺命；當安排是由那制定安排者的死所批准時，這才是嚴格的希臘文'diathece'、希伯來文'berith'——取其更廣的意義——遺命」[BENGEL]；如此，在
來九18
論及舊約時代時，我們可譯作「頭一個（約）」；或更當保留「頭一個（遺命）」——這不是說舊約時代按其本身是遺命，而是當它被視為新約的預表時才是如此——新約嚴格說來才是遺命。
英文原文
18. Whereupon--rather, "Whence."
dedicated--"inaugurated." The Old Testament strictly and formally began on that day of inauguration. "Where the disposition, or arrangement, is ratified by the blood of another, namely, of animals, which cannot make a covenant, much less make a testament, it is not strictly a testament, where it is ratified by the death of him that makes the arrangement, it is strictly, Greek 'diathece,' Hebrew 'berith,' taken in a wider sense, a testament" [BENGEL]; thus, in
Heb 9:18,
referring to the old dispensation, we may translate, "the first (covenant)": or better, retain "the first (testament)," not that the old dispensation, regarded by itself, is a testament, but it is so when regarded as the typical representative of the new, which is strictly a Testament.
19
無標題
繁體中文
19. 因為——證實
來九16
的一般真理。
照律法……說了——嚴格遵行「律法誡命的每一條」
（弗二15）。
比較
出二十四3
「摩西將耶和華的一切話、與一切典章告訴百姓；眾百姓齊聲回答」等等。
牛犢的血——希臘文作「牛犢」，即他所差遣獻祭的「少年人」所獻的
（出二十四5）。
那裡所記的「平安祭」是「牛」
（七十士譯本作「小牛犢」），
而「燔祭」可能是（雖未明言）如贖罪日的——山羊。出埃及記的律法正式認可了許多遠在之前、從太初啟示以來便沿用的獻祭惯例。
水——雖未記於出埃及記二十四章，卻規定於其他潔淨之禮中；例如大痲瘋者之潔淨，以及含有紅母牛灰的除污穢水。
朱紅色線、牛膝草——通常用於潔淨之禮。朱紅色或深紅色，似血：被認為是特別深沉、不易褪色的染料，故預表罪（見
賽一18
的註釋）。照樣耶穌穿朱紅色袍子——祂所擔當之深染罪惡的象徵——雖然祂裡面沒有罪。羊毛用以吸收並保留水分；牛膝草作為一種多毛、茂密的植物（用朱紅色羊毛包裹），用以灑水。羊毛也是純潔的象徵
（賽一18）。
牛膝草生長於牆上，有細小披針形、長約一吋的絨毛狀葉片，開藍白花，莖節顯著，高約一呎。
灑了……書——即他曾從其中宣讀「每一條誡命」的書——那遺命或約的書。出埃及記二十四章未提及灑書。故此 BENGEL 譯作：「並且（拿了）書卷本身（如此
出二十四7），
他既灑了眾人，又
（來九21）
灑了帳幕」。但希臘文支持英文譯本。保羅受默示補充了出二十四7所未載的細節。灑遺命或約的書卷（希臘文的「書」即如此）以及百姓，意味著律法不能成全、百姓也不能從罪中得潔淨——唯有藉著基督之血的灑抹
（彼前一2）。
比較
來九23，
表明天上本身也有與聖經相對應的真體（比較
啟二十12）。
希臘文「itself」將「書卷本身」與其中他所「宣講」的「誡命」區別開來。
英文原文
19. For--confirming the general truth,
Heb 9:16.
spoken . . . according to the law--strictly adhering to every direction of "the law of commandments contained in ordinances"
(Eph 2:15).
Compare
Ex 24:3,
"Moses told the people all the words of the Lord, and all the judgments; and all the people answered with one voice," &c.
the blood of calves--Greek, "the calves," namely, those sacrificed by the "young men" whom he sent to do so
(Ex 24:5).
The "peace offerings" there mentioned were "of oxen" (Septuagint, "little calves"), and the "burnt offerings" were probably (though this is not specified), as on the day of atonement, goats. The law in Exodus sanctioned formally many sacrificial practices in use by tradition, from the primitive revelation long before.
with water--prescribed, though not in the twenty-fourth chapter of Exodus, yet in other purifications; for example, of the leper, and the water of separation which contained the ashes of the red heifer.
scarlet wool, and hyssop--ordinarily used for purification. Scarlet or crimson, resembling blood: it was thought to be a peculiarly deep, fast dye, whence it typified sin (see on
Isa 1:18).
So Jesus wore a scarlet robe, the emblem of the deep-dyed sins He bore on Him, though He had none in Him. Wool was used as imbibing and retaining water; the hyssop, as a bushy, tufty plant (wrapt round with the scarlet wool), was used for sprinkling it. The wool was also a symbol of purity
(Isa 1:18).
The Hyssopus officinalis grows on walls, with small lancet-formed woolly leaves, an inch long, with blue and white flowers, and a knotty stalk about a foot high.
sprinkled . . . the book--namely, out of which he had read "every precept": the book of the testament or covenant. This sprinkling of the book is not mentioned in the twenty-fourth chapter of Exodus. Hence BENGEL translates, "And (having taken) the book itself (so
Ex 24:7),
he both sprinkled all the people, and
(Heb 9:21)
moreover sprinkled the tabernacle." But the Greek supports English Version. Paul, by inspiration, supplies the particular specified here, not in
Ex 24:7.
The sprinkling of the roll (so the Greek for "book") of the covenant, or testament, as well as of the people, implies that neither can the law be fulfilled, nor the people be purged from their sins, save by the sprinkling of the blood of Christ
(1Pe 1:2).
Compare
Heb 9:23,
which shows that there is something antitypical to the Bible in heaven itself (compare
Re 20:12).
The Greek, "itself," distinguishes the book itself from the "precepts" in it which he "spake."
20
無標題
繁體中文
20.
出二十四8，
「看哪，這是耶和華與你們立約的血，論到這一切話」。此處的改動是為了與基督設立新遺命（即約）的記載相吻合，如
路二十二20
「這杯是用我血所立的新約，是為你們流出來的」：這是唯一一卷需要補上「是」字的福音書。路加是保羅的同工，這解釋了此處的對應——這裡的「是」也需要補上。
遺命——（見
來九16、17
的註釋）。
希臘文「diathece」兼指「遺命」與「約」：「約」一詞更適合舊約時代，雖然「遺命」的概念也包含在內，因舊約在其對新約的預表關係上確是如此——而「遺命」一詞更適合新約。基督以祂的血封印了這遺命，主的晚餐即其聖禮記號。在舊約時代，立遺命者由所殺的動物代表。兩個時代都遺贈了產業：新約是由一位親自來到並死了的主所遺贈；舊約則是由同一位主、只是預表性與禮儀性地臨在而遺贈。見 ALFORD 優秀的註釋。
吩咐——差遣我為你們批准。在舊約時代，百姓這一方面當履行的條件隱含於
出二十四8
「（耶和華與你們立約）論到這一切話」之中。但保羅在此省略此句，因為他將這順服「這一切話」之條件的成全包含在新約之內，作為神應許的一部分，見
來八8、10、12，
在那裡基督為我們的稱義成全了一切，並要藉著將祂的靈放在我們裡面，使我們在如今漸進、最終完全的成聖中也成全一切。
英文原文
20.
Ex 24:8,
"Behold the blood of the covenant, which the Lord has made with you concerning all these words." The change is here made to accord with Christ's inauguration of the new testament, or covenant, as recorded in
Lu 22:20,
"This cup (is) the new Testament in My blood, which is shed for you": the only Gospel in which the "is" has to be supplied. Luke was Paul's companion, which accounts for the correspondence, as here too "is" has to be supplied.
testament--(See on
Heb 9:16, 17).
The Greek "diathece" means both "testament" and "covenant": the term "covenant" better suits the old dispensation, though the idea testament is included, for the old was one in its typical relation to the new dispensation, to which the term "testament" is better suited. Christ has sealed the testament with His blood, of which the Lord's Supper is the sacramental sign. The testator was represented by the animals slain in the old dispensation. In both dispensations the inheritance was bequeathed: in the new by One who has come in person and died; in the old by the same one, only typically and ceremonially present. See ALFORD'S excellent Note.
enjoined unto you--commissioned me to ratify in relation to you. In the old dispensation the condition to be fulfilled on the people's part is implied in the words,
Ex 24:8,
"(Lord made with you) concerning all these words." But here Paul omits this clause, as he includes the fulfilment of this condition of obedience to "all these words" in the new covenant, as part of God's promise, in
Heb 8:8, 10, 12,
whereby Christ fulfils all for our justification, and will enable us by putting His Spirit in us to fulfil all in our now progressive, and finally complete, sanctification.
21
無標題
繁體中文
21. 希臘文作「並且，再者，照樣」。
用血灑帳幕是受默示在此加添於
出三十25-30，四十9、10
的記載之上——那些經文只提及摩西膏帳幕與其器具。在
利八10、15、30
中，灑血在亞倫與他衣服上、他兒子們身上、以及祭壇上，與膏抹一樣都被提及，所以我們自然可以推論——如約瑟夫（JOSEPHUS）明確陳述的——帳幕與其器具既被膏抹，也同樣被灑血： 利十六16、20、33
實際上認可了這推論。帳幕與其中的物件確實需要潔淨
（代下二十九21）。
英文原文
21. Greek, "And, moreover, in like manner." The sprinkling of the tabernacle with blood is added by inspiration here to the account in
Ex 30:25-30; 40:9, 10,
which mentions only Moses' anointing the tabernacle and its vessels. In
Le 8:10, 15, 30,
the sprinkling of blood upon Aaron and his garments, and upon his sons, and upon the altar, is mentioned as well as the anointing, so that we might naturally infer, as JOSEPHUS has distinctly stated, that the tabernacle and its vessels were sprinkled with blood as well as being anointed:
Le 16:16, 20, 33,
virtually sanctions this inference. The tabernacle and its contents needed purification
(2Ch 29:21).
22
無標題
繁體中文
22. 差不多——當與「所有」相連，即舊約時代之下差不多所有事物。所有事物都靠著血得潔淨的例外有
出十九10； 利十五5
等處，十六26、28，二十二6； 民三十一22-24。
若不——希臘文作「離了」。
流血——在宰殺祭牲時流出，隨後傾注於祭壇。將血傾注在祭壇上是獻祭的主要部分
（利十七11），
並且若沒有先前宰殺時的流血便不能進行。保羅此處可能想到
路二十二20
「這杯是用我血所立的新約，是為你們流出來的」。
就——希臘文作「發生」：成就。
赦免——罪的赦免：這是路加——保羅的同工——所喜用的措辭。嚴格說來用於豁免債務
（太六12，十八27、32）；
我們的罪就是債務。論此處的真理，比較
利五11-13
——因貧窮而設的例外，反倒證實了通則。
英文原文
22. almost--to be joined with "all things," namely almost all things under the old dispensation. The exceptions to all things being purified by blood are,
Ex 19:10; Le 15:5, &c.; 16:26, 28; 22:6; Nu 31:22-24.
without--Greek, "apart from."
shedding of blood--shed in the slaughter of the victim, and poured out at the altar subsequently. The pouring out of the blood on the altar is the main part of the sacrifice
(Le 17:11),
and it could not have place apart from the previous shedding of the blood in the slaying. Paul has, perhaps, in mind here,
Lu 22:20,
"This cup is the new testament in my blood, which is shed for you."
is--Greek, "takes place": comes to pass.
remission--of sins: a favorite expression of Luke, Paul's companion. Properly used of remitting a debt
(Mt 6:12; 18:27, 32);
our sins are debts. On the truth here, compare
Le 5:11-13,
an exception because of poverty, confirming the general rule.
23
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繁體中文
23. 照樣式——「示意性的表象」；預表的副本（參見
來八5
的註釋）。
天上的物——天上的帳幕與其中的器具。
用這些潔淨——用公牛和山羊的血。
天上的本物——原體。人的罪在神與其聖天使論及人的關係上，引入了混亂的成分。潔淨除去這混亂的成分，使天上（原為神向人與天使彰顯其恩典之處）神對人的烈怒轉為和好的笑臉。比較「天上有平安」
（路十九38）。
「神那未受造的天，雖本身是不受擾亂的光，卻在某種意義上需要潔淨——即愛的光因對罪人之烈怒的火而被遮蔽」[DELITZSCH 於 ALFORD 書中]。試對比
啟十二7-10。
基督的贖罪也有將撒但從天上摔下的果效
（路十18； 約十二31，
比較
來二14）。
基督的身體——那真帳幕（參見
來八2，九11
的註釋）——既擔當了我們歸算給他的罪
（林後五21），
便被分別為聖
（約十七17、19），
並藉其血流出而得潔淨，成為神與人相會之處。
祭物——此處用複數是為表達一般性的命題，雖嚴格說是指基督那一次永遠的獨一祭。保羅暗示：他那獨一的祭，因其無與倫比的卓越，相等於利未系眾多的祭。這祭雖然只有一次，其果效卻多方豐富，可應用於許多人。
英文原文
23. patterns--"the suggestive representations"; the typical copies (see on
Heb 8:5).
things in the heavens--the heavenly tabernacle and the things therein.
purified with these--with the blood of bulls and goats.
heavenly things themselves--the archetypes. Man's sin had introduced an element of disorder into the relations of God and His holy angels in respect to man. The purification removes this element of disorder and changes God's wrath against man in heaven (designed to be the place of God's revealing His grace to men and angels) into a smile of reconciliation. Compare "peace in heaven"
(Lu 19:38).
"The uncreated heaven of God, though in itself untroubled light, yet needed a purification in so far as the light of love was obscured by the fire of wrath against sinful man" [DELITZSCH in ALFORD]. Contrast
Re 12:7-10.
Christ's atonement had the effect also of casting Satan out of heaven
(Lu 10:18; Joh 12:31,
compare
Heb 2:14).
Christ's body, the true tabernacle (see on
Heb 8:2;
Heb 9:11),
as bearing our imputed sin
(2Co 5:21),
was consecrated
(Joh 17:17, 19)
and purified by the shedding of His blood to be the meeting place of God and man.
sacrifices--The plural is used in expressing the general proposition, though strictly referring to the one sacrifice of Christ once for all. Paul implies that His one sacrifice, by its matchless excellency, is equivalent to the Levitical many sacrifices. It, though but one, is manifold in its effects and applicability to many.
24
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繁體中文
24. 此處更詳盡地重拾「他只一次進入聖所」
來九12
的思想。他在
來九13、14
闡述了「用自己的血」
來九12；
在
來九15-23
則發揮了「將來美事的大祭司」這一主題。
不是……進了……人手所造的聖所——如地上帳幕中的至聖所（參見
來九11
的註釋）。
真聖所的影像——天上那原本真體的「副本」
（來八5）。
進了天堂本身——進入那超越一切受造諸天、看不見之神直接的同在；耶穌乃是經過那些受造的諸天而進去的（參見
來四14； 提前六16
的註釋）。
如今——自他升天以來，在現今的世代中（比較
來九26）。
顯現——即將自己獻上；希臘文作「被顯為可見」。常人只能經過媒介或帕子而得見異象，如摩西所經歷的
（出三十三18、20-23）。
惟有基督毫無遮蔽地觀看父，並是父完全的形像。我們惟有藉著看見他，才能看見父。
在神面前——希臘文作「面對面見神」。聖徒將來要在基督裏見神的面
（啟二十二4）：
如今已賜下其憑據
（林後三18）。
亞倫——利未系為百姓所立的大祭司——站在約櫃前，只看見象徵神榮耀的雲
（出二十八30）。
為我們——作我們的保惠師與代求者
（來七25； 羅八34； 約壹二1）。
「耶穌只要為我們在父面前顯現自己便足夠了：神一見耶穌便在我們的事上得了滿足。他帶到神面前的，不是已經耗盡、只暫時有效而需更新的祭物；而是他親自——憑著永遠的靈，即他位格中那不能壞的生命——如今並永遠脫離了死亡，作我們在神面前永遠常存的祭物」[DELITZSCH 於 ALFORD 書中]。
英文原文
24. Resumption more fully of the thought, "He entered in once into the holy place,"
Heb 9:12.
He has in
Heb 9:13, 14,
expanded the words "by his own blood,"
Heb 9:12;
and in
Heb 9:15-23,
he has enlarged on "an High Priest of good things to come."
not . . . into . . . holy places made with hands--as was the Holy of Holies in the earthly tabernacle (see on
Heb 9:11).
figures--copies "of the true" holiest place, heaven, the original archetype
(Heb 8:5).
into heaven itself--the immediate presence of the invisible God beyond all the created heavens, through which latter Jesus passed (see on
Heb 4:14;
1Ti 6:16).
now--ever since His ascension in the present economy (compare
Heb 9:26).
to appear--To PRESENT HIMSELF; Greek, "to be made to appear." Mere man may have a vision through a medium, or veil, as Moses had
(Ex 33:18, 20-23).
Christ alone beholds the Father without a veil, and is His perfect image. Through seeing HIM only can we see the Father.
in the presence of God--Greek, "to the face of God." The saints shall hereafter see God's face in Christ
(Re 22:4):
the earnest of which is now given
(2Co 3:18).
Aaron, the Levitical high priest for the people, stood before the ark and only saw the cloud, the symbol of God's glory
(Ex 28:30).
for us--in our behalf as our Advocate and Intercessor
(Heb 7:25; Ro 8:34; 1Jo 2:1).
"It is enough that Jesus should show Himself for us to the Father: the sight of Jesus satisfied God in our behalf. He brings before the face of God no offering which has exhausted itself, and, as only sufficing for a time, needs renewal; but He himself is in person, by virtue of the eternal Spirit, that is, the imperishable life of His person, now and for ever freed from death, our eternally present offering before God" [DELITZSCH in ALFORD].
25
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繁體中文
25. 如同在
來九24
保羅說，基督所進入的不是預表的聖所，而是真聖所；照樣現在他說，他的祭不需要像利未系的祭那樣重複。當譯作：「也不是他為此目的而進入——為要多次獻上自己」，即「在神面前顯現自己，正如大祭司所作的（保羅用現在式，因當時禮儀仍在執行），一年一次在贖罪日進入至聖所。
帶著——直譯為「在……裏」。
別人的血——不是他自己的血，正如基督所作的。
英文原文
25. As in
Heb 9:24,
Paul said, it was not into the typical, but the true sanctuary, that Christ is entered; so now he says, that His sacrifice needs not, as the Levitical sacrifices did, to be repeated. Construe, "Nor yet did He enter for this purpose that He may offer Himself often," that is, "present Himself in the presence of God, as the high priest does (Paul uses the present tense, as the legal service was then existing), year by year, on the day of atonement, entering the Holy of Holies.
with--literally, "in."
blood of others--not his own, as Christ did.
26
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繁體中文
26. 若——在那種情形下。
必……受苦——更當按希臘文譯作「他就必須多次受苦」。為要「獻上」（
來九25），
即如律法的大祭司屢次更新這大祭司的職任那樣、多次在神面前天上至聖所中顯現自己，他就必須如此，並且必須多次受苦。他在神面前獻上自己是一次永遠的（即將自己的血帶入天上至聖所），因此那在先的受苦也是一次永遠的。
從創世以來——人類自其受造以來持續不斷的罪，會在地上帶來持續不斷的受苦，並相應地將他的血獻在天上至聖所中——從創世以來——若那在「時候滿足」之時一次的獻祭不足夠的話。PHILO[《論世界的創造》，頁637]指出，希伯來人的大祭司是為全人類獻祭的。「若重複獻祭真有更大的功效，基督便不必被應許得如此長久，而應在世界被造之後立即被差來受苦，並在各個時期依次獻上自己」[GROTIUS]。
如今——事實既如此，
一次——永遠的；無需更新。羅馬天主教在彌撒中不流血之祭的虛構，與其所宣稱基督的血存在於葡萄酒中的說法自相矛盾；同時也反駁了他們所謂彌撒具挽回功效的宣稱；因為既不流血，便不能作挽回祭；因為若不流血，罪就不得赦免了
（來九22）。
再者，此處以及
來九28， 來十10、12
所說「一次」的表達，證明他們所謂在聖餐或彌撒中基督被不斷重複獻上的觀點是錯誤的。基督的獻祭乃是一次成就、可永遠紀念的事（比較
來十12
的註釋）。
在這末世——希臘文作「在諸時代的結末」；即自創世以來一切前述時代的總結；隨後將由一個新時代接續
（來一1、2）。
這是最後的時代，在基督即將再臨（他第一次降臨的補足）之前，不再有別的時代可期；直譯為「諸時代的結末」； 太二十八20
直譯為「這時代（或世界）的末了」（單數；不像此處用複數的「諸時代」）。比較「時候滿足」
弗一10。
顯現——希臘文作「在地上被彰顯出來」
（提前三16； 彼前一20）。
英文譯本將三個不同的希臘文動詞混淆，在
來九24、26、28
一律譯作「appear（顯現）」。但在
來九24
是「將自己獻上」，即在天上聖所神面前；在
來九26
是「被彰顯」於地上；在
來九28
是「將被看見」，為眾人所見、尤其為信徒所見。
除掉——廢除；既拯救人脫離罪的刑罰與罪的權勢（使它無力定人的罪），也使人脫離它的軛（使他們至終不再犯罪）。
罪——單數；人類歷代一切罪被視為一個整體歸在基督身上。他不僅為一切本罪贖罪，更除滅了罪本身。
約一29
「看哪，神的羔羊，除去世人罪（不僅是諸罪：單數，非複數）的」。
獻上自己——希臘文作「藉著（透過）他自己的祭」；不是藉「別人的血」
（來九25）。
亞爾福特（ALFORD）譯作「藉著他的祭」，便失落了這一對比。
英文原文
26. then--in that case.
must . . . have suffered--rather as Greek, "It would have been necessary for Him often to suffer." In order to "offer"
(Heb 9:25),
or present Himself often before God in the heavenly holiest place, like the legal high priests making fresh renewals of this high priestly function. He would have had, and would have often to suffer. His oblation of Himself before God was once for all (that is, the bringing in of His blood into the heavenly Holy of Holies), and therefore the preliminary suffering was once for all.
since the foundation of the world--The continued sins of men, from their first creation, would entail a continual suffering on earth, and consequent oblation of His blood in the heavenly holiest place, since the foundation of the world, if the one oblation "in the fulness of time" were not sufficient. PHILO [The Creation of the World, p. 637], shows that the high priest of the Hebrews offered sacrifices for the whole human race. "If there had been greater efficacy in the repetition of the oblation, Christ necessarily would not have been so long promised, but would have been sent immediately after the foundation of the world to suffer, and offer Himself at successive periods" [GROTIUS].
now--as the case is,
once--for all; without need of renewal. Rome's fiction of an UNBLOODY sacrifice in the mass, contradicts her assertion that the blood of Christ is present in the wine; and also confutes her assertion that the mass is propitiatory; for, if unbloody, it cannot be propitiatory; for without shedding of blood there is no remission
(Heb 9:22).
Moreover, the expression "once" for all here, and in
Heb 9:28, and Heb 10:10, 12,
proves the falsity of her view that there is a continually repeated offering of Christ in the Eucharist or mass. The offering of Christ was a thing once done that it might be thought of for ever (compare Note, see on
Heb 10:12).
in the end of the world--Greek, "at the consummation of the ages"; the winding up of all the previous ages from the foundation of the world; to be followed by a new age
(Heb 1:1, 2).
The last age, beyond which no further age is to be expected before Christ's speedy second coming, which is the complement of the first coming; literally, "the ends of the ages";
Mt 28:20
is literally, "the consummation of the age," or world (singular; not as here, plural, ages). Compare "the fulness of times,"
Eph 1:10.
appeared--Greek, "been manifested" on earth
(1Ti 3:16; 1Pe 1:20).
English Version has confounded three distinct Greek verbs, by translating all alike,
Heb 9:24, 26, 28,
"appear." But, in
Heb 9:24,
it is "to present Himself," namely, before God in the heavenly sanctuary; in
Heb 9:26,
"been manifested" on earth: in
Heb 9:28,
"shall be seen" by all, and especially believers.
put away--abolish; doing away sin's power as well by delivering men from its guilt and penalty, so that it should be powerless to condemn men, as also from its yoke, so that they shall at last sin no more.
sin--singular number; all the sins of men of every age are regarded as one mass laid on Christ. He hath not only droned for all actual sins, but destroyed sin itself.
Joh 1:29,
"Behold the Lamb of God that taketh away the sin (not merely the sins: singular, not plural) of the world."
by the sacrifice of himself--Greek, "by (through) His own sacrifice"; not by "blood of others"
(Heb 9:25).
ALFORD loses this contrast in translating, "by His sacrifice."
27
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繁體中文
27. 按——既然。
定命——希臘文作「存留（作為我們所定的分）」，
西一5。
「定命」（希伯來文「seth」之意）用在人身上，與用在耶穌身上的「受膏」相對應；故此處刻意用「基督」——即受膏者——為稱號。他是代表人類的那位；人的歷史與人子的歷史之間有嚴格的對應。我們生命中兩項最嚴肅的事實，在此與我們這世代兩項最恩慈的真理相連——我們的死與審判，對應於基督第一次降臨為我們死、以及他第二次降臨成全我們的救恩。
一次——不再有。
死後且有審判——即在基督顯現之時，與本節的「審判」平行的是
來九28。
並非「此後便是天上的榮耀」。中間的狀態乃是喜樂的、或痛苦可畏地等候「審判」的狀態；審判之後才進入完全而最終的喜樂或痛苦。
英文原文
27. as--inasmuch as.
it is appointed--Greek, "it is laid up (as our appointed lot),"
Col 1:5.
The word "appointed" (so Hebrew "seth" means) in the case of man, answers to "anointed" in the case of Jesus; therefore "the Christ," that is, the anointed, is the title here given designedly. He is the representative man; and there is a strict correspondence between the history of man and that of the Son of man. The two most solemn facts of our being are here connected with the two most gracious truths of our dispensation, our death and judgment answering in parallelism to Christ's first coming to die for us, and His second coming to consummate our salvation.
once--and no more.
after this the judgment--namely, at Christ's appearing, to which, in
Heb 9:28,
"judgment" in this verse is parallel. Not, "after this comes the heavenly glory." The intermediate state is a state of joyous, or else agonizing and fearful, expectation of "judgment"; after the judgment comes the full and final state of joy, or else woe.
28
無標題
繁體中文
28. 基督——希臘文作「那位基督」；代表人類的那位；正如第一個亞當代表所有人一樣，他也代表全人類。
一次被獻——不是「多次」
來九25；
正如他為其代表之元的「人」，也是神所定一次而死的。他不需要為每一個人或每一代人多次受死，因他代表歷代一切人，故只需一次為眾人死，以耗盡眾人所招致的死刑。他是被父所獻，他自己的「永遠的靈」
（來九14）
也同心參與；正如亞伯拉罕不惜惜獨生的以撒而獻上他，兒子自己也毫無抗拒地順服父的旨意
（創二十二1-24）。
擔當了——指
賽五十三12
「他擔當多人的罪」，即擔在自己身上；「擔當」之意同
利二十四15； 民五31，十四34。
希臘文直譯為「擔起來」
（彼前二24）。
「我們的罪都歸在他身上。所以當他被舉在十字架上時，他便將我們的罪一同擔起」[本格爾（BENGEL）]。
多人——不與所有人相對，而是與少數相對。他——那獨一的一位——被獻為多人；並且是一次永遠（比較
太二十28）。
等候他——忍耐等候直到末了（希臘文如此）。此詞在
羅八19、23； 林前一7
譯作「等候」，參見該處。
顯現——更當按希臘文譯作「被看見」。不再有那陌生「僕人的形像」，而是他自己原有的榮耀。
與罪無關——與罪無分、與罪隔絕。不像第一次降臨時那樣擔當多人的罪在身上（即使那時他裏面也沒有罪）。那罪在他第一次降臨時已一次永遠被除掉，不需要再次獻上他為罪之祭
（來九26）。
他第二次降臨時，便不再與罪有任何關係。
拯救——為要帶來完全的拯救；那時要救贖仍服在敗壞轄制下的身體。故此在
腓三20
他說「我們等候救主」。當注意：基督的先知職分——作為屬天的教師——在他地上事工期間特別彰顯；他的祭司職分則從第一次到第二次降臨；他的君王職分要在第二次降臨之時及之後才完全顯明。
英文原文
28. Christ--Greek, "THE Christ"; the representative MAN; representing all men, as the first Adam did.
once offered--not "often,"
Heb 9:25;
just as "men," of whom He is the representative Head, are appointed by God once to die. He did not need to die again and again for each individual, or each successive generation of men, for He represents all men of every age, and therefore needed to die but once for all, so as to exhaust the penalty of death incurred by all. He was offered by the Father, His own "eternal Spirit"
(Heb 9:14)
concurring; as Abraham spared not Isaac, but offered him, the son himself unresistingly submitting to the father's will
(Ge 22:1-24).
to bear the sins--referring to
Isa 53:12,
"He bare the sins of many," namely, on Himself; so "bear" means,
Le 24:15; Nu 5:31; 14:34.
The Greek is literally "to bear up"
(1Pe 2:24).
"Our sins were laid on Him. When, therefore, He was lifted up on the cross, He bare up our sins along with Him" [BENGEL].
many--not opposed to all, but to few. He, the One, was offered for many; and that once for all (compare
Mt 20:28).
look for him--with waiting expectation even unto the end (so the Greek). It is translated "wait for" in
Ro 8:19, 23; 1Co 1:7,
which see.
appear--rather, as Greek, "be seen." No longer in the alien "form of a servant," but in His own proper glory.
without sin--apart from, separate from, sin. Not bearing the sin of many on Him as at His first coming (even then there was no sin in Him). That sin has been at His first coming once for all taken away, so as to need no repetition of His sin offering of Himself
(Heb 9:26).
At His second coming He shall have no more to do with sin.
unto salvation--to bring in completed salvation; redeeming then the body which is as yet subject to the bondage of corruption. Hence, in
Php 3:20
he says, "we look for THE SAVIOUR." Note, Christ's prophetical office, as the divine Teacher, was especially exercised during His earthly ministry; His priestly is now from His first to His second coming; His kingly office shall be fully manifested at, and after, His second coming.
Heb 9:1-28
舊約在新約面前於就近神的途徑上之劣勢：公牛和山羊的血並無實效；基督的血足以洗除罪惡，由此流出他再來使我們完全得救的盼望
1. 原來——希臘文為「於是」。承接 Heb 8:5 的主題。按照所吩咐摩西的命令，「前約有」，云云。
有——不是「有」（現在時），因為作為約它已不復存在，雖然其禮儀直到耶路撒冷被毀仍在遵守。
條例——即屬神權利與設立的。
事奉——即敬拜。
屬世界的聖幕——希臘文為「它的（直譯『那』）聖幕屬世的」，即屬物質世界的；由可見世界的元素構成。與屬天的聖所相對。參 Heb 9:11, 12「不是人所造的」，Heb 9:24。屬物質的、外在的、會朽壞的（雖然其材料寶貴），且在宗教上也是有缺陷的。在 Heb 9:2-5 討論「屬世界的聖幕」；在 Heb 9:6 等處討論「事奉的條例」。猶太人相信外層的帳幕象徵這世界；至聖所象徵天堂。約瑟夫（JOSEPHUS）稱外層分為兩部分的那處為「世俗與公共之處」，對應於「地與海」；而內層的至聖所——第三部分——則專歸於神、人不能靠近。