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英文原文
The apostle knew very well that the Hebrews, to whom he wrote, were strangely fond of the Levitical dispensation, and therefore he fills his mouth with arguments to wean them from it; and in order thereto proceeds in this chapter, I. To lay low the whole of that priesthood and sacrifice, Heb 10:1-6. II. He raises and exalts the priesthood of Christ very high, that he might effectually recommend him and his gospel to them, Heb 10:7-18. III. He shows to believers the honours and dignities of their state, and calls them to suitable duties, Heb 10:19-39.
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The Priesthood of Christ (62 AD)
基督的祭司職分（公元62年）
¹ 律法既是將來美事的影兒，不是本物的真像，總不能藉着每年常獻的同樣的祭物叫那近前來的人得以完全。
² 若不然，獻祭的事豈不早已止住了嗎？因為禮拜的人，良心既被潔淨，就不再覺得有罪了。
³ 但這些祭物是叫人每年想起罪來。
⁴ 因為公牛和山羊的血，斷不能除罪。
⁵ 所以基督到世上來的時候，就說：神啊，祭物和禮物是你不願意的，你曾給我預備了身體。
⁶ 燔祭和贖罪祭是你不喜歡的。
使徒在此受神聖靈的引導，定意要貶低利未的安排；因為它雖是出於神的設立，在其時其地極為卓越而有功用，但當它被高舉與基督競爭——它原是為要把百姓引到基督面前——此時將它的軟弱和不完全表明出來，便是十分恰當而必要的。使徒從幾個論據有力地做到了這一點。如：
I. 律法不過有將來美事的影兒，且不過是影兒；誰會迷戀一個影兒——雖是美事的影兒——尤其當實體已經來到？請注意：1. 基督和福音的事是美事，是最好的事；它們本身最好，對我們也最好：它們是本質卓越的實體。2. 這些美事在舊約之下是將來的美事，未曾清楚啟示，也未曾完全享受。3. 那時猶太人不過有基督美事的影兒——對它們的一些模糊輪廓；我們在福音之下卻有實體。
II. 律法不是將來美事的真像。真像是其所代表之物的精確描摹。律法連這也算不上，不過是影兒，正如人在鏡中的形象比牆上的影子要完美得多。律法不過是神恩典大計劃的粗糙草圖，因此不當如此迷戀。
III. 律法的祭物年復一年地獻上，永不能叫近前來的人得以完全；否則獻祭的事就早已終止了，Heb 10:1,2。這些祭物若能滿足公義的要求，為罪孽作出挽回——若能潔淨並安撫良心——那麼它們就早已停止了，因為不再需要了，獻祭者良心上就不再有罪了。但事實並非如此；一個贖罪日過去，罪人又會陷入這樣或那樣的過犯，因此需要另一個贖罪日，而且年年如此，此外還有每日的事奉。而如今在福音之下，挽回祭是完全的，不需重複；罪人一次蒙赦免，論其地位便永遠蒙赦免，只需更新悔改和信心，便能舒適地感受持續的赦免。
IV. 律法的祭物本身既不能除罪，那麼它們斷不能除罪，這也是不可能的，Heb 10:4。它們有本質上的缺陷。1. 牠們與我們這些犯罪的人不同類。2. 牠們的價值不足以為對神的公義和治理所加的冒犯作出補償。牠們與那得罪的本性不同，因此不能相稱。更不用說牠們與那被得罪的本性相同了；除非是那被得罪的本性，否則不能使祭物成為對冒犯的完全補償。3. 律法下所獻的牲畜不能同意將自己置於罪人的地位和位置。挽回祭必須是能同意的，且必須自願代替罪人：基督正是如此行了。
V. 大神已定下並預告了一個時候——而此時候現已來到——那時這些律法的祭物將不再蒙祂悅納，也不再對人有功用。神從未為祭物本身而喜悅它們，如今祂廢除了它們；因此此時仍堅持它們便是抗拒神、棄絕神。這利未律法廢除的時候是大衛所預告的（詩40:6,7），在此被引用為現已來到。使徒如此勤勉地貶低摩西的安排。
英文原文
The Priesthood of Christ (62 AD)
¹ For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
² For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
³ But in those sacrifices there is a remembrance again made of sins every year.
⁴ For it is not possible that the blood of bulls and of goats should take away sins.
⁵ Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
⁶ In burnt offerings and sacrifices for sin thou hast had no pleasure.
Here the apostle, by the direction of the Spirit of God, sets himself to lay low the Levitical dispensation; for though it was of divine appointment, and very excellent and useful in its time and place, yet, when it was set up in competition with Christ, to whom it was only designed to lead the people, it was very proper and necessary to show the weakness and imperfection of it, which the apostle does effectually, from several arguments. As,
I. That the law had a shadow, and but a shadow, of good things to come; and who would dote upon a shadow, though of good things, especially when the substance has come? Observe, 1. The things of Christ and the gospel are good things; they are the best things; they are best in themselves, and the best for us: they are realities of an excellent nature. 2. These good things were, under the Old Testament, good things to come, not clearly discovered, nor fully enjoyed. 3. That the Jews then had but the shadow of the good things of Christ, some adumbrations of them; we under the gospel have the substance.
II. That the law was not the very image of the good things to come. An image is an exact draught of the thing represented thereby. The law did not go so far, but was only a shadow, as the image of a person in a looking-glass is a much more perfect representation than his shadow upon the wall. The law was a very rough draught of the great design of divine grace, and therefore not to be so much doted on.
III. The legal sacrifices, being offered year by year, could never make the comers thereunto perfect; for then there would have been an end of offering them, Heb 10:1,2. Could they have satisfied the demands of justice, and made reconciliation for iniquity,—could they have purified and pacified conscience,—then they had ceased, as being no further necessary, since the offerers would have had no more sin lying upon their consciences. But this was not the case; after one day of atonement was over, the sinner would fall again into one fault or another, and so there would be need of another day of atonement, and of one every year, besides the daily ministrations. Whereas now, under the gospel, the atonement is perfect, and not to be repeated; and the sinner, once pardoned, is ever pardoned as to his state, and only needs to renew his repentance and faith, that he may have a comfortable sense of a continued pardon.
IV. As the legal sacrifices did not of themselves take away sin, so it was impossible they should, Heb 10:4. There was an essential defect in them. 1. They were not of the same nature with us who sinned. 2. They were not of sufficient value to make satisfaction for the affronts offered to the justice and government of God. They were not of the same nature that offended, and so could not be suitable. Much less were they of the same nature that was offended; and nothing less than the nature that was offended could make the sacrifice a full satisfaction for the offence. 3. The beasts offered up under the law could not consent to put themselves in the sinner's room and place. The atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner's stead: Christ did so.
V. There was a time fixed and foretold by the great God, and that time had now come, when these legal sacrifices would be no longer accepted by him nor useful to men. God never did desire them for themselves, and now he abrogated them; and therefore to adhere to them now would be resisting God and rejecting him. This time of the repeal of the Levitical laws was foretold by David (Ps 40:6,7), and is recited here as now come. Thus industriously does the apostle lay low the Mosaical dispensation.
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The Priesthood of Christ (62 AD)
基督的祭司職分（公元62年）
⁷ 那時我說：神啊，我來了，為要照祢的旨意行；我的事在經卷上已經記載了。
⁸ 以上說：「祭物和禮物，燔祭和贖罪祭，是祢不願意的，也是祢不喜歡的」（這都是按着律法獻的）；
⁹ 後又說：「我來了為要照祢的旨意行。」可見祂是除去在先的，為要立定在後的。
¹⁰ 我們憑這旨意，靠耶穌基督只一次獻上祂的身體，就得以成聖。
¹¹ 凡祭司天天站着事奉神，屢次獻上一樣的祭物，這祭物永不能除罪。
¹² 但基督獻了一次永遠的贖罪祭，就在神的右邊坐下了。
¹³ 從此，等候祂仇敵成了祂的腳凳。
¹⁴ 因為祂一次獻祭，便叫那得以成聖的人永遠完全。
¹⁵ 聖靈也對我們作見證；因為祂既已說過：
¹⁶ 主說：那些日子以後，我與他們所立的約乃是這樣：我要將我的律法寫在他們心上，又要放在他們的裏面。
¹⁷ 以後就說：我不再記念他們的罪愆和他們的過犯。
¹⁸ 這些罪過既已赦免，就不用再為罪獻祭了。
使徒在此將主耶穌基督高舉——正如他先前貶低了利未祭司職分。他向希伯來人推薦基督為真正的大祭司、真正的贖罪祭、一切其餘的實體；這一點他從以下幾方面加以說明：
I. 從神關於基督的旨意和應許——這些常常記載於神的書卷上（Heb 10:7）。神不僅命定了，更藉着摩西和眾先知宣告了基督要來、作教會的大祭司，並獻上完全而能使人完全的祭物。論到基督，在神的書卷的起頭就記着「女人的後裔要傷蛇的頭」；舊約中滿了關於基督的預言。如今祂既是如此常常應許、如此多被論到、如此被神的百姓長久期望的那一位，就當以極大的尊榮和感恩接待。
II. 從神為基督預備了身體（即人性）所做的——使祂可以勝任作我們的救贖主和中保；將兩性聯合在祂自己的位格中，祂便是合適的中保，可在神人之間調停——是能按手在雙方之上的仲裁者、使他們和好的和平締造者、神與受造物之間永遠的聯合紐帶——「我的耳朵祢已開通」；祢已完全指示了我，裝備並適合我作這工，並使我投入其中（詩40:6）。如此由神自己以非凡方式所預備的救主，當以極大的愛和喜樂接待。
III. 從基督所表現的樂意和甘心——當沒有別的祭物可蒙悅納時投入這工（Heb 10:7-9）。當除基督自己的犧牲外沒有更小的祭物能適當地滿足神的公義時，基督自願投入：「我來了！我的神啊，我樂意行祢的旨意！讓祢的咒詛落在我身上，卻讓這些人去吧。父啊，我樂意成全祢的計劃，以及我為他們與祢所立的約；我樂意成就祢一切的應許，應驗一切的預言。」這當使基督和我們的聖經對我們更親切——在基督裏我們有聖經的應驗。
IV. 從基督來的差使和設計；那就是行神的旨意——不僅作先知啟示神的旨意，不僅作君王頒佈神聖的律法，更作祭司滿足公義的要求、盡諸般的義。基督來行神的旨意在兩件事上。1. 廢除頭一個祭司職分——這是神不喜悅的；不僅廢除行為之約的咒詛，塗抹那因我們為罪人而向我們宣告的判決，更廢除那不足的預表性祭司職分，塗抹儀文典章的字據，將它釘在十字架上。2. 立定第二個，即祂自己的祭司職分和永遠的福音——恩典之約最純淨最完全的安排；這是神從亙古所定意的大設計。神的旨意集中並終止於此；它之合乎神的旨意不亞於它之有利於人的靈魂；因為正是憑這旨意「我們靠耶穌基督只一次獻上祂的身體，就得以成聖」（Heb 10:10）。請注意：（1）基督為祂百姓所做一切的泉源——神主權的旨意和恩典。（2）我們如何有分於基督為我們所做的——藉着成聖、歸正、有效呼召——在其中我們與基督聯合，如此有分於祂救贖的益處；而這成聖歸因於祂向神所獻上的自己。
V. 從基督祭司職分的完全功效（Heb 10:14）：「因為祂一次獻祭，便叫那得以成聖的人永遠完全」；祂已拯救、並必完全拯救那些被帶到祂面前的人——脫離罪的一切罪咎、權勢和刑罰，並要使他們確實擁有完全的聖潔和福樂。這是利未祭司職分永不能做的；我們若確實追求完全的狀態，就必須接受主耶穌為惟一能帶我們到那狀態的大祭司。
VI. 從我們的主耶穌現今被高舉到的地方、祂在那裏的尊榮，以及祂將要得的更進一步的尊榮：「基督獻了一次永遠的贖罪祭，就在神的右邊坐下了，從此等候祂仇敵成了祂的腳凳」（Heb 10:12,13）。此處請注意：1. 基督作為人和中保被高舉到何等尊榮——到神的右邊——權柄、利益和活動之座：施恩的手；神賜給祂百姓的一切恩惠都由基督遞交給他們：接受的手；神從人所接受的一切本分都由基督呈獻：作工的手；屬於護理和恩典國度的一切都由基督管理；因此這是最高的尊榮之位。2. 基督如何得到這尊榮——不僅藉着父的旨意或賜予，更藉着祂自己的功勞和買贖——作為祂受苦當得的賞賜；祂既永不能被剝奪如此當得的尊榮，也永不放棄它、不停止為祂百姓的益處而使用它。3. 祂如何享受這尊榮——帶着最大的滿足和安息；祂永遠坐在那裏。父在祂裏面滿足並喜悅；祂滿足於父的旨意和同在；這是祂永遠的安息；祂要在此居住，因為祂既渴望又配得它。4. 祂有更進一步的期望，這期望必不落空；因為它建立在父的應許上，父曾對祂說：「祢坐在我的右邊，等我使祢仇敵作祢的腳凳」（詩110:1）。人或以為像基督這樣的一位除了地獄中不可能有仇敵；但祂確實在地上有仇敵——許多、非常頑梗的仇敵。因此基督徒不可因有仇敵而驚奇，雖然他們情願與一切人和平共處。但基督的仇敵必成為祂的腳凳——有的因歸正，有的因混亂；無論如何，基督必得尊榮。基督對此有把握，這是祂所期望的，祂的百姓也當在這期望中喜樂；因為當祂的仇敵被制伏時，他們因祂的緣故而有的仇敵也必被制伏。
VII. 使徒從聖靈在聖經中關於基督所作的見證來推薦基督；這主要關乎祂降卑和受苦所當結的蒙福果子和後果——總的來說就是那建立在祂的滿足上、由祂的血所印證的新的恩典之約（Heb 10:15）：「聖靈也對我們作見證。」這段經文引自耶31:31，在這約中神應許：1. 祂要將祂的靈澆灌在祂百姓身上，使他們有智慧、意志和能力以順從祂的話；祂要將祂的律法放在他們心上，寫在他們裏面（Heb 10:16）。這必使他們的本分明確、容易而愉快。2. 祂不再記念他們的罪愆和過犯（Heb 10:17）——這本身就彰顯了神聖恩典的豐富和基督滿足的充足，以至不需重複（Heb 10:18）。因為不再有對真信徒的罪的記念——無論是現今使他們羞愧，或是將來定他們的罪。這遠超過利未祭司職分和祭物所能成就的。
如今我們已走過本書信的教義部分，其中我們遇到了許多黑暗難明的事，我們必須將之歸因於我們自己心思的軟弱和遲鈍。使徒如今繼續應用這大教義，以影響他們的情感、引導他們的實踐——向他們擺明福音狀態的尊嚴和本分。
英文原文
The Priesthood of Christ (62 AD)
⁷ Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
⁸ Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;
⁹ Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
¹⁰ By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
¹¹ And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
¹² But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
¹³ From henceforth expecting till his enemies be made his footstool.
¹⁴ For by one offering he hath perfected for ever them that are sanctified.
¹⁵ Whereof the Holy Ghost also is a witness to us: for after that he had said before,
¹⁶ This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
¹⁷ And their sins and iniquities will I remember no more.
¹⁸ Now where remission of these is, there is no more offering for sin.
Here the apostle raises up and exalts the Lord Jesus Christ, as high as he had laid the Levitical priesthood low. He recommends Christ to them as the true high priest, the true atoning sacrifice, the antitype of all the rest: and this he illustrates,
I. From the purpose and promise of God concerning Christ, which are frequently recorded in the volume of the book of God, Heb 10:7. God had not only decreed, but declared by Moses and the prophets, that Christ should come and be the great high priest of the church, and should offer up a perfect and a perfecting sacrifice. It was written of Christ, in the beginning of the book of God, that the seed of the woman should break the serpent's head; and the Old Testament abounds with prophecies concerning Christ. Now since he is the person so often promised, so much spoken of, so long expected by the people of God, he ought to be received with great honour and gratitude.
II. From what God had done in preparing a body for Christ (that is, a human nature), that he might be qualified to be our Redeemer and Advocate; uniting the two natures in his own person, he was a fit Mediator to go between God and man; a days-man to lay his hand upon both, a peace-maker, to reconcile them, and an everlasting band of union between God and the creature—"My ears hast thou opened; thou has fully instructed me, furnished and fitted me for the work, and engaged me in it," Ps 40:6. Now a Saviour thus provided, and prepared by God himself in so extraordinary a manner, ought to be received with great affection and gladness.
III. From the readiness and willingness that Christ discovered to engage in this work, when no other sacrifice would be accepted, Heb 10:7-9. When no less sacrifice would be a proper satisfaction to the justice of God than that of Christ himself, then Christ voluntarily came into it: "Lo, I come! I delight to do thy will, O God! Let thy curse fall upon me, but let these go their way. Father, I delight to fulfil thy counsels, and my covenant with thee for them; I delight to perform all thy promises, to fulfil all the prophecies." This should endear Christ and our Bibles to us, that in Christ we have the fulfilling of the scriptures.
IV. From the errand and design upon which Christ came; and this was to do the will of God, not only as a prophet to reveal the will of God, not only as a king to give forth divine laws, but as a priest to satisfy the demands of justice, and to fulfil all righteousness. Christ came to do the will of God in two instances. 1. In taking away the first priesthood, which God had no pleasure in; not only taking away the curse of the covenant of works, and canceling the sentence denounced against us as sinners, but taking away the insufficient typical priesthood, and blotting out the hand-writing of ceremonial ordinances and nailing it to his cross. 2. In establishing the second, that is, his own priesthood and the everlasting gospel, the most pure and perfect dispensation of the covenant of grace; this is the great design upon which the heart of God was set from all eternity. The will of God centers and terminates in it; and it is not more agreeable to the will of God than it is advantageous to the souls of men; for it is by this will that we are sanctified, through the offering of the body of Jesus Christ once for all, Heb 10:10. Observe, (1.) What is the fountain of all that Christ has done for his people—the sovereign will and grace of God. (2.) How we come to partake of what Christ has done for us—by being sanctified, converted, effectually called, wherein we are united to Christ, and so partake of the benefits of his redemption; and this sanctification is owing to the oblation he made of himself to God.
V. From the perfect efficacy of the priesthood of Christ (Heb 10:14): By one offering he hath for ever perfected those that are sanctified; he has delivered and will perfectly deliver those that are brought over to him, from all the guilt, power, and punishment of sin, and will put them into the sure possession of perfect holiness and felicity. This is what the Levitical priesthood could never do; and, if we indeed are aiming at a perfect state, we must receive the Lord Jesus as the only high priest that can bring us to that state.
VI. From the place to which our Lord Jesus is now exalted, the honour he has there, and the further honour he shall have: This man, after he had offered one sacrifice for sins, for ever sat down at the right hand of God, henceforth expecting till his enemies be made his footstool, Heb 10:12,13. Here observe, 1. To what honour Christ, as man and Mediator, is exalted—to the right hand of God, the seat of power, interest, and activity: the giving hand; all the favours that God bestows on his people are handed to them by Christ: the receiving hand; all the duties that God accepts from men are presented by Christ: the working hand; all that pertains to the kingdoms of providence and grace is administered by Christ; and therefore this is the highest post of honour. 2. How Christ came to this honour—not merely by the purpose or donation of the Father, but by his own merit and purchase, as a reward due to his sufferings; and, as he can never be deprived of an honour so much his due, so he will never quit it, nor cease to employ it for his people's good. 3. How he enjoys this honour—with the greatest satisfaction and rest; he is for ever sitting down there. The Father acquiesces and is satisfied in him; he is satisfied in his Father's will and presence; this is his rest for ever; here he will dwell, for he has both desired and deserved it. 4. He has further expectations, which shall not be disappointed; for they are grounded upon the promise of the Father, who hath said unto him, Sit thou at my right hand, until I make thine enemies thy footstool, Ps 110:1. One would think such a person as Christ could have no enemies except in hell; but it is certain that he has enemies on earth, very many, and very inveterate ones. Let not Christians then wonder that they have enemies, though they desire to live peaceably with all men. But Christ's enemies shall be made his footstool; some by conversion, others by confusion; and, which way soever it be, Christ will be honoured. Of this Christ is assured, this he is expecting, and his people should rejoice in the expectation of it; for, when his enemies shall be subdued, their enemies, that are so for his sake, shall be subdued also.
VII. The apostle recommends Christ from the witness the Holy Ghost has given in the scriptures concerning him; this relates chiefly to what should be the happy fruit and consequence of his humiliation and sufferings, which in general is that new and gracious covenant that is founded upon his satisfaction, and sealed by his blood (Heb 10:15): Whereof the Holy Ghost is a witness. The passage is cited from Jer 31:31, in which covenant God promises, 1. That he will pour out his Spirit upon his people, so as to give them wisdom, will, and power, to obey his word; he will put his laws in their hearts, and write them in their minds, Heb 10:16. This will make their duty plain, easy, and pleasant. 2. Their sins and iniquities he will remember no more (Heb 10:17), which will alone show the riches of divine grace, and the sufficiency of Christ's satisfaction, that it needs not be repeated, Heb 10:18. For there shall be no more remembrance of sin against true believers, either to shame them now or to condemn them hereafter. This was much more than the Levitical priesthood and sacrifices could effect.
And now we have gone through the doctrinal part of the epistle, in which we have met with many things dark and difficult to be understood, which we must impute to the weakness and dulness of our own minds. The apostle now proceeds to apply this great doctrine, so as to influence their affections, and direct their practice, setting before them the dignities and duties of the gospel state.
19-39
The Consecrated Way; Cautions against Apostasy; Perseverance Inculcated (62 AD)
分別為聖的道路；防備背道的警戒；堅忍的勸勉（公元62年）
¹⁹ 弟兄們，我們既因耶穌的血得以坦然進入至聖所，
²⁰ 是藉着祂給我們開了一條又新又活的路，從幔子經過，這幔子就是祂的身體。
²¹ 又有一位大祭司治理神的家，
²² 並我們心中天良的虧欠已經灑去，身體用清水洗淨了，就當存着誠心和充足的信心來到神面前；
²³ 也要堅守我們所承認的指望，不至搖動，因為那應許我們的是信實的。
²⁴ 又要彼此相顧，激發愛心，勉勵行善。
²⁵ 你們不可停止聚會，好像那些停止慣了的人，倒要彼此勸勉，既知道那日子臨近，就更當如此。
²⁶ 因為我們得知真道以後，若故意犯罪，贖罪的祭就再沒有了；
²⁷ 惟有戰懼等候審判和那燒滅眾敵人的烈火。
²⁸ 人干犯摩西的律法，憑兩三個見證人，尚且不得憐恤而死，
²⁹ 何況人踐踏神的兒子，將那使祂成聖之約的血當作平常，又褻慢施恩的聖靈，你們想，他要受的刑罰該怎樣加重呢！
³⁰ 因為我們知道誰說：「伸冤在我，我必報應。」又說：「主要審判祂的百姓。」
³¹ 落在永生神的手裏，真是可怕的！
³² 你們要追念往日，蒙了光照以後所忍受大爭戰的各樣苦難：
³³ 一面被毁謗，遭患難，成了戲景，叫眾人觀看；一面陪伴那些這樣受苦的人。
³⁴ 因為你們體恤了那些被捆鎖的人，並且你們的家業被人搶去，也甘心忍受，知道自己有更美長存的家業在天上。
³⁵ 所以，你們不可丟棄坦然無懼的心，這樣的心存有很大的賞賜。
³⁶ 你們必須忍耐，使你們行完了神的旨意，就可以得着所應許的。
³⁷ 因為還有一點點時候，那要來的就來，並不遲延；
³⁸ 只是義人必因信得生。他若退後，我心裏就不喜歡他。
³⁹ 我們卻不是退後入沉淪的那等人，乃是有信心以致靈魂得救的人。
I. 使徒在此擺明福音狀態的尊嚴。信徒當知道基督為他們所取得的尊榮和特權，使他們在領受安慰時可以將一切榮耀歸給祂。特權是：1. 坦然進入至聖所。他們得以親近神，有光引導他們，有靈和言語的自由遵行引導；他們有權利使用這特權並預備好了，有幫助可以使用和改善它，並有蒙悅納和得益的確據。他們可以進入神恩典的同在——在祂的聖言、典章、護理和約中，如此進入與神的相交，在那裏從祂領受啟示，直到他們預備好進入祂天上榮耀的同在。2. 一位治理神家的大祭司——就是這位蒙福的耶穌，祂在地上治理爭戰中的教會及其每一個肢體，在天上治理得勝的教會。神樂意在地上與人同住，在天上使他們與祂同住；但墮落的人沒有一位大祭司就不能與神同住——這位大祭司在此是和好的中保，在將來是享樂的中保。
II. 使徒告訴我們基督徒享受這些特權的途徑和方法，總的來說宣告為「因耶穌的血」——因着祂作為挽回祭獻給神的那血的功勞：祂為一切信祂的人買贖了在此在祂恩典的典章中、在將來在祂榮耀的國度中自由親近神的權利。這血灑在良心上驅散了奴性的恐懼，賜信徒確據——既確知自己的安全，又確知自己在神聖同在中的受歡迎。如今使徒既對我們親近神的方法作了概括的說明，便進一步詳述其細節（Heb 10:20）：1. 這是惟一的道路；除了這條再無別路。通往生命樹的第一條道路早已並一直關閉。2. 這是一條又新的道路——既與行為之約對立，又與舊約過時的安排對立；它是 via novissima——將永遠向人開啓的最後一條路。不願從這條路進去的人便永遠將自己排除在外。這是一條永遠有效的路。3. 這是一條又活的道路。試圖憑行為之約到神那裏就是死亡；但從這條路我們可以到神那裏並活着。這是藉着一位活着的主——祂雖然死過卻活着；這也是一條賜進入之人生命和活潑盼望的路。4. 這是一條基督藉着幔子——就是祂的身體——為我們分別為聖的路。帳幕和聖殿中的幔子表明基督的身體；祂死時，聖殿的幔子從上到下裂為兩半，這發生在晚祭的時候，給了百姓一個驚人的對至聖所的視野——是他們從未見過的。我們通往天堂的道路是藉着一位釘十字架的救主；祂的死對我們是生命之路。對那些信這的人，祂將是寶貴的。
III. 他進一步向希伯來人表明，因着這些以如此非凡方式所賜的特權而加在他們身上的本分（Heb 10:22,23等）。
1. 他們必須親近神，而且要以正當的方式。他們必須親近神。既開了如此一條親近和歸回神的道路，仍與祂保持距離便是最大的忘恩和對神與基督的藐視。他們必須藉着歸正並抓住祂的約來親近。他們必須在一切聖潔的行事為人中親近，如以諾與神同行。他們必須在謙卑的敬拜中親近，在祂腳凳前下拜。他們必須在聖潔的倚靠中、在嚴格觀察神對他們的引導中親近。他們必須在效法神和與神相交中親近，生活在祂蒙福的影響下，不斷努力越來越近，直到住在祂面前；但他們必須留心以正當的方式親近神。（1）存着誠心——不容任何詭詐或虛偽。神是察看人心的，祂要求內裏誠實。真誠是我們福音的完全，雖然不是我們稱義的義。（2）存着充足的信心——信心長成到完全的確信——當我們藉着基督到神面前時必蒙垂聽和悅納。我們當放下一切有罪的不信。沒有信心就不能得神喜悅；我們的信心越強，我們給神的榮耀就越大。（3）「我們心中天良的虧欠已經灑去」——藉着憑信將基督的血應用於我們的靈魂。它們可以得潔淨——脫離罪咎、污穢、有罪的恐懼和折磨、對神和本分的一切厭惡、無知、錯謬和迷信，以及人因罪而良心所受的一切邪惡。（4）「身體用清水洗淨了」——即洗禮的水（藉此我們被記在基督門徒的名冊上，作祂奧祕身體的肢體），或聖靈使人成聖的大能——改革和規正我們外在的行事為人以及內在的狀態，潔淨肉體的污穢如同靈的污穢。律法之下的祭司在進到主面前獻祭之前必須洗滌。到神面前來必須有相當的預備。
2. 使徒勸信徒堅守他們信心的承認（Heb 10:23）。此處請注意：（1）本分本身——堅守我們信心的承認——擁抱福音一切的真理和道路，緊緊抓住它們，在一切試探和反對中持守這抓住。我們屬靈的仇敵必盡所能從我們手中奪去我們的信心、盼望、聖潔和安慰，但我們必須緊守我們的宗教如同最寶貴的財寶。（2）我們當如此行的方式——不至搖動、不疑惑、不爭辯、不與背道的試探周旋。既已在神與我們靈魂之間定規了這些大事，我們就當堅定不搖。那些在基督徒的信心和實踐上開始搖動的人有背道的危險。（3）勸勉這本分的動機或理由：「那應許我們的是信實的。」神已向信徒賜下又大又寶貴的應許，祂是信實的神，對自己的話真實；在祂沒有虛假也沒有反覆，在我們也不該有。祂的信實當激發和鼓勵我們忠信，我們當更多倚靠祂對我們的應許，而非我們對祂的應許，並當向祂懇求充足恩典的應許。
IV. 我們有為防止背道、促進我們忠信和堅忍所規定的方法（Heb 10:24,25等）。他提到幾個：1. 我們當「彼此相顧，激發愛心，勉勵行善」。基督徒當彼此存溫柔的體恤和關懷；他們當親切地考慮彼此的各樣需要、軟弱和試探；他們如此行不是為互相責備、激發忿怒，而是激發愛心和善行——呼召自己和彼此更愛神和基督、更愛本分和聖潔、更愛基督裏的弟兄，並盡基督徒愛心一切的本分於彼此的身體和靈魂。給別人的好榜樣是激發愛心和善行最好最有效的方法。2. 「不可停止聚會」（Heb 10:25）。基督的旨意是祂的門徒當聚集，有時較私下地為着交通和祈禱，有時公開地為着聆聽和參與福音敬拜的一切典章。在使徒時代有、在每個世代也該有為敬拜神和彼此造就的基督徒聚會。似乎即使在那些時候已有人離棄這些聚會，如此開始從宗教本身背道。聖徒的相交是極大的幫助和特權，也是穩固和堅忍的好方法；藉此他們的心和手彼此得堅固。3. 彼此勸勉——勸勉自己和各人，警戒自己和彼此防備退後的罪和危險，提醒自己和基督徒同伴我們的本分、我們的失敗和敗壞，彼此守望，以敬虔的謹慎對待自己和彼此。這若以真正的福音之靈來管理，便是最好最真誠的友誼。4. 我們當觀察試煉時候的臨近，並因此受激發更加殷勤：「既知道那日子臨近，就更當如此。」基督徒當觀察神所預告的時代記號。有一日子臨近——對猶太民族可畏的日子，那時他們的城要被毁、百姓的主體因棄絕基督而被神棄絕。這將是選民餘數分散和受試探的日子。如今使徒催促他們觀察這可畏日子臨近的記號，並更加恆常地聚會和彼此勸勉，好使他們為這樣的日子作更好的預備。有一試煉的日子臨到我們眾人——我們死亡的日子；我們當觀察它臨近的一切記號，並用以在守望和盡本分上更加殷勤。
V. 既已提到這些堅立的方法，使徒在本章末尾繼續以許多極有分量的理由來強化他關於堅忍和防備背道的勸勉（Heb 10:26,27等）。
1. 從他對背道之罪的描述。這是「我們得知真道以後故意犯罪」——在我們得了確鑿證據的真理上故意犯罪。這段經文曾使一些敬虔的靈魂大受困擾；他們容易斷定凡在受感動和明知之下犯的一切故意犯罪都是不得赦免的罪：但這是他們的軟弱和錯誤。此處所提的罪是全然而最終的背道——當人以充分而堅定的意志和決心藐視並棄絕基督——惟一的救主——藐視並抵擋聖靈——惟一使人成聖的——藐視並放棄福音——惟一的拯救之路和永生的話語；而這一切是在他們認識、承認和宣認了基督徒宗教之後行的，並且頑梗惡意地繼續如此行。這就是那大罪：使徒似乎引用了關於擅敢行事之罪人的律法（民15:30,31）。他們必被剪除。
2. 從這類背道者可畏的定命。（1）這樣的罪不再有祭物——不再有別的基督來拯救這樣的罪人；他們犯罪抵擋的是最後的憑藉和補救。律法之下有一些罪沒有為其預備祭物；但若犯這些罪的人真正悔改，雖然或許不能逃避今生的死，卻可以逃避永遠的毁滅；因為基督要來，作挽回。但如今在福音之下那些不接受基督、不願藉祂得救的人，再無別的避難所。（2）留給他們的只有「戰懼等候審判」（Heb 10:27）。有人以為這指猶太教會和國家可畏的毁滅；但無疑它也指在死亡和審判時等候一切頑梗背道者的徹底毁滅——那時審判官要向他們顯出烈火的忿怒，要燒滅眾敵人；他們必被交給吞滅的火和永遠的焚燒。對這毁滅，神在世上時已給一些惡名昭彰的罪人在自己良心中可畏的預感——恐懼地等候它，同時絕望於無法忍受或逃避它。
3. 從神聖公義對那些藐視摩西律法——即擅敢行事、藐視其權柄、威脅和能力——之人的方法。這些人在兩三個見證人定罪後被處死；他們「不得憐恤而死」——受今生的死。請注意：明智的治理者當小心藉着懲罰擅敢行事的罪犯來維持他們政府的威信和律法的權威；但在這樣的情形中當有充分的證據。神在摩西律法中如此規定；使徒由此推論出那將臨到從基督背道之人的沉重判決。他在此將他們交給自己的良心判斷——藐視基督的人（在他們已宣稱認識祂之後）可能受何等更重的刑罰；他們可以從罪之大來判斷刑罰之大。（1）他們「踐踏神的兒子」。踐踏一個普通人已顯出不可容忍的狂妄；以如此卑劣的方式對待一個有尊榮的人是不可忍受的；但如此對待神的兒子——祂自己就是神——必是最大的冒犯——踐踏祂的位格，否認祂是彌賽亞——踐踏祂的權柄，破壞祂的國度——將祂的肢體踐踏為萬物的渣滓、不配活在世上；對這樣的人有甚麼刑罰算太大呢？（2）他們「將那使祂成聖之約的血當作平常」；即基督的血——約是藉此買贖和印證的、基督自己藉此被分別為聖的，或背道者藉此成聖——即受洗，在外表上藉洗禮歸入新約，並被許可領受主的晚餐。請注意：有一種成聖是人有分其中卻仍會背道的：他們可以因普遍的恩賜和恩典、外在的宣認、敬虔的外貌、一系列的本分和一套特權而被分別出來，卻最終背道。先前似乎極重看基督的血的人，會來到視之為平常——不過如一個罪犯的血的地步，雖然它是世界的贖價，每一滴都有無限的價值。（3）他們「褻慢施恩的聖靈」——那恩慈地賜給人、在各處作恩典之工的聖靈——施恩的聖靈，本當以最大的謹慎尊重和留意——這聖靈他們使祂擔憂、抵擋、消滅，更是褻慢祂，這是邪惡的最高行為，使罪人的情形絕望——拒絕讓福音的拯救應用於自己。如今他將此交給所有人的良心，向普遍的理性和公義上訴——這樣加重的罪豈不當受相當的刑罰——比那些「不得憐恤而死」之人更重的刑罰嗎？但有甚麼刑罰比「不得憐恤而死」更重呢？我回答：因憐憫而死——因他們所藐視的憐憫和恩典而死。當不僅神的公義、更是被濫用的恩典和憐憫呼求報復時，情形何等可畏！
4. 從聖經中對神報復性公義之性質的描述（Heb 10:30）。我們知道祂曾說：「伸冤在我。」這取自詩94:1：「伸冤屬乎我。」主的威嚴藉着啟示和理性為人所知。報復性公義是神榮耀雖然可畏的屬性；它屬於祂，祂必在藐視祂恩典的罪人頭上使用和執行它；祂必為自己、為祂的兒子、聖靈和約，向背道者報復。那時他們的情形何等可畏！另一處引文出於申32:36：「主要審判祂的百姓」；祂必搜查試驗祂可見的教會，必發現並揭露那些自稱是猶太人其實不是、而是撒但一會的人；祂必將寶貴的從卑賤的分別出來，必以最大的嚴厲懲罰錫安中的罪人。如今那些認識那說「伸冤在我，我必報應」的人必如使徒所作的結論（Heb 10:31）：「落在永生神的手裏，真是可怕的！」那些知道從神恩惠而來之喜樂的人，可以藉此判斷祂報復性忿怒的能力和可畏。此處請注意：不悔改之罪人和背道者永遠的悲慘將是甚麼：他們要落在永生神的手裏；他們的刑罰要從神自己的手而來。祂將他們交在祂公義的手中；祂必親自對付他們；他們最大的悲慘將是神聖忿怒在靈魂上的直接印記。當祂藉受造之物刑罰他們時，工具會減弱一些打擊的力量；但當祂親手如此行時，那是無限的悲慘。他們要從神手中受這，他們要躺臥在憂愁中；他們的毁滅要從祂榮耀大能的同在中而來；當他們在地獄中鋪下悲慘的床時，他們將發現神在那裏，祂的同在將是他們最大的恐懼和折磨。而祂是永生神；祂永遠活着，也必永遠刑罰。
5. 他藉着提醒他們先前為基督所受的苦來勸勉他們堅忍：「你們要追念往日，蒙了光照以後所忍受大爭戰的各樣苦難」（Heb 10:32）。在福音早期，對基督徒宗教的宣認者興起了非常猛烈的逼迫，信主的希伯來人有他們的份：他要他們記念：
（1）他們何時受了苦：「在往日，蒙了光照以後」；即神將生命吹入他們靈魂中、使神聖的光在他們心思中升起、將他們納入祂的恩惠和約中之後；那時地和地獄聯合一切力量反對他們。此處請注意：天然的狀態是黑暗的狀態，繼續在那狀態中的人不受撒但和世界的攪擾；但恩典的狀態是光的狀態，因此黑暗的權勢必猛烈反對它。凡在基督耶穌裏敬虔度日的，必受逼迫。
（2）他們受了甚麼苦：他們「忍受大爭戰的各樣苦難」——許多各樣的苦難聯合起來反對他們，他們與之有了極大的爭戰。義人多有苦難。[1] 他們在自己身上受苦。在他們自己的位格上；他們成了「戲景」，給世界、天使和觀看的（林前4:9）。在他們的名聲和聲譽上（Heb 10:33），因許多毁謗。基督徒當看重自己的名聲；他們尤其如此行，因為宗教的名聲受到牽涉：這使毁謗成為極大的苦難。他們在財產上受苦——被搶去家業、被罰款和沒收。[2] 他們在弟兄的苦難中受苦：「一面陪伴那些這樣受苦的人。」基督徒的靈是同情的靈，不是自私的靈，而是憐憫的靈；它使每個基督徒的受苦成為我們自己的，使我們憐恤別人、探訪他們、幫助他們、為他們代求。基督徒是一個身體，被一位靈所激勵，投身於一個共同的事業和利益中，是那位「在祂百姓一切苦難中也同受苦難」之神的兒女。身體的一個肢體受苦，其餘的都一同受苦。使徒特別提到他們如何與他同情（Heb 10:34）：「你們體恤了那些被捆鎖的人。」我們當感謝地承認基督徒朋友在我們受苦之下對我們所顯的同情。
（3）他們如何受了苦。他們在先前的受苦下得了大支持；他們忍耐地受了苦，不僅如此，更是「甘心」地從神領受為祂所賜的恩惠和尊榮——他們被算為配為基督的名受辱。神能以裏面的人一切的能力堅固祂受苦的百姓，達到一切忍耐和恆久忍耐，而且帶着喜樂（西1:11）。
（4）使他們能在受苦下如此堅持的是甚麼。他們在自己裏面知道他們在天上有更美長存的家業。請注意：[1] 聖徒在天上的幸福是「家業」——有真實分量和價值的東西。這裏的一切不過是影子。[2] 它是比他們在此所能擁有或失去的任何東西更美的家業。[3] 它是長存的家業，它將比時間更長存、與永恆並行；他們永不能花盡它；他們的仇敵永不能從他們奪去它，如同奪去他們屬世的財物。[4] 這將為他們在此所能失去和受的一切作豐富的補償。在天上他們必有更美的生命、更美的產業、更美的自由、更美的社交、更美的心、更美的工作——樣樣都更美。[5] 基督徒當在自己裏面知道這事，當在自己裏面得着這事的確據（神的靈與他們的靈同作見證），因為這確實的知識將幫助他們忍受他們在此可能遇見的任何苦難爭戰。
6. 他從等候一切忠信基督徒的賞賜來勸勉他們堅忍（Heb 10:35）：「所以，你們不可丟棄坦然無懼的心，這樣的心存有很大的賞賜。」此處，（1）他勸他們不可丟棄他們的坦然無懼——即他們聖潔的勇氣和膽量，而要堅守他們先前為之受了許多苦並如此好地忍受了那些苦難的承認。（2）他以確據鼓勵他們——他們聖潔坦然無懼的賞賜將是極大的。它本身帶着現今的賞賜——在聖潔的平安和喜樂中，在神豐富的同在和祂的能力安息在他們身上中；並且在將來必有極大的賞賜。（3）他向他們表明在我們現今的狀態中忍耐之恩是何等必需的恩典（Heb 10:36）：「你們必須忍耐，使你們行完了神的旨意，就可以得着所應許的」——即這應許的賞賜。請注意：聖徒幸福的最大部分是在應許中。他們必須先行完神的旨意才能得着所應許的；而在他們行完神的旨意之後，他們需要忍耐來等候應許應驗的時候；他們需要忍耐來存活到神召他們去的時候。這是對基督徒忍耐的試驗——在他們的工作完成後甘心活着，等候賞賜直到神的時候來到。當我們不能再作祂作工的僕人時，我們必須作祂等候的僕人。那些已經有並操練了許多忍耐的人必須有並操練更多，直到他們死。（4）為幫助他們的忍耐，他以基督再來拯救和賞賜他們的臨近來向他們確保（Heb 10:37）：「因為還有一點點時候，那要來的就來，並不遲延。」祂快要在死亡時到他們那裏，終止他們一切的受苦，給他們生命的冠冕。祂快要來審判，終止全教會（祂一切奧祕身體）的受苦，並在最公開的方式中給他們豐盛而榮耀的賞賜。兩者都有定時，過了那時祂必不遲延（哈2:3）。基督徒現今的爭戰或許猛烈，但必快過去。
7. 他告訴他們這是他們的特徵並將成為他們的福樂來勸勉他們堅忍；而背道是那些犯這罪之人的羞辱，也將是他們的毁滅（Heb 10:38,39）：「只是義人必因信得生」等。（1）義人的尊榮特徵是在最大的苦難時期他們能因信得生；他們能靠對神應許之真實的確信活着。信心給他們注入生命和活力。他們能信靠神、靠祂活着、等候祂的時候；而隨着他們的信心維持他們現今的屬靈生命，將來它必被加冠以永遠的生命。（2）背道是那些神不喜悅之人的記號和烙印；它是神嚴厲不悅和忿怒的原因。神從不喜悅那些不堅忍之人的形式主義宣認和外在的本分和事奉。祂那時就看見了他們心中的虛偽；而當他們宗教的形式主義以公開背道告終時，祂大大被激怒。祂以極大的不悅注視他們；他們是祂的絆腳石。（3）使徒以宣稱他對自己和這些希伯來人的美好盼望作結——他們不會失去義人的特徵和福樂，也不會落在惡人的烙印和悲慘之下（Heb 10:39）：「我們卻不是」等；似乎他在說：「我盼望我們不是那些退後的人。我盼望你們和我——既已遇見了極大的試煉、並在神的恩典堅固我們的信心的支持下承受了——在任何時候不會被撇下以致退後入沉淪；而是神仍必以祂的大能藉着信心保守我們直到拯救。」請注意：[1] 宣認者可以走得很遠，最終卻退後；而這從神退後就是退向沉淪：我們越遠離神，就越接近毁滅。[2] 那些在大試煉中至今保持忠信的人有理由盼望同樣的恩典仍足以幫助他們因信活着，直到他們領受他們信心和忍耐的結局——就是靈魂的拯救。我們若因信活着、在信心中死去，我們的靈魂便永遠安全。
英文原文
The Consecrated Way; Cautions against Apostasy; Perseverance Inculcated (62 AD)
¹⁹ Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
²⁰ By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
²¹ And having a high priest over the house of God;
²² Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
²³ Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)
²⁴ And let us consider one another to provoke unto love and to good works:
²⁵ Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
²⁶ For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
²⁷ But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
²⁸ He that despised Moses' law died without mercy under two or three witnesses:
²⁹ Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
³⁰ For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.
³¹ It is a fearful thing to fall into the hands of the living God.
³² But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;
³³ Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.
³⁴ For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.
³⁵ Cast not away therefore your confidence, which hath great recompence of reward.
³⁶ For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.
³⁷ For yet a little while, and he that shall come will come, and will not tarry.
³⁸ Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.
³⁹ But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
I. Here the apostle sets forth the dignities of the gospel state. It is fit that believers should know the honours and privileges that Christ has procured for them, that, while they take the comfort, they may give him the glory of all. The privileges are, 1. Boldness to enter into the holiest. They have access to God, light to direct them, liberty of spirit and of speech to conform to the direction; they have a right to the privilege and a readiness for it, assistance to use and improve it and assurance of acceptance and advantage. They may enter into the gracious presence of God in his holy oracles, ordinances, providences, and covenant, and so into communion with God, where they receive communications from him, till they are prepared to enter into his glorious presence in heaven. 2. A high priest over the house of God, even this blessed Jesus, who presides over the church militant, and every member thereof on earth, and over the church triumphant in heaven. God is willing to dwell with men on earth, and to have them dwell with him in heaven; but fallen man cannot dwell with God without a high priest, who is the Mediator of reconciliation here and of fruition hereafter.
II. The apostle tells us the way and means by which Christians enjoy such privileges, and, in general, declares it to be by the blood of Jesus, by the merit of that blood which he offered up to God as an atoning sacrifice: he has purchased for all who believe in him free access to God in the ordinances of his grace here and in the kingdom of his glory. This blood, being sprinkled on the conscience, chases away slavish fear, and gives the believer assurance both of his safety and his welcome into the divine presence. Now the apostle, having given this general account of the way by which we have access to God, enters further into the particulars of it, Heb 10:20. As, 1. It is the only way; there is no way left but this. The first way to the tree of life is, and has been, long shut up. 2. It is a new way, both in opposition to the covenant of works and to the antiquated dispensation of the Old Testament; it is via novissima—the last way that will ever be opened to men. Those who will not enter in this way exclude themselves for ever. It is a way that will always be effectual. 3. It is a living way. It would be death to attempt to come to God in the way of the covenant of works; but this way we may come to God, and live. It is by a living Saviour, who, though he was dead, is alive; and it is a way that gives life and lively hope to those who enter into it. 4. It is a way that Christ has consecrated for us through the veil, that is, his flesh. The veil in the tabernacle and temple signified the body of Christ; when he died, the veil of the temple was rent in sunder, and this was at the time of the evening sacrifice, and gave the people a surprising view into the holy of holies, which they never had before. Our way to heaven is by a crucified Saviour; his death is to us the way of life. To those who believe this he will be precious.
III. He proceeds to show the Hebrews the duties binding upon them on account of these privileges, which were conferred in such an extraordinary way, Heb 10:22,23, etc.
1. They must draw near to God, and that in a right manner. They must draw near to God. Since such a way of access and return to God is opened, it would be the greatest ingratitude and contempt of God and Christ still to keep at a distance from him. They must draw near by conversion, and by taking hold of his covenant. They must draw near in all holy conversation, like Enoch walking with God. They must draw near in humble adorations, worshipping at his footstool. They must draw near in holy dependence, and in a strict observance of the divine conduct towards them. They must draw near in conformity to God, and communion with him, living under his blessed influence, still endeavouring to get nearer and nearer, till they come to dwell in his presence; but they must see to it that they make their approach to God after a right manner. (1.) With a true heart, without any allowed guile or hypocrisy. God is the searcher of hearts, and he requires truth in the inward parts. Sincerity is our gospel perfection, though not our justifying righteousness. (2.) In full assurance of faith, with a faith grown up to a full persuasion that when we come to God by Christ we shall have audience and acceptance. We should lay aside all sinful distrust. Without faith it is impossible to please God; and the stronger our faith is the more glory we give to God. And, (3.) Having our hearts sprinkled from an evil conscience, by a believing application of the blood of Christ to our souls. They may be cleansed from guilt, from filth, from sinful fear and torment, from all aversion to God and duty, from ignorance, and error, and superstition, and whatever evils the consciences of men are subject to by reason of sin. (4.) Our bodies washed with pure water, that is, with the water of baptism (by which we are recorded among the disciples of Christ, members of his mystical body), or with the sanctifying virtue of the Holy Spirit, reforming and regulating our outward conversation as well as our inward frame, cleansing from the filthiness of the flesh as well as of the spirit. The priests under the law were to wash, before they went into the presence of the Lord to offer before him. There must be a due preparation for making our approaches to God.
2. The apostle exhorts believers to hold fast the profession of their faith, Heb 10:23. Here observe, (1.) The duty itself—to hold fast the profession of our faith, to embrace all the truths and ways of the gospel, to get fast hold of them, and to keep that hold against all temptation and opposition. Our spiritual enemies will do what they can to wrest our faith, and hope, and holiness, and comfort, out of our hands, but we must hold fast our religion as our best treasure. (2.) The manner in which we must do this—without wavering, without doubting, without disputing, without dallying with temptation to apostasy. Having once settled these great things between God and our souls, we must be stedfast and immovable. Those who begin to waver in matters of Christian faith and practice are in danger of falling away. (3.) The motive or reason enforcing this duty: He is faithful that hath promised. God has made great and precious promises to believers, and he is a faithful God, true to his word; there is no falseness nor fickleness with him, and there should be none with us. His faithfulness should excite and encourage us to be faithful, and we must depend more upon his promises to us than upon our promises to him, and we must plead with him the promise of grace sufficient.
IV. We have the means prescribed for preventing our apostasy, and promoting our fidelity and perseverance, Heb 10:24,25, etc. He mentions several; as, 1. That we should consider one another, to provoke to love and to good works. Christians ought to have a tender consideration and concern for one another; they should affectionately consider what their several wants, weaknesses, and temptations are; and they should do this, not to reproach one another, to provoke one another not to anger, but to love and good works, calling upon themselves and one another to love God and Christ more, to love duty and holiness more, to love their brethren in Christ more, and to do all the good offices of Christian affection both to the bodies and the souls of each other. A good example given to others is the best and most effectual provocation to love and good works. 2. Not to forsake the assembling of ourselves together, Heb 10:25. It is the will of Christ that his disciples should assemble together, sometimes more privately for conference and prayer, and in public for hearing and joining in all the ordinances of gospel worship. There were in the apostles' times, and should be in every age, Christian assemblies for the worship of God, and for mutual edification. And it seems even in those times there were some who forsook these assemblies, and so began to apostatize from religion itself. The communion of saints is a great help and privilege, and a good means of steadiness and perseverance; hereby their hearts and hands are mutually strengthened. 3. To exhort one another, to exhort ourselves and each other, to warn ourselves and one another of the sin and danger of backsliding, to put ourselves and our fellow-christians in mind of our duty, of our failures and corruptions, to watch over one another, and be jealous of ourselves and one another with a godly jealousy. This, managed with a true gospel spirit, would be the best and most cordial friendship. 4. That we should observe the approaching of times of trial, and be thereby quickened to greater diligence: So much the more, as you see the day approaching. Christians ought to observe the signs of the times, such as God has foretold. There was a day approaching, a terrible day to the Jewish nation, when their city should be destroyed, and the body of the people rejected of God for rejecting Christ. This would be a day of dispersion and temptation to the chosen remnant. Now the apostle puts them upon observing what signs there were of the approach of such a terrible day, and upon being the more constant in meeting together and exhorting one another, that they might be the better prepared for such a day. There is a trying day coming on us all, the day of our death, and we should observe all the signs of its approaching, and improve them to greater watchfulness and diligence in duty.
V. Having mentioned these means of establishment, the apostle proceeds, in the close of the chapter, to enforce his exhortations to perseverance, and against apostasy, by many very weighty considerations, Heb 10:26,27, etc.
1. From the description he gives of the sin of apostasy. It is sinning wilfully after we have received the knowledge of the truth, sinning wilfully against that truth of which we have had convincing evidence. This text has been the occasion of great distress to some gracious souls; they have been ready to conclude that every wilful sin, after conviction and against knowledge, is the unpardonable sin: but this has been their infirmity and error. The sin here mentioned is a total and final apostasy, when men with a full and fixed will and resolution despise and reject Christ, the only Saviour,—despise and resist the Spirit, the only sanctifier,—and despise and renounce the gospel, the only way of salvation, and the words of eternal life; and all this after they have known, owned, and professed, the Christian religion, and continue to do so obstinately and maliciously. This is the great transgression: the apostle seems to refer to the law concerning presumptuous sinners, Nu 15:30,31. They were to be cut off.
2. From the dreadful doom of such apostates. (1.) There remains no more sacrifice for such sins, no other Christ to come to save such sinners; they sin against the last resort and remedy. There were some sins under the law for which no sacrifices were provided; but yet if those who committed them did truly repent, though they might not escape temporal death, they might escape eternal destruction; for Christ would come, and make atonement. But now those under the gospel who will not accept of Christ, that they may be saved by him, have no other refuge left them. (2.) There remains for them only a certain fearful looking for of judgment, Heb 10:27. Some think this refers to the dreadful destruction of the Jewish church and state; but certainly it refers also to the utter destruction that awaits all obstinate apostates at death and judgment, when the Judge will discover a fiery indignation against them, which will devour the adversaries; they will be consigned to the devouring fire and to everlasting burnings. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their own consciences, a dreadful looking for it, with a despair of ever being able either to endure or escape it.
3. From the methods of divine justice with those who despised Moses's law, that is, sinned presumptuously, despising his authority, his threatenings and his power. These, when convicted by two or three witnesses, were put to death; they died without mercy, a temporal death. Observe, Wise governors should be careful to keep up the credit of their government and the authority of the laws, by punishing presumptuous offenders; but then in such cases there should be good evidence of the fact. Thus God ordained in Moses's law; and hence the apostle infers the heavy doom that will fall upon those that apostatize from Christ. Here he refers to their own consciences, to judge how much sorer punishment the despisers of Christ (after they have professed to know him) are likely to undergo; and they may judge of the greatness of the punishment by the greatness of the sin. (1.) They have trodden under foot the Son of God. To trample upon an ordinary person shows intolerable insolence; to treat a person of honour in that vile manner is insufferable; but to deal thus with the Son of God, who himself is God, must be the highest provocation—to trample upon his person, denying him to be the Messiah—to trample upon his authority, and undermine his kingdom—to trample upon his members as the offscouring of all things, and not fit to live in the world; what punishment can be too great for such men? (2.) They have counted the blood of the covenant, wherewith he was sanctified, an unholy thing; that is, the blood of Christ, with which the covenant was purchased and sealed, and wherewith Christ himself was consecrated, or wherewith the apostate was sanctified, that is, baptized, visibly initiated into the new covenant by baptism, and admitted to the Lord's supper. Observe, There is a kind of sanctification which persons may partake of and yet fall away: they may be distinguished by common gifts and graces, by an outward profession, by a form of godliness, a course of duties, and a set of privileges, and yet fall away finally. Men who have seemed before to have the blood of Christ in high esteem may come to account it an unholy thing, no better than the blood of a malefactor, though it was the world's ransom, and every drop of it of infinite value. (3.) Those have done despite unto the Spirit of grace, the Spirit that is graciously given to men, and that works grace wherever it is,—the Spirit of grace, that should be regarded and attended to with the greatest care,—this Spirit they have grieved, resisted, quenched, yea, done despite to him, which is the highest act of wickedness, and makes the case of the sinner desperate, refusing to have the gospel salvation applied to him. Now he leaves it to the consciences of all, appeals to universal reason and equity, whether such aggravated crimes ought not to receive a suitable punishment, a sorer punishment than those who had died without mercy? But what punishment can be sorer than to die without mercy? I answer, To die by mercy, by the mercy and grace which they have despised. How dreadful is the case when not only the justice of God, but his abused grace and mercy call for vengeance!
4. From the description we have in the scripture of the nature of God's vindictive justice, Heb 10:30. We know that he has said, Vengeance is mine. This is taken out of Ps 94:1, Vengeance belongs unto me. The terrors of the Lord are known both by revelation and reason. Vindictive justice is a glorious, though terrible attribute of God; it belongs to him, and he will use and execute it upon the heads of such sinners as despise his grace; he will avenge himself, and his Son, and Spirit, and covenant, upon apostates. And how dreadful then will their case be! The other quotation is from De 32:36, The Lord will judge his people; he will search and try his visible church, and will discover and detect those who say they are Jews, and are not, but are of the synagogue of Satan; and he will separate the precious from the vile, and will punish the sinners in Zion with the greatest severity. Now those who know him who hath said, Vengeance belongeth to me, I will recompense, must needs conclude, as the apostle does (Heb 10:31): It is a fearful thing to fall into the hands of the living God. Those who know the joy that results from the favour of God can thereby judge of the power and dread of his vindictive wrath. Observe here, What will be the eternal misery of impenitent sinners and apostates: they shall fall into the hands of the living God; their punishment shall come from God's own hand. He takes them into the hand of his justice; he will deal with them himself; their greatest misery will be the immediate impressions of divine wrath on the soul. When he punishes them by creatures, the instrument abates something of the force of the blow; but, when he does it by his own hand, it is infinite misery. This they shall have at God's hand, they shall lie down in sorrow; their destruction shall come from his glorious powerful presence; when they make their woeful bed in hell, they will find that God is there, and his presence will be their greatest terror and torment. And he is a living God; he lives for ever, and will punish for ever.
5. He presses them to perseverance by putting them in mind of their former sufferings for Christ: But call to mind the former days, in which, after you were illuminated, you endured a great fight of afflictions, Heb 10:32. In the early days of the gospel there was a very hot persecution raised up against the professors of the Christian religion, and the believing Hebrews had their share of it: he would have them to remember,
(1.) When they had suffered: In former days, after they were illuminated; that is, as soon as God had breathed life into their souls, and caused divine light to spring up in their minds, and taken them into his favour and covenant; then earth and hell combined all their force against them. Here observe, A natural state is a dark state, and those who continue in that state meet with no disturbance from Satan and the world; but a state of grace is a state of light, and therefore the powers of darkness will violently oppose it. Those who will live godly in Christ Jesus must suffer persecution.
(2.) What they suffered: they endured a great fight of afflictions, many and various afflictions united together against them, and they had a great conflict with them. Many are the troubles of the righteous. [1.] They were afflicted in themselves. In their own persons; they were made gazing-stocks, spectacles to the world, angels, and men, 1Co 4:9. In their names and reputations (Heb 10:33), by many reproaches. Christians ought to value their reputation; and they do so especially because the reputation of religion is concerned: this makes reproach a great affliction. They were afflicted in their estates, by the spoiling of their goods, by fines and forfeitures. [2.] They were afflicted in the afflictions of their brethren: Partly while you became companions of those that were so used. The Christian spirit is a sympathizing spirit, not a selfish spirit, but a compassionate spirit; it makes every Christian's suffering our own, puts us upon pitying others, visiting them, helping them, and pleading for them. Christians are one body, are animated by one spirit, have embarked in one common cause and interest, and are the children of that God who is afflicted in all the afflictions of his people. If one member of the body suffers, all the rest suffer with it. The apostle takes particular notice how they had sympathized with him (Heb 10:34): You had compassion on me in my bonds. We must thankfully acknowledge the compassions our Christian friends have shown for us under our afflictions.
(3.) How they had suffered. They had been mightily supported under their former sufferings; they took their sufferings patiently, and not only so, but joyfully received it from God as a favour and honour conferred upon them that they should be thought worthy to suffer reproach for the name of Christ. God can strengthen his suffering people with all might in the inner man, to all patience and long-suffering, and that with joyfulness, Col 1:11.
(4.) What it was that enabled them thus to bear up under their sufferings. They knew in themselves that they had in heaven a better and a more enduring substance. Observe, [1.] The happiness of the saints in heaven is substance, something of real weight and worth. All things here are but shadows. [2.] It is a better substance than any thing they can have or lose here. [3.] It is an enduring substance, it will out-live time and run parallel with eternity; they can never spend it; their enemies can never take it from them, as they did their earthly goods. [4.] This will make a rich amends for all they can lose and suffer here. In heaven they shall have a better life, a better estate, better liberty, better society, better hearts, better work, every thing better. [5.] Christians should know this in themselves, they should get the assurance of it in themselves (the Spirit of God witnessing with their spirits), for the assured knowledge of this will help them to endure any fight of afflictions they may be encountered with in this world.
6. He presses them to persevere, from that recompense of reward that waited for all faithful Christians (Heb 10:35): Cast not away therefore your confidence, which hath great recompense of reward. Here, (1.) He exhorts them not to cast away their confidence, that is, their holy courage and boldness, but to hold fast that profession for which they had suffered so much before, and borne those sufferings so well. (2.) He encourages them to this by assuring them that the reward of their holy confidence would be very great. It carries a present reward in it, in holy peace and joy, and much of God's presence and his power resting upon them; and it shall have a great recompense of reward hereafter. (3.) He shows them how necessary a grace the grace of patience is in our present state (Heb 10:36): You have need of patience, that after you have done the will of God you might receive the promise; that is, this promised reward. Observe, The greatest part of the saints' happiness is in promise. They must first do the will of God before they receive the promise; and, after they have done the will of God, they have need of patience to wait for the time when the promise shall be fulfilled; they have need of patience to live till God calls them away. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for the reward till God's time to give it them is come. We must be God's waiting servants when we can be no longer his working servants. Those who have had and exercised much patience already must have and exercise more till they die. (4.) To help their patience, he assures them of the near approach of Christ's coming to deliver and to reward them (Heb 10:37): For yet a little while, and he that shall come will come, and will not tarry. He will soon come to them at death, and put an end to all their sufferings, and give them a crown of life. He will soon come to judgment, and put an end to the sufferings of the whole church (all his mystical body), and give them an ample and glorious reward in the most public manner. There is an appointed time for both, and beyond that time he will not tarry, Hab 2:3. The Christian's present conflict may be sharp, but it will be soon over.
7. He presses them to perseverance, by telling them that this is their distinguishing character and will be their happiness; whereas apostasy is the reproach, and will be the ruin, of all who are guilty of it (Heb 10:38,39): Now the just shall live by faith, etc. (1.) It is the honourable character of just men that in times of the greatest affliction they can live by faith; they can live upon the assured persuasion they have of the truth of God's promises. Faith puts life and vigour into them. They can trust God, and live upon him, and wait his time: and, as their faith maintains their spiritual life now, it shall be crowned with eternal life hereafter. (2.) Apostasy is the mark and the brand of those in whom God takes no pleasure; and it is a cause of God's severe displeasure and anger. God never was pleased with the formal profession and external duties and services of such as do not persevere. He saw the hypocrisy of their hearts then; and he is greatly provoked when their formality in religion ends in an open apostasy from religion. He beholds them with great displeasure; they are an offence to him. (3.) The apostle concludes with declaring his good hope concerning himself and these Hebrews, that they should not forfeit the character and happiness of the just, and fall under the brand and misery of the wicked (Heb 10:39): But we are not, etc.; as if he had said, "I hope we are not of those who draw back. I hope that you and I, who have met with great trials already, and have been supported under them by the grace of God strengthening our faith, shall not be at any time left to ourselves to draw back to perdition; but that God will still keep us by his mighty power through faith unto salvation." Observe, [1.] Professors may go a great way, and after all draw back; and this drawing back from God is drawing on to perdition: the further we depart from God the nearer we approach to ruin. [2.] Those who have been kept faithful in great trials for the time past have reason to hope that the same grace will be sufficient to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. If we live by faith, and die in faith, our souls will be safe for ever.
使徒深知他所寫信的希伯來人奇異地迷戀利未人的安排，因此滿口論據要使他們從中斷奶；為此他在本章中：I. 貶抑那整個祭司職分和祭物（Heb 10:1-6）。II. 他將基督的祭司職分高高舉起，好有效地將祂和祂的福音推薦給他們（Heb 10:7-18）。III. 他向信徒顯明他們身分的尊榮和尊嚴，並呼召他們盡相稱的本分（Heb 10:19-39）。