서론
無標題
英文原文
The apostle, in this chapter, applies what he has collected in the chapter foregoing, and makes use of it as a great motive to patience and perseverance in the Christian faith and state, pressing home the argument, I. From a greater example than he had yet mentioned, and that is Christ himself, Heb 12:1-3. II. From the gentle and gracious nature of the afflictions they endured in their Christian course, Heb 12:4-17. III. From the communion and conformity between the state of the gospel-church on earth and the triumphant church in heaven, Heb 12:18-29.
1-3
Christ the Great Exemplar (62 AD)
基督為至高典範（公元62年）
¹ 我們既有這許多的見證人，如同雲彩圍着我們，就當放下各樣的重擔，脫去容易纏累我們的罪，存心忍耐，奔那擺在我們前頭的路程，
² 仰望為我們信心創始成終的耶穌。祂因那擺在前面的喜樂，就輕看羞辱，忍受了十字架的苦難，便坐在神寶座的右邊。
³ 那忍受罪人這樣頂撞的，你們要思想，免得疲倦灰心。
此處請注意，使徒力勸希伯來人——並極盼望他們遵從——的重大本分是甚麼，那就是：「放下各樣的重擔，脫去那容易纏累他們的罪，存心忍耐，奔那擺在他們前頭的路程。」這本分由兩部分組成：一部分是預備性的，另一部分是完成的。
I. 預備性的：「放下各樣的重擔，和那容易纏累的罪。」1. 「各樣的重擔」，即一切對身體、對今生和今世的過度情感和掛慮。對今生過度的掛慮或貪戀，是靈魂上的死重——當靈魂當上升時將它拉下，當它當前進時將它拉回；這使本分和困難變得比原來更艱難更沉重。2. 「容易纏累我們的罪」——那因着我們所處的環境、我們的體質、我們的同伴而對我們最有利的罪。這可指不信這致死的罪，或更可能指猶太人所鍾愛的罪——對自己安排的過度眷戀。「讓我們放下」一切外在和內在的障礙。
II. 完成的：「存心忍耐，奔那擺在我們前頭的路程。」使徒用的是體育的語言，取自奧林匹克及其他競技。
1. 基督徒有一場路程要奔跑——事奉的路程和受苦的路程，主動順從和被動順從的歷程。
2. 這路程擺在他們前頭；它已為他們標明——藉着神的話語和神忠心僕人的榜樣，即那圍繞他們的許多見證人。它有適當的界限和方向為他們標出；他們奔跑的目標和獎賞擺在他們前頭。
3. 這路程必須存着忍耐和堅持來奔跑。需要忍耐來對付路上的困難，需要堅持來抵擋一切停步或偏離的試探。信心和忍耐是制勝的恩典，因此必須常常培養並保持活潑的運用。
4. 基督徒有一位比前面所提的任何一位或全體都更大的榜樣，來激勵和鼓勵他們在基督徒的道路上，那就是主耶穌基督：「仰望為我們信心創始成終的耶穌」（Heb 12:2）。此處請注意：
（1）我們的主耶穌對祂的百姓是甚麼：祂是他們「信心的創始成終者」——信心的開始者、完全者和賞賜者。[1] 祂是信心的創始者；不僅是對象，更是創始者。祂是我們信心的偉大領袖和先例——「祂倚靠神」；祂是信心之靈的買贖者，信心之則的頒佈者，信心之恩的有效原因，在各方面都是我們信心的創始者。[2] 祂是「我們信心的成終者」；祂是一切聖經應許和預言的成就者和應驗；祂是聖經正典的完全者；祂是恩典的成終者，是信心之工在祂百姓靈魂中大能的成終者；祂也是他們信心的審判者和賞賜者；祂判定誰達到了目標，而獎賞是從祂而來、在祂裏面領受的。
（2）基督在祂的路程和歷程中遭遇了怎樣的試煉。[1] 祂「忍受了罪人這樣對祂的頂撞」（Heb 12:3）；祂忍受了他們對祂的反對——無論是在言語上還是在行為上。他們不斷地反駁祂，阻撓祂的大計劃；雖然祂可以輕易地反駁並挫敗他們，有時也給他們見識祂能力的樣品，卻以極大的忍耐容忍他們的惡行。他們的反對是針對基督自己的——針對祂神而人的位格，針對祂的權柄，針對祂的傳道，而祂忍受了這一切。[2] 祂「忍受了十字架」——祂在世上所遭遇的一切苦難；因為祂早早背起自己的十字架，至終被釘在其上，忍受了痛苦、羞辱、被咒詛的死——在其中祂被列在罪犯之中，與最卑劣的犯人同列；然而這一切祂以不可征服的忍耐和決心忍受了。[3] 祂「輕看羞辱」。人對祂的一切辱罵——無論在祂生前還是死時——祂都輕看了；祂無限地超越它們；祂知道自己的無辜和卓越，輕看了輕看祂之人的無知和惡意。
（3）在這些無可比擬的受苦之下支撐基督人性的靈魂的是甚麼；那就是「擺在祂前面的喜樂」。祂在一切受苦之下有在望的、令祂喜悅的事物；祂因看見藉着自己的受苦祂將向受傷害的神的公義作出滿足、為祂的尊榮和治理提供保障而喜樂，因看見祂將使神與人和好、印證恩典之約並作其中保、為罪魁開啓救恩之路、並有效地拯救一切父所賜給祂的人、自己成為許多弟兄中的長子而喜樂。這就是擺在祂前面的喜樂。
（4）祂受苦的報償：祂「坐在神寶座的右邊」。基督作為中保被高舉到至高尊榮、極大權柄和影響力的地位；祂在父的右邊。天地之間一切的事都經過祂；祂成就一切所成的事；祂「長遠活着，為祂的百姓代求」。
（5）我們對這位耶穌當盡的本分是甚麼。[1] 仰望祂；即我們當不斷將祂擺在面前作我們的榜樣和極大的鼓勵；我們當仰望祂得引導、得幫助、得悅納——在我們一切受苦之中。[2] 思想祂，多多默想祂，從祂的情形與我們的情形推理。我們當「類比」——如原文所言；將基督的受苦與我們的比較；我們必發現，正如祂的受苦在本性和量上遠超我們的，祂的忍耐也遠超我們的，是我們當效法的完全榜樣。
（6）我們如此行的益處：這將成為防止我們疲倦灰心的方法（Heb 12:3）：「免得你們疲倦灰心。」請注意：[1] 最好的人在試煉和患難之下，尤其當它們沉重而持久時，也容易疲倦灰心；這是出於恩典的不完全和殘餘的敗壞。[2] 防止這一點的最好方法是仰望耶穌、思想祂。信心和默想必帶來力量、安慰和勇氣的新鮮供應；因為祂已向他們保證，他們「若與祂一同受苦，也必與祂一同作王」；這盼望要作他們的頭盔。
英文原文
Christ the Great Exemplar (62 AD)
¹ Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,
² Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
³ For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.
Here observe what is the great duty which the apostle urges upon the Hebrews, and which he so much desires they would comply with, and that is, to lay aside every weight, and the sin that did so easily beset them, and run with patience the race set before them. The duty consists of two parts, the one preparatory, the other perfective.
I. Preparatory: Lay aside every weight, and the sin, etc. 1. Every weight, that is, all inordinate affection and concern for the body, and the present life and world. Inordinate care for the present life, or fondness for it, is a dead weight upon the soul, that pulls it down when it should ascend upwards, and pulls it back when it should press forward; it makes duty and difficulties harder and heavier than they would be. 2. The sin that doth so easily beset us; the sin that has the greatest advantage against us, by the circumstances we are in, our constitution, our company. This may mean either the damning sin of unbelief or rather the darling sin of the Jews, an over-fondness for their own dispensation. Let us lay aside all external and internal hindrances.
II. Perfective: Run with patience the race that is set before us. The apostle speaks in the gymnastic style, taken from the Olympic and other exercises.
1. Christians have a race to run, a race of service and a race of sufferings, a course of active and passive obedience.
2. This race is set before them; it is marked out unto them, both by the word of God and the examples of the faithful servants of God, that cloud of witnesses with which they are compassed about. It is set out by proper limits and directions; the mark they run to, and the prize they run for, are set before them.
3. This race must be run with patience and perseverance. There will be need of patience to encounter the difficulties that lie in our way, of perseverance to resist all temptations to desist or turn aside. Faith and patience are the conquering graces, and therefore must be always cultivated and kept in lively exercise.
4. Christians have a greater example to animate and encourage them in their Christian course than any or all who have been mentioned before, and that is the Lord Jesus Christ: Looking unto Jesus, the author and finisher of our faith, Heb 12:2. Here observe,
(1.) What our Lord Jesus is to his people: he is the author and finisher of their faith—the beginning, perfecter, and rewarder of it. [1.] He is the author of their faith; not only the object, but the author. He is the great leader and precedent of our faith, he trusted in God; he is the purchaser of the Spirit of faith, the publisher of the rule of faith, the efficient cause of the grace of faith, and in all respects the author of our faith. [2.] He is the finisher of our faith; he is the fulfiller and the fulfilling of all scripture-promises and prophecies; he is the perfecter of the canon of scripture; he is the finisher of grace, and of the work of faith with power in the souls of his people; and he is the judge and the rewarder of their faith; he determines who they are that reach the mark, and from him, and in him, they have the prize.
(2.) What trials Christ met with in his race and course. [1.] He endured the contradiction of sinners against himself (Heb 12:3); he bore the opposition that they made to him, both in their words and behaviour. They were continually contradicting him, and crossing in upon his great designs; and though he could easily have both confuted and confounded them, and sometimes gave them a specimen of his power, yet he endured their evil manners with great patience. Their contradictions were levelled against Christ himself, against his person as God-man, against his authority, against his preaching, and yet he endured all. [2.] He endured the cross—all those sufferings that he met with in the world; for he took up his cross betimes, and was at length nailed to it, and endured a painful, ignominious, and accursed death, in which he was numbered with the transgressors, the vilest malefactors; yet all this he endured with invincible patience and resolution. [3.] He despised the shame. All the reproaches that were cast upon him, both in his life and at his death, he despised; he was infinitely above them; he knew his own innocency and excellency, and despised the ignorance and malice of his despisers.
(3.) What it was that supported the human soul of Christ under these unparalleled sufferings; and that was the joy that was set before him. He had something in view under all his sufferings, which was pleasant to him; he rejoiced to see that by his sufferings he should make satisfaction to the injured justice of God and give security to his honour and government, that he should make peace between God and man, that he should seal the covenant of grace and be the Mediator of it, that he should open a way of salvation to the chief of sinners, and that he should effectually save all those whom the Father had given him, and himself be the first-born among many brethren. This was the joy that was set before him.
(4.) The reward of his suffering: he has sat down at the right hand of the throne of God. Christ, as Mediator, is exalted to a station of the highest honour, of the greatest power and influence; he is at the right hand of the Father. Nothing passes between heaven and earth but by him; he does all that is done; he ever lives to make intercession for his people.
(5.) What is our duty with respect to this Jesus. We must, [1.] Look unto him; that is, we must set him continually before us as our example, and our great encouragement; we must look to him for direction, for assistance, and for acceptance, in all our sufferings. [2.] We must consider him, meditate much upon him, and reason with ourselves from his case to our own. We must analogize, as the word is; compare Christ's sufferings and ours; and we shall find that as his sufferings far exceeded ours, in the nature and measure of them, so his patience far excels ours, and is a perfect pattern for us to imitate.
(6.) The advantage we shall reap by thus doing: it will be a means to prevent our weariness and fainting (Heb 12:3): Lest you be weary and faint in your minds. Observe, [1.] There is a proneness in the best to grow weary and to faint under their trials and afflictions, especially when they prove heavy and of long continuance: this proceeds from the imperfections of grace and the remains of corruption. [2.] The best way to prevent this is to look unto Jesus, and to consider him. Faith and meditation will fetch in fresh supplies of strength, comfort, and courage; for he has assured them, if they suffer with him, they shall also reign with him: and this hope will be their helmet.
4-17
The Benefit of Afflictions; The Use of Afflictions; Cautions against Apostasy (62 AD)
患難的益處；患難的功用；防備背道的警戒（公元62年）
⁴ 你們與罪惡相爭，還沒有抵擋到流血的地步。
⁵ 你們又忘了那勸你們如同勸兒子的話，說：我兒，你不可輕看主的管教，被祂責備的時候也不可灰心；
⁶ 因為主所愛的，祂必管教，又鞭打凡所收納的兒子。
⁷ 你們所忍受的，是神管教你們，待你們如同待兒子。焉有兒子不被父親管教的呢？
⁸ 管教原是眾子所共受的，你們若不受管教，就是私子，不是兒子了。
⁹ 再者，我們曾有生身的父管教我們，我們尚且敬重他，何況萬靈的父，我們豈不更當順服祂得生嗎？
¹⁰ 生身的父都是暫隨己意管教我們；惟有萬靈的父管教我們，是要我們得益處，使我們在祂的聖潔上有分。
¹¹ 凡管教的事，當時不覺得快樂，反覺得愁苦；後來卻為那經練過的人結出平安的果子，就是義。
¹² 所以，你們要把下垂的手、發酸的腿、挺起來；
¹³ 也要為自己的腳，把道路修直了，使瘸子不至歪腳，反得痊癒。
¹⁴ 你們要追求與眾人和睦，並要追求聖潔；非聖潔沒有人能見主。
¹⁵ 又要謹慎，恐怕有人失了神的恩；恐怕有毒根生出來擾亂你們，因此叫眾人沾染污穢；
¹⁶ 恐怕有淫亂的，有貪戀世俗如以掃的，他因一點食物把自己長子的名分賣了。
¹⁷ 後來想要承受父所祝的福，竟被棄絕，雖然號哭切求，卻得不着門路使他父親的心意回轉。這是你們知道的。
使徒在此藉着取自信主的希伯來人在基督徒的道路上所忍受之患難的溫和程度和恩典性質的論證，來強調忍耐和堅持的勸勉。
I. 從他們受苦的溫和適中的程度和量度：「你們與罪惡相爭，還沒有抵擋到流血的地步」（Heb 12:4）。請注意：
1. 他承認他們受了許多苦——他們曾與罪惡相爭到 agony 的地步。此處：（1）衝突的起因是罪，而與罪惡交戰便是為美好的事業而戰，因為罪是對神和人最壞的仇敵。我們屬靈的爭戰既是光榮的，也是必需的；因為我們不過是防衛自己，抵擋那若勝過我們便要毁滅我們的；我們為自己、為自己的性命而戰，因此當忍耐而堅決。（2）每一個基督徒都被編在基督的旗幟下，與罪惡相爭——抵擋罪惡的教義、罪惡的行為、罪惡的習慣和風俗——無論在自己裏面還是在別人裏面。
2. 他提醒他們本可能受更多的苦，他們沒有受別人那麼多的苦；因為他們「還沒有抵擋到流血的地步」——他們還未被召到殉道，雖然不知何時可能如此。在此學到：（1）我們的主耶穌——「我們救恩的元帥」——不是一開始就將祂的百姓召出來受最嚴厲的試煉，而是智慧地以較輕的受苦來訓練他們預備更大的。祂不將新酒裝在軟弱的器皿裏；祂是「溫柔的牧者」，不會過分驅趕「羊群中的幼崽」。（2）基督徒當留意基督在使試煉配合他們的力量上的溫和。他們不當誇大自己的患難，而當留意其中夾雜的憐憫，並當憐憫那些被召到烈火試煉中「抵擋到流血」的人——不是流仇敵的血，而是以自己的血印證他們的見證。（3）當基督徒看見別人在更大的試煉下堅持，又不知自己何時可能遇見更大的，就當以在較輕的試煉下灰心為恥。我們若與步行的人同跑尚且疲乏，怎能與馬競賽呢？我們若在平安之地尚且疲乏，在約旦的氾濫中又當如何呢？（耶12:5）。
II. 他從臨到神百姓之患難的特殊而恩典的性質來論證。雖然他們的仇敵和逼迫者可能是加諸這些患難的工具，但這些是神的管教；他們的天父在其中都有祂的手，且都有祂智慧的目的要藉此成就；這一點祂已事先告知他們，他們不應忘記（Heb 12:5）。請注意：
1. 那些就人參與其中而言可稱為真正逼迫的患難，就神參與其中而言卻是父親的責備和管教。為宗教的逼迫有時是對宗教宣認者之罪的改正和責備。人逼迫他們是因為他們是敬虔的；神管教他們是因為他們不夠敬虔：人逼迫他們是因為他們不肯放棄他們的宣認；神管教他們是因為他們沒有活出他們的宣認。
2. 神已指示祂的百姓在一切患難之下當如何行事為人；他們必須避免許多人陷入的極端。（1）他們不可輕看主的管教；他們不可對患難等閒視之、麻木不仁，因為這是神的手和杖，是祂為罪的責備。輕看患難的就是輕看神、輕看罪。（2）他們被責備時不可灰心；他們不可在試煉下沮喪沉淪，也不可煩躁埋怨，而要以信心和忍耐堅持。（3）他們若陷入這兩個極端中的任何一個，這表明他們忘記了天父在真誠溫柔的愛心中所給他們的忠告和勸誡。
3. 患難若正確地忍受，雖然可能是神不悅的果子，卻是祂對百姓的父愛和看顧的明證（Heb 12:6,7）：「主所愛的，祂必管教，又鞭打凡所收納的兒子。」請注意：（1）神最好的兒女也需要管教。他們有過失和愚昧，需要改正。（2）神雖然可能任憑別人在罪中，卻必管教自己兒女中的罪；他們屬祂的家，該受責備時不可逃脫祂的責備。（3）在此祂行事如父，待他們如兒女；沒有明智善良的父親會對自己兒女的過失如同對別人那樣視而不見；他的關係和情感使他有義務比自己兒女的過失比別人的過失更加注意。（4）被容讓在罪中而不受責備，是遠離神的可悲記號；這樣的人是私子，不是兒子。他們或許因生在教會範圍內而稱祂為父；但他們是另一位父親的私生子，不是神的兒女（Heb 12:7,8）。
4. 那些在天父的管教下不耐煩的人，對祂的態度比對待地上父母還要差（Heb 12:9,10）。此處：（1）使徒稱讚兒女對地上父母當盡的順從和順服的行為：「我們敬重他們」——即使在他們責罰我們時也是如此。兒女的本分是對父母正當的命令給予順從的尊敬，對他們在兒女不順從時的責罰給予順服的尊敬。父母不僅有權柄，更有從神而來的責任，在該責罰時責罰兒女；祂也命令兒女好好接受這樣的責罰：在正當的責罰下頑梗不滿是雙重的過犯；因為責罰假定已有一個過犯犯了——違背了父母的命令之權，而又加上一個進一步的過犯——違背了祂的管教之權。因此，（2）他推薦在受天父管教時謙卑順服的行為；他藉着從小到大的論證如此做。[1] 我們地上的父不過是「我們肉身之父」，但神是「我們萬靈之父」。我們地上的父在我們身體——不過是肉體，卑微、必死、可鄙之物，從地上的塵土造成，如同獸的身體一樣——的產生上是工具；然而它們既被精巧地織成、成為我們位格的一部分、適合作靈魂居住的帳棚和行動的器官，我們就當對在它們的生育上為工具的人存以尊敬和愛心；但我們更當承認那「萬靈之父」所配得的。我們的靈魂不是物質的，連最精細的物質也不是；它們不是因傳殖而生——如此主張是壞哲學，更是壞神學：它們是神的直接後裔——祂在用地上的塵土造了人的身體之後，將生氣吹在他鼻孔裏，他就成了活的魂。[2] 我們地上的父母「隨己意管教我們」。有時他們如此行是為發洩自己的情緒，而非為改正我們的品行。這是我們肉身之父所易犯的軟弱，他們當小心防備；因為如此行他們便羞辱了神所加在他們身上的父母權威，並大大阻礙了他們管教的功效。但萬靈之父從不情願使人憂傷，也不情願苦待人子，更不用說祂自己的兒女。祂總是「為我們的益處」；而祂藉此要給我們的益處無非是我們在祂的聖潔上有分；是要改正和醫治那些使我們不像神的罪性疾病，並增進那些在我們裏面是神形像的恩典，使我們更像天父、行事更像祂。神愛祂的兒女，情願他們盡可能像祂自己，為此目的祂在他們需要時管教他們。[3] 我們肉身的父在我們幼年、未成年的狀態中「暫時管教我們」；雖然我們在那軟弱易怒的狀態中，我們仍欠他們尊敬；當我們到了成熟之齡，更因此愛他們、敬重他們。我們在此的全部生命是孩童、未成年和不完全的狀態，因此我們必須順服這樣狀態的管教；當我們到了完全的狀態，我們必完全與神如今對我們的一切管教措施相和好。[4] 神的管教不是定罪。祂的兒女起初或許怕患難是為那可畏的差使而來，便呼喊說：「不要定我為有罪，只要指示我祢為何與我爭論」（伯10:2）。但這決不是神對自己百姓的設計——祂正因如此現在管教他們，「免得我們和世人一同定罪」（林前11:32）。祂如此行是為防止他們靈魂的死亡和毁滅，使他們可以為神而活、像神、永遠與祂同在。
5. 神的兒女在患難之下，不當憑現今的感覺判斷神對他們的對待，而當憑理性、信心和經驗：「凡管教的事，當時不覺得快樂，反覺得愁苦；後來卻為那經練過的人結出平安的果子，就是義」（Heb 12:11）。此處請注意：
（1）感覺在這情形下的判斷——患難對感覺不悅，反覺愁苦；肉體會感受它們、因它們憂傷、在它們之下呻吟。
（2）信心的判斷——它糾正感覺的判斷，宣告成聖的患難產生義的果子；這些果子是平安的，傾向於使靈魂安靜和舒解。患難藉着產生更多的義而產生平安；因為義的果子就是和平。如果身體的痛苦能如此貢獻於心思的平安，短暫的現今患難能產生長久持續的蒙福果子，他們便沒有理由在其中煩躁或灰心；他們當極大關心的是他們所受的管教能被他們以忍耐忍受，並改善為更大程度的聖潔。[1] 他們的患難可以忍耐忍受——這是使徒在這主題上的論述的主要趨向；他再次回來勸他們，因上述理由他們當「把下垂的手、發酸的腿挺起來」（Heb 12:12）。患難的重擔容易使基督徒的手下垂、膝蓋發酸、灰心喪膽；但他必須與此力爭，有兩個理由：第一，使他可以更好地跑他那屬靈的賽程。信心、忍耐、聖潔的勇氣和決心必使他行得更穩、保持更直的道路、防止搖擺和偏離。第二，使他可以鼓勵而非使與他同道的人灰心。有許多在通往天堂之路上的人，在其中卻行得軟弱瘸腿。這樣的人容易彼此使對方灰心、彼此阻礙；但他們的本分是鼓起勇氣、憑信心行事，如此彼此幫助在天路上前進。[2] 他們的患難可以改善為更大程度的聖潔。這既是神的設計，就當是祂兒女的設計和關心——以更新的力量和忍耐「追求與眾人和睦，並追求聖潔」（Heb 12:14）。神的兒女若在患難下不耐煩，就既不能那樣安靜和平地對待人，也不能那樣敬虔地對待神；但信心和忍耐必使他們能追求和睦與聖潔——如人追求他的呼召那樣，恆常、勤奮、樂意地。請注意：第一，基督徒即使在受苦的狀態中，也有本分「與眾人和睦」——甚至與那些可能是他們受苦工具的人。這是困難的功課、高超的成就，卻是基督召祂百姓去行的。受苦容易使人性情變酸、脾氣尖銳；但神的兒女必須與眾人和睦。第二，和睦與聖潔相連；沒有聖潔就沒有真正的和睦。可能有審慎和明智的忍耐，以及對一切人的友誼和善意的表面；但這真正的基督徒和睦從不與聖潔分離。我們不可藉口與眾人和睦而離開聖潔的道路，而當在聖潔的道路上培養和睦。第三，非聖潔沒有人能見主。在天堂得見我們救主神是保留作為聖潔的賞賜，而我們救恩的重點放在我們的聖潔上——雖然溫和平靜的性情大大有助於我們對天堂的合宜。
6. 為基督的緣故所受的患難和苦難，若不被視為天父的管教並如此改善，便會成為背道的危險網羅和試探，每個基督徒都當最謹慎地防備（Heb 12:15,16）：「又要謹慎，恐怕有人失了神的恩」等。
（1）此處使徒對背道提出嚴肅的警告，並以可畏的例子支持它。
[1] 他對背道提出嚴肅的警告（Heb 12:15）。此處你可以注意：第一，背道的性質：就是「失了神的恩」；就是在宗教上成為破產者——因為沒有好根基，缺乏相稱的謹慎和勤奮；就是失了神的恩——雖有恩典的途徑和宗教的宣認，卻未得着靈魂中真正恩典的原則，因而錯失了今世和來世神的愛和恩惠。第二，背道的後果：哪裏有人失去了神真正的恩典，毒根就會長出來——敗壞就會盛行爆發。毒根——苦根，為自己和別人結出苦果。它為自己結出敗壞的原則——這些導致背道，又被背道大大加強和扎根——可憎的錯謬（以至敗壞基督教會的教義和敬拜）和敗壞的行為。背道者通常越來越壞，陷入最粗鄙的邪惡中——通常以徹底的無神論或絕望告終。它也為別人——為這些人所屬的教會——結出苦果；因着他們敗壞的原則和行為，許多人受攪擾，教會的和睦被破壞，人心的安寧被擾亂，「許多人沾染污穢」——被那些壞原則感染，被引入污穢的行為；如此教會在純潔和和睦上都受損。但背道者自己至終將是最大的受害者。
[2] 使徒以可畏的例子支持這警告——以掃的例子。他雖然生在教會範圍內，身為長子有長子名分，因此在祂家中理當有作先知、祭司和君王的特權，卻如此褻瀆，竟藐視這些神聖特權，為一點食物賣了長子名分。此處請注意：第一，以掃的罪。他褻瀆地藐視並出賣了長子名分及隨之一切的好處。背道者也是如此——他們雖然擔當了神兒女的稱號，對福分和產業有可見的權利，卻為了避免逼迫、享受肉體的安逸和快樂而放棄了一切要求。第二，與他的罪相稱的以掃的刑罰。他的良心在太遲的時候被說服了他的罪和愚昧：「後來想要承受……福分」等。他的刑罰在於兩件事：1. 他被自己的良心定罪；他如今看見他所輕看的福分是值得擁有、值得尋求的——雖然要費極大的謹慎和許多眼淚。2. 他被神棄絕：他「得不着門路使他父親的心意回轉」——無論在神那裏還是在他父親那裏；福分已賜給另一位——就是他以一碗紅豆湯賣給他的那一位。以掃在他極大的邪惡中做了這交易，而神在祂公義的審判中認可並確認了它，不容以撒反悔。
（2）我們從此可學到：[1] 從基督背道是偏好肉體的滿足而輕看神的福分和天上產業的果子。[2] 罪人不會永遠像現在這樣對神的福分和產業有如此卑微的想法。時候將到，他們將認為任何痛苦、任何謹慎、任何眼淚都不算太多，為要得着那失去的福分。[3] 當恩典的日子過去（有時在今生可能如此），他們將找不到悔改的門路：他們不能正確地為自己的罪悔改；而神不會後悔祂因他們的罪而對他們所宣判的判決。因此，作為一切的設計，基督徒絕不可放棄他們的頭銜和對父所賜福分和產業的盼望，不可因離棄他們聖潔的宗教而暴露自己於祂不可挽回的怒氣和咒詛之下——為了避免受苦，而這受苦就惡人參與其中而言可能是逼迫，在天父手中不過是改正和管教的杖，為要使他們在效法和相交上親近祂。這就是使徒從神百姓受苦的性質——即使他們為義受苦——所得論證的力量；這推理非常有力。
英文原文
The Benefit of Afflictions; The Use of Afflictions; Cautions against Apostasy (62 AD)
⁴ Ye have not yet resisted unto blood, striving against sin.
⁵ And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:
⁶ For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
⁷ If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?
⁸ But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.
⁹ Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
¹⁰ For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.
¹¹ Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.
¹² Wherefore lift up the hands which hang down, and the feeble knees;
¹³ And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.
¹⁴ Follow peace with all men, and holiness, without which no man shall see the Lord:
¹⁵ Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;
¹⁶ Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.
¹⁷ For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.
Here the apostle presses the exhortation to patience and perseverance by an argument taken from the gentle measure and gracious nature of those sufferings which the believing Hebrews endured in their Christian course.
I. From the gentle and moderate degree and measure of their sufferings: You have not yet resisted unto blood, striving against sin, Heb 12:4. Observe,
1. He owns that they had suffered much, they had been striving to an agony against sin. Here, (1.) The cause of the conflict was sin, and to be engaged against sin is to fight in a good cause, for sin is the worst enemy both to God and man. Our spiritual warfare is both honourable and necessary; for we are only defending ourselves against that which would destroy us, if it should get the victory over us; we fight for ourselves, for our lives, and therefore ought to be patient and resolute. (2.) Every Christian is enlisted under Christ's banner, to strive against sin, against sinful doctrines, sinful practices, and sinful habits and customs, both in himself and in others.
2. He puts them in mind that they might have suffered more, that they had not suffered as much as others; for they had not yet resisted unto blood, they had not been called to martyrdom as yet, though they knew not how soon they might be. Learn here, (1.) Our Lord Jesus, the captain of our salvation, does not call his people out to the hardest trials at first, but wisely trains them up by less sufferings to be prepared for greater. He will not put new wine into weak vessels, he is the gentle shepherd, who will not overdrive the young ones of the flock. (2.) It becomes Christians to take notice of the gentleness of Christ in accommodating their trial to their strength. They should not magnify their afflictions, but should take notice of the mercy that is mixed with them, and should pity those who are called to the fiery trials to resist to blood; not to shed the blood of their enemies, but to seal their testimony with their own blood. (3.) Christians should be ashamed to faint under less trials, when they see others bear up under greater, and do not know how soon they may meet with greater themselves. If we have run with the footmen and they have wearied us, how shall we contend with horses? If we be wearied in a land of peace, what shall we do in the swellings of Jordan? Jer 12:5.
II. He argues from the peculiar and gracious nature of those sufferings that befall the people of God. Though their enemies and persecutors may be the instruments of inflicting such sufferings on them, yet they are divine chastisements; their heavenly Father has his hand in all, and his wise end to serve by all; of this he has given them due notice, and they should not forget it, Heb 12:5. Observe,
1. Those afflictions which may be truly persecution as far as men are concerned in them are fatherly rebukes and chastisements as far as God is concerned in them. Persecution for religion is sometimes a correction and rebuke for the sins of professors of religion. Men persecute them because they are religious; God chastises them because they are not more so: men persecute them because they will not give up their profession; God chastises them because they have not lived up to their profession.
2. God has directed his people how they ought to behave themselves under all their afflictions; they must avoid the extremes that many run into. (1.) They must not despise the chastening of the Lord; they must not make light of afflictions, and be stupid and insensible under them, for they are the hand and rod of God, and his rebukes for sin. Those who make light of affliction make light of God and make light of sin. (2.) They must not faint when they are rebuked; they must not despond and sink under their trial, nor fret and repine, but bear up with faith and patience. (3.) If they run into either of these extremes, it is a sign they have forgotten their heavenly Father's advice and exhortation, which he has given them in true and tender affection.
3. Afflictions, rightly endured, though they may be the fruits of God's displeasure, are yet proofs of his paternal love to his people and care for them (Heb 12:6,7): Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Observe, (1.) The best of God's children need chastisement. They have their faults and follies, which need to be corrected. (2.) Though God may let others alone in their sins, he will correct sin in his own children; they are of his family, and shall not escape his rebukes when they want them. (3.) In this he acts as becomes a father, and treats them like children; no wise and good father will wink at faults in his own children as he would in others; his relation and his affections oblige him to take more notice of the faults of his own children than those of others. (4.) To be suffered to go on in sin without a rebuke is a sad sign of alienation from God; such are bastards, not sons. They may call him Father, because born in the pale of the church; but they are the spurious offspring of another father, not of God, Heb 12:7,8.
4. Those that are impatient under the discipline of their heavenly Father behave worse towards him than they would do towards earthly parents, Heb 12:9,10. Here, (1.) The apostle commends a dutiful and submissive behaviour in children towards their earthly parents We gave them reverence, even when they corrected us. It is the duty of children to give the reverence of obedience to the just commands of their parents, and the reverence of submission to their correction when they have been disobedient. Parents have not only authority, but a charge from God, to give their children correction when it is due, and he has commanded children to take such correction well: to be stubborn and discontented under due correction is a double fault; for the correction supposes there has been a fault already committed against the parent's commanding power, and superadds a further fault against his chastening power. Hence, (2.) He recommends humble and submissive behavior towards our heavenly Father, when under his correction; and this he does by an argument from the less to the greater. [1.] Our earthly fathers are but the fathers of our flesh, but God is the Father of our spirits. Our fathers on earth were instrumental in the production of our bodies, which are but flesh, a mean, mortal, vile thing, formed out of the dust of the earth, as the bodies of the beasts are; and yet as they are curiously wrought, and made parts of our persons, a proper tabernacle for the soul to dwell in and an organ for it to act by, we owe reverence and affection to those who were instrumental in their procreation; but then we must own much more to him who is the Father of our spirits. Our souls are not of a material substance, not of the most refined sort; they are not ex traduce—by traduction; to affirm it is bad philosophy, and worse divinity: they are the immediate offspring of God, who, after he had formed the body of man out of the earth, breathed into him a vital spirit, and so he became a living soul. [2.] Our earthly parents chastened us for their own pleasure. Sometimes they did it to gratify their passion rather than to reform our manners. This is a weakness the fathers of our flesh are subject to, and this they should carefully watch against; for hereby they dishonour that parental authority which God has put upon them and very much hinder the efficacy of their chastisements. But the Father of our spirits never grieves willingly, nor afflicts the children of men, much less his own children. It is always for our profit; and the advantage he intends us thereby is no less than our being partakers of his holiness; it is to correct and cure those sinful disorders which make us unlike to God, and to improve and to increase those graces which are the image of God in us, that we may be and act more like our heavenly Father. God loves his children so that he would have them to be as like himself as can be, and for this end he chastises them when they need it. [3.] The fathers of our flesh corrected us for a few days, in our state of childhood, when minors; and, though we were in that weak and peevish state, we owed them reverence, and when we came to maturity we loved and honoured them the more for it. Our whole life here is a state of childhood, minority, and imperfection, and therefore we must submit to the discipline of such a state; when we come to a state of perfection we shall be fully reconciled to all the measures of God's discipline over us now. [4.] God's correction is no condemnation. His children may at first fear lest affliction should come upon that dreadful errand, and we cry, Do not condemn me, but show me wherefore thou contendest with me, Job 10:2. But this is so far from being the design of God to his own people that he therefore chastens them now that they may not be condemned with the world, 1Co 11:32. He does it to prevent the death and destruction of their souls, that they may live to God, and be like God, and for ever with him.
5. The children of God, under their afflictions, ought not to judge of his dealings with them by present sense, but by reason, and faith, and experience: No chastening for the present seemeth to be joyous, but grievous; nevertheless afterwards it yieldeth the peaceable fruits of righteousness, Heb 12:11. Here observe,
(1.) The judgment of sense in this case—Afflictions are not grateful to the sense, but grievous; the flesh will feel them, and be grieved by them, and groan under them.
(2.) The judgment of faith, which corrects that of sense, and declares that a sanctified affliction produces the fruits of righteousness; these fruits are peaceable, and tend to the quieting and comforting of the soul. Affliction produces peace, by producing more righteousness; for the fruit of righteousness is peace. And if the pain of the body contribute thus to the peace of the mind, and short present affliction produce blessed fruits of a long continuance, they have no reason to fret or faint under it; but their great concern is that the chastening they are under may be endured by them with patience, and improved to a greater degree of holiness. [1.] That their affliction may be endured with patience, which is the main drift of the apostle's discourse on this subject; and he again returns to exhort them that for the reason before mentioned they should lift up the hands that hang down and the feeble knees, Heb 12:12. A burden of affliction is apt to make the Christian's hands hang down, and his knees grow feeble, to dispirit him and discourage him; but this he must strive against, and that for two reasons:—First, That he may the better run his spiritual race and course. Faith, and patience, and holy courage and resolution, will make him walk more steadily, keep a straighter path, prevent wavering and wandering. Secondly, That he may encourage and not dispirit others that are in the same way with him. There are many that are in the way to heaven who yet walk but weakly and lamely in it. Such are apt to discourage one another, and hinder one another; but it is their duty to take courage, and act by faith, and so help one another forward in the way to heaven. [2.] That their affliction may be improved to a greater degree of holiness. Since this is God's design, it ought to be the design and concern of his children, that with renewed strength and patience they may follow peace with all men, and holiness, Heb 12:14. If the children of God grow impatient under affliction, they will neither walk so quietly and peaceably towards men, nor so piously towards God, as they should do; but faith and patience will enable them to follow peace and holiness too, as a man follows his calling, constantly, diligently, and with pleasure. Observe, First, It is the duty of Christians, even when in a suffering state, to follow peace with all men, yea, even with those who may be instrumental in their sufferings. This is a hard lesson, and a high attainment, but it is what Christ has called his people to. Sufferings are apt to sour the spirit and sharpen the passions; but the children of God must follow peace with all men. Secondly, Peace and holiness are connected together; there can be no true peace without holiness. There may be prudence and discreet forbearance, and a show of friendship and good-will to all; but this true Christian peaceableness is never found separate from holiness. We must not, under pretence of living peaceably with all men, leave the ways of holiness, but cultivate peace in a way of holiness. Thirdly, Without holiness no man shall see the Lord. The vision of God our Saviour in heaven is reserved as the reward of holiness, and the stress of our salvation is laid upon our holiness, though a placid peaceable disposition contributes much to our meetness for heaven.
6. Where afflictions and sufferings for the sake of Christ are not considered by men as the chastisement of their heavenly Father, and improved as such, they will be a dangerous snare and temptation to apostasy, which every Christian should most carefully watch against (Heb 12:15,16): Looking diligently lest any man fail of the grace of God, etc.
(1.) Here the apostle enters a serious caveat against apostasy, and backs it with an awful example.
[1.] He enters a serious caveat against apostasy, Heb 12:15. Here you may observe, First, The nature of apostasy: it is failing of the grace of God; it is to become bankrupts in religion, for want of a good foundation, and suitable care and diligence; it is failing of the grace of God, coming short of a principle of true grace in the soul, notwithstanding the means of grace and a profession of religion, and so coming short of the love and favour of God here and hereafter. Secondly, The consequences of apostasy: where persons fail of having the true grace of God, a root of bitterness will spring up, corruption will prevail and break forth. A root of bitterness, a bitter root, producing bitter fruits to themselves and others. It produces to themselves corrupt principles, which lead to apostasy and are greatly strengthened and radicated by apostasy—damnable errors (to the corrupting of the doctrine and worship of the Christian church) and corrupt practices. Apostates generally grow worse and worse, and fall into the grossest wickedness, which usually ends either in downright atheism or in despair. It also produces bitter fruits to others, to the churches to which these men belonged; by their corrupt principles and practices many are troubled, the peace of the church is broken, the peace of men's minds is disturbed, and many are defiled, tainted with those bad principles, and drawn into defiling practices; so that the churches suffer both in their purity and peace. But the apostates themselves will be the greatest sufferers at last.
[2.] The apostle backs the caution with an awful example, and that is, that of Esau, who though born within the pale of the church, and having the birthright as the eldest son, and so entitled to the privilege of being prophet, priest, and king, in his family, was so profane as to despise these sacred privileges, and to sell his birthright for a morsel of meat. Where observe, First, Esau's sin. He profanely despised and sold the birthright, and all the advantages attending it. So do apostates, who to avoid persecution, and enjoy sensual ease and pleasure, though they bore the character of the children of God, and had a visible right to the blessing and inheritance, give up all pretensions thereto. Secondly, Esau's punishment, which was suitable to his sin. His conscience was convinced of his sin and folly, when it was too late: He would afterwards have inherited the blessing, etc. His punishment lay in two things: 1. He was condemned by his own conscience; he now saw that the blessing he had made so light of was worth the having, worth the seeking, though with much carefulness and many tears. 2. He was rejected of God: He found no place of repentance in God or in his father; the blessing was given to another, even to him to whom he sold it for a mess of pottage. Esau, in his great wickedness, had made the bargain, and God in his righteous judgment, ratified and confirmed it, and would not suffer Isaac to reverse it.
(2.) We may hence learn, [1.] That apostasy from Christ is the fruit of preferring the gratification of the flesh to the blessing of God and the heavenly inheritance. [2.] Sinners will not always have such mean thoughts of the divine blessing and inheritance as now they have. The time is coming when they will think no pains too great, no cares no tears too much, to obtain the lost blessing. [3.] When the day of grace is over (as sometimes it may be in this life), they will find no place for repentance: they cannot repent aright of their sin; and God will not repent of the sentence he has passed upon them for their sin. And therefore, as the design of all, Christians should never give up their title, and hope of their Father's blessing and inheritance, and expose themselves to his irrevocable wrath and curse, by deserting their holy religion, to avoid suffering, which, though this may be persecution as far as wicked men are concerned in it, is only a rod of correction and chastisement in the hand of their heavenly Father, to bring them near to himself in conformity and communion. This is the force of the apostle's arguing from the nature of the sufferings of the people of God even when they suffer for righteousness' sake; and the reasoning is very strong.
18-29
Nature of the Christian Economy (62 AD)
基督徒體制的性質（公元62年）
¹⁸ 你們原不是來到那能摸的山；此山有火焰、密雲、黑暗、暴風、
¹⁹ 角聲與說話的聲音。那些聽見這聲音的，都求不要再向他們說話；
²⁰ 因為他們當不起所命他們的話說：「靠近這山的，即便是走獸，也要用石頭打死，或用箭射透。」
²¹ 所見的極其可怕，甚至摩西說：「我甚是恐懼戰兢。」
²² 你們乃是來到錫安山，永生神的城邑，就是天上的耶路撒冷。那裏有千萬的天使，
²³ 有名錄在天上諸長子之會所共聚的總會，有審判眾人的神，被成全之義人的靈魂，
²⁴ 並新約的中保耶穌，以及所灑的血；這血所說的比亞伯的血所說的更美。
²⁵ 你們總要謹慎，不可棄絕那向你們說話的。因為那些棄絕在地上警戒他們的尚且不能逃罪，何況我們違背那從天上警戒我們的呢？
²⁶ 當時祂的聲音震動了地，但如今祂應許說：「再一次我不單要震動地，還要震動天。」
²⁷ 這「再一次」的話，是指明被震動的受造之物都要挪去，使那不被震動的常存。
²⁸ 所以我們既得了不能震動的國，就當感恩，照神所喜悅的，用虔誠、敬畏的心事奉神。
²⁹ 因為我們的神乃是烈火。
使徒在此繼續勸宣稱的希伯來人在基督徒的道路和爭戰中堅忍，不可再退化到猶太教中。他藉着向他們表明福音教會的狀態與猶太教會的狀態有何等大的分別、並何等相似天上教會的狀態來如此行——在這兩方面都要求並值得我們在基督徒宗教中的殷勤、忍耐和堅忍。
I. 他表明福音教會與猶太教會有何等大的分別，並何等超越。此處我們有摩西安排下教會狀態的非常具體的描述（Heb 12:18-21）。1. 它是粗獷可覺的狀態。那教會狀態在其上建立的西奈山是「能摸的山」（Heb 12:18）——粗獷可觸之地；那安排也是如此。它非常外在而屬地，因此更沉重。福音教會在錫安山上的狀態更屬靈、理性、輕省。2. 它是黑暗的安排。在那山上有「黑暗」和「密雲」，那教會狀態被黑暗的影子和預表所遮蓋：福音狀態清楚明亮得多。3. 它是可畏可怕的安排；猶太人不能忍受其威嚴。雷轟和閃電、吹響的號筒、神自己對他們說話的聲音，使他們如此震驚以至「求不要再向他們說話」（Heb 12:19）。是的，摩西自己說：「我甚是恐懼戰兢。」地上最好的人也不能直接與神和祂的聖天使交往。福音狀態是溫和的、仁慈的、屈尊的——適合我們軟弱的體質。4. 它是有限的安排；並非人人都能到那山前，惟有摩西和亞倫。在福音之下我們眾人都有坦然親近神的權利。5. 它是非常危險的安排。那山「有火焰」，無論人或走獸觸摸那山都必「用石頭打死，或用箭射透」（Heb 12:20）。不錯，擅敢行事如野獸般的罪人親近神將永遠是危險的；但不像此處那樣是立即而必然的死。這是猶太教會的狀態——適合使頑梗硬心的百姓敬畏、彰顯神嚴厲而可畏的公義、使神的百姓脫離那安排，並更樂意地接受福音教會溫柔而寬大的體制並持守它。
II. 他表明福音教會何等代表天上得勝的教會——兩者之間有何等的交通。福音教會被稱為「錫安山、天上的耶路撒冷，是我們的母」——與那趨向奴僕的西奈山相對（加4:24）。這是神設立祂的王——彌賽亞——的山。如今在來到錫安山時，信徒進入屬天的地方，並進入屬天的社交中。
1. 進入屬天的地方。（1）「永生神的城邑」。神在福音教會中設立了祂恩典的居所——因此它是天堂的象徵。在那裏祂的百姓可以尋見祂——治理他們、引導他們、使他們成聖、安慰他們；在那裏祂藉着福音的事奉對他們說話；在那裏他們藉着祈禱向祂說話，祂垂聽他們；在那裏祂為天堂訓練他們，並賜他們產業的憑據。（2）到「天上的耶路撒冷」——如在那裏出生並養育、如那裏自由的居民。在此信徒有對天堂更清楚的視野、更明顯的憑據、更大的相稱和更屬天的心靈性情。
2. 進入屬天的社交。（1）到「千萬的天使」那裏——他們與聖徒同屬一個家庭，在同一個元首之下，並在很大程度上從事同樣的工作——為信徒的益處效力，在他們一切的道路上保守他們，在他們周圍安營。他們在數目上是千萬，在秩序和聯合上是一個群眾——一個榮耀的群眾。那些憑信加入福音教會的人就與天使聯合，終必如同他們、與他們同等。（2）到「有名錄在天上諸長子之會所共聚的總會」——即普世教會，無論如何分散。我們憑信來到他們那裏，在同一個元首之下、藉着同一位聖靈、在同樣蒙福的盼望中與他們相交，在同一條聖潔的道路上行走，與同樣的屬靈仇敵爭戰，並奔向同樣的安息、勝利和榮耀的凱歌。這裏將有諸長子的總會——先前較早時代的聖徒，他們看見了福音狀態的應許卻沒有得着它們，以及那些在福音之下首先接受它們並因此重生的——他們是長子，是福音教會的初熟果子；並因此作為長子被提升到比世界其他人更大的尊榮和特權。誠然，神一切的兒女都是後嗣，每個都有長子的特權。這些人的名字記錄在天上，在此教會的記錄中：他們在神的殿中有名，被記在耶路撒冷活着的人中；他們因信和忠實有好名聲，並被記在生命冊上——如公民被記在公民名冊上一樣。（3）到「審判眾人的神」那裏——那位偉大的神，祂必按他們所處的律法審判猶太人和外邦人：信徒如今憑信來到祂面前，向他們的審判官懇求，並在福音中、在他們良心的法庭上如今得了無罪的判決——藉此他們知道將來必被稱義。（4）到「被成全之義人的靈魂」那裏；到最好的人——義人，他們比鄰舍更卓越——那裏；到義人最好的部分——他們的靈魂——那裏；並到這些人在其最好的狀態——被成全的狀態——那裏。信徒與已故聖徒在同一個元首和聖靈中聯合，對同一個產業有權利——那些在地上的為後嗣，那些在天上的為擁有者。（5）到「新約的中保耶穌，以及所灑的血」——「這血所說的比亞伯的血所說的更美」。這是許多關於在福音狀態中堅忍的鼓勵之一，因為這是與基督——新約的中保——相交的狀態，並領受祂的血——那比亞伯的血所說的更美的血——的狀態。[1] 福音之約是新約，與行為之約有別；如今它在一個新的安排之下，與舊約的有別。[2] 基督是這新約的中保；祂是在兩方——神和人——之間往返的中間位格，為在這約中將他們帶到一起，為儘管百姓犯罪、神因他們的罪而不悅卻仍保持他們在一起，為將我們的祈禱獻上給神、將神的恩惠帶下給我們，為向神為我們懇求並向我們為神懇求，最終將神和祂的百姓在天上帶到一起，並永遠作他們之間享樂的中保——他們在基督裏觀看並享受神，神在基督裏觀看並賜福他們。[3] 這約由灑在我們良心上的基督之血所印證——如祭物的血灑在祭壇和祭物上。基督的血平息了神，潔淨了人的良心。[4] 這是「說話的血」，它「比亞伯的血所說的更美」。第一，它替罪人向神說話；它不像亞伯的血在流他血的人身上呼求報復，而是呼求憐憫。第二，奉神的名向罪人說話。它對他們的罪宣告赦免，對他們的靈魂宣告平安；並要求他們最嚴格的順從和最高的愛與感恩。
III. 使徒既已如此充分發揮了從福音教會狀態的屬天性質所得的堅忍論證，便以與其分量相稱的方式來運用這論證，以此結束本章（Heb 12:25等）：「你們總要謹慎，不可棄絕那向你們說話的」——藉着祂的血說話的；不僅以與亞伯的血從地裏發聲不同的方式說話，更以與神在地上藉天使和藉摩西在西奈山上說話不同的方式說話；那時祂在地上說話，如今祂從天上說話。此處請注意：
1. 當神以最卓越的方式對人說話時，祂有正當理由期望他們最嚴格的留意和尊重。如今是在福音中神以最卓越的方式對人說話。因為（1）祂如今從更高更榮耀的座位和寶座說話——不是從地上的西奈山，而是從天上。（2）祂如今更直接地藉着祂所默示的話和祂的聖靈——祂們是祂的見證——說話。祂如今不向人說甚麼新事，而是藉着祂的聖靈將同樣的話直說到良心。（3）祂如今更有能力更有效地說話。那時祂的聲音震動了地，但如今藉着引進福音狀態，祂不僅震動了地，更震動了天——不僅震動了山嶺，或人的心靈，或迦南地的民政狀態——為祂的百姓騰出空間——不僅如祂那時震動了世界，更震動了教會——即猶太民族，並在他們的教會狀態中震動了他們——這在舊約時代是地上的天堂；這他們屬天屬靈的狀態祂如今已震動了。正是藉着從天上來的福音，神將猶太民族的民政和教會狀態震碎，並引進了一個不能被移除的新教會狀態——永不會被任何地上的狀態取代，而要存留直到它在天上得以完全。
2. 當神以最卓越的方式對人說話時，那些棄絕祂之人的罪更大，他們的刑罰將更不可避免更難忍受；無可逃避，無可忍受（Heb 12:25）。神在福音之下以恩典的方式對待人的不同方法，確保祂必以與對待別人不同的方式——審判的方式——對待福音的藐視者。福音的榮耀——應大大推薦它贏得我們的尊重——在這三件事上顯明：（1）正是藉着福音號筒的聲音，先前的安排和神教會的狀態被震動並移除；我們豈可藐視那推倒了一個如此長久站立、為神自己所建造之教會和國家的神的聲音呢？（2）正是藉着福音號筒的聲音，為神在世界中立了一個永不能被震動移除的新國度。這是一次完成的改變；「直到時間不再有」之前不會有別的改變發生。我們如今「得了不能震動的國」，永不被移除，永不讓位於任何新的安排。正典如今已完全，「預言的靈已經止息」，神的奧祕已經完成了，祂已為它蓋上了最後的手印。福音教會可以變得更大、更興盛、更從沾染的污穢中得潔淨，但它永不會被改為另一個安排；那些在福音之下滅亡的人無可補救地滅亡。因此使徒有正當理由結論：[1] 我們何等需要從神得着「恩典，照神所喜悅的事奉」：我們若在這安排下不蒙神悅納，我們便永不蒙悅納；我們若不蒙神悅納，我們在宗教上的一切勞苦便都白費了。[2] 我們不能以蒙悅納的方式敬拜神，除非我們以「虔誠敬畏的心」敬拜祂。如信心一樣，聖潔的敬畏對於可悅納的敬拜是必需的。[3] 惟有神的恩典能使我們以正當的方式敬拜神：本性不能達到它；它既不能產生可悅納敬拜所必需的那寶貴信心，也不能產生那聖潔的敬畏。[4] 神在福音之下與在律法之下一樣，是同一位公義正直的神。雖然祂在基督裏是我們的神，如今以更溫柔更恩典的方式對待我們，但祂自己是烈火；即一位嚴厲公義的神，祂必向一切藐視祂恩典的人、向一切背道者報復。在福音之下，神的公義以更可畏的方式彰顯——雖然不如在律法之下以可覺的方式彰顯；因為在此我們看見神聖的公義抓住主耶穌基督，使祂作挽回祭，使祂的靈魂和身體作罪的祭物——這是遠超在西奈山頒布律法時所見所聞的公義之彰顯。
英文原文
Nature of the Christian Economy (62 AD)
¹⁸ For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,
¹⁹ And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:
²⁰ (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:
²¹ And so terrible was the sight, that Moses said, I exceedingly fear and quake:)
²² But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
²³ To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
²⁴ And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.
²⁵ See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:
²⁶ Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
²⁷ And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.
²⁸ Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:
²⁹ For our God is a consuming fire.
Here the apostle goes on to engage the professing Hebrews to perseverance in their Christian course and conflict, and not to relapse again into Judaism. This he does by showing them how much the state of the gospel church differs from that of the Jewish church, and how much it resembles the state of the church in heaven, and on both accounts demands and deserves our diligence, patience, and perseverance in Christianity.
I. He shows how much the gospel church differs from the Jewish church, and how much it excels. And here we have a very particular description of the state of the church under the Mosaic dispensation, Heb 12:18-21. 1. It was a gross sensible state. Mount Sinai, on which that church-state was constituted, was a mount that might be touched (Heb 12:18), a gross palpable place; so was the dispensation. It was very much external and earthly, and so more heavy. The state of the gospel church on mount Zion is more spiritual, rational, and easy. 2. It was a dark dispensation. Upon that mount there were blackness and darkness, and that church-state was covered with dark shadows and types: the gospel state is much more clear and bright. 3. It was a dreadful and terrible dispensation; the Jews could not bear the terror of it. The thunder and the lightning, the trumpet sounding, the voice of God himself speaking to them, struck them with such dread that they entreated that the word might not be so spoken to them any more, Heb 12:19. Yea, Moses himself said, I exceedingly fear and quake. The best of men on earth are not able to converse immediately with God and his holy angels. The gospel state is mild, and kind, and condescending, suited to our weak frame. 4. It was a limited dispensation; all might not approach to that mount, but only Moses and Aaron. Under the gospel we have all access with boldness to God. 5. It was a very dangerous dispensation. The mount burned with fire, and whatever man or beast touched the mount must be stoned, or thrust through with a dart, Heb 12:20. It is true, it will be always dangerous for presumptuous and brutish sinners to draw nigh to God; but it is not immediate and certain death, as here it was. This was the state of the Jewish church, fitted to awe a stubborn and hard-hearted people, to set forth the strict and tremendous justice of God, to wean the people of God from that dispensation, and induce them more readily to embrace the sweet and gentle economy of the gospel church, and adhere to it.
II. He shows how much the gospel church represents the church triumphant in heaven, what communication there is between the one and the other. The gospel church is called mount Zion, the heavenly Jerusalem, which is free, in opposition to mount Sinai, which tendeth to bondage, Ga 4:24. This was the hill on which God set his king the Messiah. Now, in coming to mount Zion, believers come into heavenly places, and into a heavenly society.
1. Into heavenly places. (1.) Unto the city of the living God. God has taken up his gracious residence in the gospel church, which on that account is an emblem of heaven. There his people may find him ruling, guiding, sanctifying, and comforting them; there he speaks to them by the gospel ministry; there they speak to him by prayer, and he hears them; there he trains them up for heaven, and gives them the earnest of their inheritance. (2.) To the heavenly Jerusalem as born and bred there, as free denizens there. Here believers have clearer views of heaven, plainer evidences for heaven, and a greater meetness and more heavenly temper of soul.
2. To a heavenly society. (1.) To an innumerable company of angels, who are of the same family with the saints, under the same head, and in a great measure employed in the same work, ministering to believers for their good, keeping them in all their ways, and pitching their tents about them. These for number are innumerable, and for order and union are a company, and a glorious one. And those who by faith are joined to the gospel church are joined to the angels, and shall at length be like them, and equal with them. (2.) To the general assembly and church of the first-born, that are written in heaven, that is, to the universal church, however dispersed. By faith we come to them, have communion with them in the same head, by the same Spirit, and in the same blessed hope, and walk in the same way of holiness, grappling with the same spiritual enemies, and hasting to the same rest, victory, and glorious triumph. Here will be the general assembly of the first-born, the saints of former and earlier times, who saw the promises of the gospel state, but received them not, as well as those who first received them under the gospel, and were regenerated thereby, and so were the first-born, and the first-fruits of the gospel church; and thereby, as the first-born, advanced to greater honours and privileges than the rest of the world. Indeed all the children of God are heirs, and every one has the privileges of the first-born. The names of these are written in heaven, in the records of the church here: they have a name in God's house, are written among the living in Jerusalem; they have a good repute for their faith and fidelity, and are enrolled in the Lamb's book of life, as citizens are enrolled in the livery-books. (3.) To God the Judge of all, that great God who will judge both Jew and Gentile according to the law they are under: believers come to him now by faith, make supplication to their Judge, and receive a sentence of absolution in the gospel, and in the court of their consciences now, by which they know they shall be justified hereafter. (4.) To the spirits of just men made perfect; to the best sort of men, the righteous, who are more excellent than their neighbours; to the best part of just men, their spirits, and to these in their best state, made perfect. Believers have union with departed saints in one and the same head and Spirit, and a title to the same inheritance, of which those on earth are heirs, those in heaven possessors. (5.) To Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. This is none of the least of many encouragements there are to perseverance in the gospel state, since it is a state of communion with Christ the Mediator of the new covenant, and of communication of his blood, that speaketh better things than the blood of Abel. [1.] The gospel covenant is the new covenant, distinct from the covenant of works; and it is now under a new dispensation, distinct from that of the Old Testament. [2.] Christ is the Mediator of this new covenant; he is the middle person that goes between both parties, God and man, to bring them together in this covenant, to keep them together notwithstanding the sins of the people and God's displeasure against them for sin, to offer up our prayers to God, and to bring down the favours of God to us, to plead with God for us and to plead with us for God, and at length to bring God and his people together in heaven, and to be a Mediator of fruition between them for ever, they beholding and enjoying God in Christ and God beholding and blessing them in Christ. [3.] This covenant is ratified by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the sacrifice. This blood of Christ pacifies God and purifies the consciences of men. [4.] This is speaking blood, and it speaks better things than that of Abel. First, It speaks to God in behalf of sinners; it pleads not for vengeance, as the blood of Abel did on him who shed it, but for mercy. Secondly, To sinners, in the name of God. It speaks pardon to their sins, peace to their souls; and bespeaks their strictest obedience and highest love and thankfulness.
III. The apostle, having thus enlarged upon the argument to perseverance taken from the heavenly nature of the gospel church state, closes the chapter by improving the argument in a manner suitable to the weight of it (Heb 12:25, etc.): See then that you refuse not him that speaketh—that speaketh by his blood; and not only speaketh after another manner than the blood of Abel spoke from the ground, but than God spoke by the angels, and by Moses spoke on mount Sinai; then he spoke on earth, now he speaks from heaven. Here observe,
1. When God speaks to men in the most excellent manner he justly expects from them the most strict attention and regard. Now it is in the gospel that God speaks to men in the most excellent manner. For, (1.) He now speaks from a higher and more glorious seat and throne, not from mount Sinai, which was on this earth, but from heaven. (2.) He speaks now more immediately by his inspired word and by his Spirit, which are his witnesses. He speaks not now any new thing to men, but by his Spirit speaks the same word home to the conscience. (3.) He speaks now more powerfully and effectually. Then indeed his voice shook the earth, but now, by introducing the gospel state, he hath shaken not only the earth, but the heavens,—not only shaken the hills and mountains, or the spirits of men, or the civil state of the land of Canaan, to make room for his people,—not only shaken the world, as he then did, but he hath shaken the church, that is, the Jewish nation, and shaken them in their church-state, which was in Old-Testament times a heaven upon earth; this their heavenly spiritual state he hath now shaken. It is by the gospel from heaven that God shook to pieces the civil and ecclesiastical state of the Jewish nation, and introduced a new state of the church, that cannot be removed, shall never be changed for any other on earth, but shall remain till it be made perfect in heaven.
2. When God speaks to men in the most excellent manner, the guilt of those who refuse him is the greater, and their punishment will be more unavoidable and intolerable; there is no escaping, no bearing it, Heb 12:25. The different manner of God's dealing with men under the gospel, in a way of grace, assures us that he will deal with the despisers of the gospel after a different manner than he does with other men, in a way of judgment. The glory of the gospel, which should greatly recommend it to our regard, appears in these three things:—(1.) It was by the sound of the gospel trumpet that the former dispensation and state of the church of God were shaken and removed; and shall we despise that voice of God that pulled down a church and state of so long standing and of God's own building? (2.) It was by the sound of the gospel trumpet that a new kingdom was erected for God in the world, which can never be so shaken as to be removed. This was a change made once for all; no other change shall take place till time shall be no more. We have now received a kingdom that cannot be moved, shall never be removed, never give way to any new dispensation. The canon of scripture is now perfected, the Spirit of prophecy has ceased, the mystery of God is finished, he has put his last hand to it. The gospel church may be made more large, more prosperous more purified from contracted pollution, but it shall never be altered for another dispensation; those who perish under the gospel perish without remedy. And hence the apostle justly concludes, [1.] How necessary it is for us to obtain grace from God, to serve him acceptably: if we be not accepted of God under this dispensation, we shall never be accepted at all; and we lose all our labour in religion if we be not accepted of God. [2.] We cannot worship God acceptably, unless we worship him with godly reverence and fear. As faith, so holy fear, is necessary to acceptable worship. [3.] It is only the grace of God that enables us to worship God in a right manner: nature cannot come up to it; it can produce neither that precious faith nor that holy fear that is necessary to acceptable worship. [4.] God is the same just and righteous God under the gospel that he appeared to be under the law. Though he be our God in Christ, and now deals with us in a more kind and gracious way, yet he is in himself a consuming fire; that is, a God of strict justice, who will avenge himself on all the despisers of his grace, and upon all apostates. Under the gospel, the justice of God is displayed in a more awful manner, though not in so sensible a manner as under the law; for here we behold divine justice seizing upon the Lord Jesus Christ, and making him a propitiatory sacrifice, his soul and body an offering for sin, which is a display of justice far beyond what was seen and heard on mount Sinai when the law was given.
使徒在本章中應用他前一章所收集的內容，並以此作為在基督教信仰和境況中堅忍和忍耐的極大動力，有力地提出論證：I. 從他迄今所提更大的榜樣——就是基督自己（Heb 12:1-3）。II. 從他們在基督徒道路上所忍受之患難的溫和而恩慈的性質（Heb 12:4-17）。III. 從地上福音教會的狀態與天上得勝教會之間的相通和相似（Heb 12:18-29）。