Books
希伯来书生命读经 · 第1篇

前言

A Foreword
1希伯来书是一卷既深奥又丰富的书。深奥在于其属天的观念，丰富在于里，我们要来看希伯来书深奥的观念和属天的产业。我们需要进入这卷书的深处。
1The book of Hebrews is profound and rich. It is profound in the heavenly concepts and rich in the heavenly concerned with the profound concepts of this book and with its heavenly inheritance. We need to plunge into the depths of this book.
壹 背景
I. THE BACKGROUND
2我们若要深入希伯来书的观念和丰富，就必须了解这卷书写作的背景。这是很重要的。要得到有关希伯来书的资料实在不容易。这卷书既没有告诉我们著者是谁，也没有清楚题到谁是受信者。希伯来书和其他书信完全不同，可谓独具一格。其他的书信一开始就告诉我们谁是著者，谁是受信者。希伯来书却这样开头：『神既在古时，藉著众申言者，多分多方向列祖说话，就在这末后的日子，在子里面向我们说话。』（一1～2。)谁写了这卷书？圣经并没有告诉我们，这卷书是谁写的。这卷书是写给谁的？圣经也没有告诉我们，这卷书是写给谁的，这完全是个奥秘。因这缘故，很少基督徒能读懂这卷书。希伯来书并不肤浅，乃是极其深奥的。所以，我再说，我们需要深入其中。不要光在表面浏览，乃要潜入深处，发掘其中的宝藏。你每读一节，都要读上下文。有时为著某一节，需要读好几章才可以。
2If we are to enter into the concepts and riches of the book of Hebrews, we must understand the background of its writing. This is crucial. It is difficult for anyone to gain information concerning Hebrews. We are not told the name of the author and it is not clearly mentioned to whom the book was written. Hebrews is absolutely different from all of the other epistles. It has its own peculiar character. All of the other epistles begin by telling us by whom and to whom they were written. However, Hebrews begins in this way: “In many portions and in many ways, God, having spoken of old to the fathers in the prophets, has at the last of these days spoken to us in the Son” (1:1-2). Who wrote this book? The Bible does not tell us. To whom was it written? It is altogether a mystery, for the Bible does not tell us that either. This is the reason that very few Christians know this book well. The epistle to the Hebrews is not superficial. It is exceedingly deep. So, I say again that we need to plunge into this book. Do not stand on the surface and gaze at it. Dive into it and discover the treasures that are beneath the surface. Whenever you read one verse of this book, you must read its context. For one verse you probably will need to read a few chapters
一 受信者是希伯来的信徒
A. The Receivers Were Hebrew Believers
3虽然希伯来书本身没有明言谁是受信者，但这卷书是写给希伯来信徒的。早期收集圣言经卷的圣徒，将这卷书标为『给希伯来人的书』；这实在很有意思。为甚么说是写给『希伯来人』，而不是写给犹太人或以色列人？
3Although the book of Hebrews does not itself say to whom it was written, it was written to the Hebrew believers. The saints who collected the divine writings in the early days entitled this book “the Epistle to the Hebrews.” This is very interesting. Why does it say “to the Hebrews” and not to the Jews or Israelites
4多年来，我对『希伯来人』这辞感到不解。我多方查考，想要知道这辞的意义，发现有几派不同的讲解。有一派说，希伯来人这辞是指闪的后代希伯的子孙。（创十21。)因为希伯这名的希腊文译音为希伯来，所以有些圣经学者认为希伯来人是希伯的子孙。我有一段时间接受这派的说法，但里面还是有疑问。以后我进一步研究，就无法赞同这一派，因为希伯不只有一个儿子。希伯有两个儿子，一是法勒，另一个是约坍，（创十25，)而亚伯拉罕是法勒的子孙。如果亚伯拉罕的后代是希伯儿子法勒的子孙，所以称为希伯来人，那么希伯另一个儿子约坍的后代，也应该称为希伯来人。所以这一派的说法是不合逻辑的。不仅如此，圣经告诉我们亚伯拉罕有两个儿子，以撒和以实玛利。如果亚伯拉罕的后代因为是希伯的子孙，所以称作希伯来人，那么所有的阿拉伯人既然也是亚伯拉罕的子孙，他们也就都该称作希伯来人。这实在太荒谬了！所以，这种说法并不合逻辑，是不可信也不可靠的。
4For many years I was troubled by this word Hebrews. I studied much in the attempt to learn the meaning of this word. I became familiar with different schools of opinion. One school says that the word Hebrew denotes a descendant of Eber, a son of Shem (Gen. 10:21). Since Eber may be spelled Heber in Greek, some Bible students have thought that the Hebrews are descendants of Eber. Although I adopted this school for a while, I did so with a question mark. Later, after further study, I could no longer agree with this school because Eber had more than one son. Eber had two sons, Peleg and Joktan (Gen. 10:25), and Abraham was a descendant of Pe leg. If you say that Abraham’s descendants should be called Hebrews because they are the descendants of Eber, the same should be true of the descendants of Joktan, Eber’s second son. Thus, this school of opinion is illogical. Furthermore, the Bible says that Abraham had two sons, Isaac and Ishmael. If Abraham’s descendants are called Hebrews because they are the descendants of Eber, then all the Arabs, who are also descendants of Abraham, should be called Hebrews. But this is ridiculous! Therefore, this interpretation is illogical; it is neither believable nor trustworthy.
5以后我继续研究，发现希伯来这辞第一次出现在创世记十四章十三节，亚伯拉罕要去争战，救他姪儿罗得的时候。那节经文说，『有一个逃出来的人，告诉希伯来人亚伯兰。』亚伯拉罕是希伯来人。再经过多方研究，就发现『希伯来』字根的意思是『过去』，特别是指过河，从河这边过到河那边，从这一边过到那一边，所以希伯来人乃是过河的人。亚伯拉罕就是一个过河的人。他过了大河，（书二四2～3，)就是伯拉（今称幼发拉底)河。这条大河分开了亚伯拉罕蒙召以前所在的地方，和神呼召他进入的新地。亚伯拉罕生于迦勒底，就是古时的巴别，又称巴比伦。在迦勒底与迦南美地之间，有一条大河从北到南把两地隔开；这是很有意义的。神创造万物，包括地，都是为著成就祂的定旨。迦勒底之地后来成为属撒但鬼魔之地，各处遍满了偶像，完全被神的仇敌所占据，为那恶者所占有。所以神进来呼召亚伯拉罕离开那拜偶像之地，就是那被撒但所占据、占有、毒化、破坏并败坏之地。神只是呼召他出去，但没有告诉他要往那里去。（来十一8。)他每走一步都得仰望主，向主说，『主阿！我该往那里去？』亚伯拉罕知道他该从那里出来，却不知该往那里去。24:2-后来神把他带到那条大河，他就过了河。约书亚二十四章二至三节说，亚伯拉罕本来『住在大河那边』，是神把他『从大河那边带来，领他走遍迦南全地』。所以，希伯来人就是从水那边过来的人。
5After further study, I learned that the word Hebrew was first used in Genesis 14:13, at the time when Abraham was about to fight for the rescue of his nephew Lot. Genesis 1 4:1 3 says, “And there came one that had escaped, and told Abram the Hebrew.” Abraham was a Hebrew. As a result of considerable study, we discovered that the root of the word Hebrew means “to pass over.” It especially means to pass over a river from one region to another and from one side to another. Therefore, the word Hebrew means a crosser, a river crosser, one who crosses a river. Abraham was a river crosser. He crossed that great flood (Josh. 24:23). Abraham crossed the Euphrates. The Euphrates is the modern name of that great river which in Hebrew is called Perath. That great river separated the old region out of which Abraham was called from the new land into which he entered. Abraham was born in Chaldea, the site of ancient Babylon, Babel. Between Chaldea and the good land of Canaan was a great river flowing from north to south. This is very meaningful. All things, including the land, were created by God to fulfill His purpose. The land of Chaldea became satanic, devilish, and demonic. It was a land filled with idols, a land totally usurped by God’s enemy and possessed by the evil one. So God intervened to call Abraham out of that idolatrous land, out of that land which had been usurped, possessed, poisoned, corrupted, and ruined by Satan. God simply called Abraham out without telling him where he should go (11:8). Abraham had to look to the Lord step by step, saying to Him, “Lord, where should I go?” Abraham knew what he had to leave, but he did not know where he was to go. Eventually God led him to that great river, and Abraham crossed it. Joshua 3 says that Abraham “dwelt on the other side of the flood” and that the Lord took him from “the other side of the flood, and led him throughout all the land of Canaan.” Therefore, a Hebrew is a person from the other side of the water.
6现在我们能明白受浸的真义。为甚么所有悔改的人都必须受浸？因为今天的世界已经被神的仇敌占据、占有、破坏并败坏了，不再适合于成就神的定旨。神的救恩不是仅仅救我们脱离火湖，神的救恩乃是要把我们从撒但所占有、败坏之地带出来。我们怎样才能出来？乃是藉著受浸。受浸的水就是一条大河，当你受完了浸，你就是在河的另一边。阿利路亚！我是一个从河那边过来的人。请问你今天还在河那边么？你也许还在那边，但我是在河这边！我已经过了大河，我是一个希伯来人，是一个过河的人。弟兄姊妹，请问你是甚么人？是美国人、中国人、英国人、德国人、纽西兰人、日本人、菲律宾人、墨西哥人么？我们都必须宣告说，『我们是希伯来人！我们是道地的希伯来人！』我们不是犹太人，而是希伯来人。我们是真正的希伯来人，因为我们都已经过了河。我们每一个人都是真正过河的人。我们看过，第一个过河的人，也是第一个希伯来人，就是亚伯拉罕。亚伯拉罕蒙了神的呼召，过了伯拉大河，进到一个地方，就是以后神建造圣殿的地方。亚伯拉罕进入之地，乃是美地，圣地，也是以后神建造祂家的地方。那里有神的家，神住在那里。那不是神的旅店，乃是祂在地上的居所。河那边满了偶像、属鬼的东西、和撒但一切的工作。河这边有神的殿，满了神的荣光。把这两边分开的，乃是一条大河。在亚伯拉罕之前已经有一个过了大水的人，就是挪亚。挪亚过了洪水。（彼前三20～21。)那洪水把他从老旧、弯曲、悖谬、邪恶的世代分别出来。洪水把他从鬼魔世界中分别出来，将他引进新地，在那里筑坛献祭。挪亚过了洪水，亚伯拉罕过了大河。在原则上，这两件事是一样的。
6Now we can understand the real meaning of baptism. Why must all repentant people be baptized? Because the world in which we are has been usurped, possessed, corrupted, and ruined by God’se ne my. It is no longer good for the fulfillment of God’s purpose. God’ss alvation is not merely to rescue us from hell to heaven. God’ss alvation is to bring us out of the land that has been possessed and ruined by Satan. How can we pass out of it? By being baptized. Every baptistery is a great river, a great flood. After you have been baptized, you come out on the other shore. Hallelujah! I am one who has crossed over from the other side. Are you still on the other side? You may be on the other side, but I am on this side. I have crossed the great river. I am a Hebrew, a river crosser. What are you-American, Chinese, British, German, New Zealander, Japanese, Filipino, Mexican? We must all declare, “We are Hebrews! We are typical Hebrews.” We are not Jews, but we are Hebrews. We are the true, genuine Hebrews because we have passed over the river. Everyone among us is a real river crosser. As we have seen, the first river crosser, the first Hebrew, was Abraham. Abraham was called by God and passed over the great river Euphrates, entering into the land where God eventually built His temple. The land which Abraham entered was a good land, a holy land, the land in which God’sho use was built. God stayed there in His house. It was not His motel; it was His habitation on earth. On the other side were the idols, the devilish things, and all the works of Satan. On this side was God’stem ple with His shekinah glory. What separated these two sides? A great river. Even before the time of Abraham there was a man who was a flood crosser--Noah. Noah passed over the flood (1 Pet. 3:20-21). That flood separated him from the old, crooked, perverse, and evil generation. The flood separated him from the devilish world and ushered him into a new land where he built an altar and offered sacrifices. Noah passed over the flood, and Abraham crossed over the great river. The principle in each case is the same.
7亚伯拉罕的子孙又如何？以色列人过红海，在原则上也是一样。他们过了红海到了另一边，就唱歌跳舞。他们能说，『埃及阿，你在那边，我们却在这边！』他们到了另一边之后作甚么呢？他们建造神的帐幕。四十年之久，他们不买卖，也不耕种。他们没有学校，没有教堂，没有神学院，也没有圣经学院。他们只有会幕，其他甚么都没有。在红海的那边有甚么？那边的一切，都是埃及的、属世的东西。我们都是从水那边过来的人。我们在这边作甚么？过召会生活！我们都是过河的人，我们都是希伯来人！水把我们分开了。我们在这边作甚么？我们所作的，乃是建造帐幕，就是今日的方舟。古代最早过河的挪亚，建造了方舟。摩西时代的希伯来人，建造了帐幕。如今我们这些今日的希伯来人，乃是建造召会。我们的神是『希伯来人的神』。你听见过『希伯来人的神』这个辞么？我虽然研究圣经多年，但直到最近才看见，我们的神是『希伯来人的神』。多年来我知道，神是亚伯拉罕、以撒、雅各的神；祂也是以色列人的神。但亚伯拉罕的神也是『希伯来人的神』。祂是那些过河之人的神。出埃及三章六节说，『我是你父亲的神，是亚伯拉罕的神，以撒的神，雅各的神。摩西蒙上脸，因为怕看神。』这话不是向法老说的，乃是向神的百姓以色列人说的。（15～16。)神对祂百姓说话时，自称是亚伯拉罕、以撒、雅各的神。但是请注意，祂向法老说话时，就不是这样了。『耶和华吩咐摩西说，你进去见法老，对他说，耶和华希伯来人的神这样说，容我的百姓去，好事奉我。』（九1，13，七16。)当神向法老说话时，祂称自己是『希伯来人的神』。好像神说，『法老，你不知道我是希伯来人的神么？我是一切过河之人的神。容我的百姓去，让他们过红海，好在旷野事奉我。法老，你可要知道我是希伯来人的神！』因为我们的神是『希伯来人的神』，所以我们也应该向世界宣告，我们的神是『希伯来人的神』，而我们是希伯来人，我们都已经过河了。我们就像挪亚、亚伯拉罕和以色列人一样，都已经过河了。
7What about Abraham’s descendants? The children of Israel crossed the water of the Red Sea. The principle was the same. After they had crossed these a and reached the other side, they sang and danced. They could say, “Egypt, you are on the other side. We are on this side!” What did they do after they reached the other side? They built God’s tabernacle. They did not engage in business, not even farming, for a period of forty years. There were no schools, sanctuaries, cathedrals, seminaries, or Bible institutes. There was nothing but the tabernacle. What was on the other side of the sea? All the Egyptian, worldly things. We are people who have crossed over from the other side. What is for us on this side? Churching! We are the water crossers. We are Hebrews. The water has separated us. What are we doing here? We are building the tabernacle, today’s ark. The first of the ancient water crossers, Noah, built the ark. The Hebrews in Moses’ time built the tabernacle. Now we, today’s Hebrews, are building the church. Our God is “the God of the Hebrews.” Have you ever heard this term--”the God of the Hebrews”? Although I have been a student of the Bible for years, I have only recently seen that our God is “the God of the Hebrews.” For years I have known that God is the God of Abraham, Isaac, and Jacob and that He is the God of Israel. But the God of Abraham is also “the God of the Hebrews.” He is the God of the river crossers, the ones who have passed over. Exodus 3:6 says, “Moreover He said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.” This word was not spoken to Pharaoh; it was spoken to God’s people, the children of Israel (Exo. 3:15-16). When God spoke to His people, He called Himself the God of Abraham, Isaac, and Jacob. But notice the difference that occurs when the Lord speaks to Pharaoh. “Then the Lord said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the Lord God of the Hebrews, Let my people go, that they may serve me” (Exo. 9:1, 13; 7:16). When God spoke to Pharaoh, He called Himself “the God of the Hebrews.” It seems that the Lord was saying, “Pharaoh, don’ty ou know that I am the God of the Hebrews. I am the God of all the river crossers. Let My people go. Let them cross the Red Sea that they may serve Me in the wilderness. Pharaoh, you must realize that I am the God of the Hebrews.” Our God is “the God of the Hebrews.” We must proclaim to the world that our God is “the God of the Hebrews,” that we are Hebrews, and that we have passed over the water. We, like Noah, Abraham, and the children of Israel, have passed over the water.
8以色列人住在埃及地渐渐变得老旧，神就藉著逾越节给他们一个新起头。（十二1～2。)神甚至更换了他们的历法，以圣历代替他们原来的民历。按他们一般的算法，逾越节是在第七个月，但神将该月改为正月，为那一年的新起头。这样，以色列民就成为新的、新鲜的。他们过河进到旷野，在那里乃是一班新的子民，在新样中建造神的帐幕。但四十年之后，他们又变为老旧，又需要再一次过河。第一次他们是过红海；第二次，他们是过约但河，进入迦南美地。过河是非常有意义的。以色列人进到美地，就建造神的殿。过了许多世代以后，以色列人又老旧了。他们被仇敌占有，甚至圣殿连同殿里的事奉也被仇敌所利用、占据、占有并毁坏。但出乎以色列人意料之外，施浸者约翰突然出现，吩咐他们悔改。（太三5～6。)施浸者约翰作了甚么？他乃是帮助以色列人过河。他帮助他们脱离老旧，从老旧的、宗教的犹太境地里出来。他告诉他们必须过河，作个真希伯来人。对于那些悔改的法利赛人和犹太人，这才是受浸的真实意义。受浸乃是把他们从老宗教的境地里带出来，而把他们浸入一个新的范围里。受浸就是一个分开。他们受浸后就能说，『以前我们是在河那边，现在我们乃是在河这边了。』很少人对受浸有这样的认识。受浸使你成为真正的希伯来人，因为希伯来人就是过河的人。你过河了没有？你或者会说，『我在二十五年前已经过了受浸的水。』但我要问你，现在你怎样了？你还是新鲜的么？就著道理说，我不教导你们去埋在水里，但就著经历说，我鼓励你们统统埋到水里。你得救受浸之后，就在旷野飘流多年，而变得老旧了。虽然你过了红海，现在你还必须过约但河。过河是极有意义的。我们再来看以色列人。第一次过红海，把他们从埃及地救出来。第二次过约但河，救他们脱离旷野飘流的生活，并将他们引进美地。基督教传统的教训是说，不可以多次受浸；并说，根据新约只可受浸一次。忘掉那些教训罢。这个次数是在于你实在的情形。如果你从未在撒但所占有的地方停留，你就一次都不必受浸。如果你一直活在诸天之上，你就根本不必受浸。但是你既堕落到埃及，当然就需要过红海。你过了红海之后，若是立即进入美地，你也不必过约但河。但你并没有立即进入美地。你在旷野飘流一段时间，使你变老旧了。因为你这么老旧，所以必须再过一条河才能进入美地。你需要过河。你读本篇信息时，如果感到自己仍然老旧，就需要像希伯来人一样得更新。你需要过河。
8When the children of Israel became old in the land of Egypt, God gave them a new start with the Passover (Exo. 12:1-2). God even changed their calendar, changing it from the civil calendar to the sacred calendar. According to the civil calendar, the Passover was in the seventh month, but God called it the first month. It was the beginning of the year, a new beginning. As a result, the people became new and fresh. They crossed the water and entered into the wilderness where they, as a new people, built God’s tabernacle in a new way. However, after forty years, they became old and needed to cross the river once again. Firstly, they crossed the Red Sea; secondly, they crossed the Jordan River and entered into the good land. The crossing of water is very meaningful. After the children of Israel came into the good land, they built God’stem ple. After many generations, the Israelites became old again. They were possessed by the enemy, and even the temple with all of its services was utilized, usurped, possessed, and ruined by the enemy of God. Suddenly, much to the surprise of the Israelites, John the Baptist appeared and told them to repent (Matt. 3:5-6). What did John the Baptist do? He helped them to cross the river. He helped them out of their oldness, out of the old, religious, Jewish land. He told them to cross the river and be a real Hebrew. That was the true meaning of baptism for those repentant Pharisees and Jews. They were baptized out of their old religious land and were baptized into a new region. That baptism was a separation. After they were baptized they could say, “Once we were on the other side of the river, but now we are on this side.” Not many have had this understanding of baptism. Baptism makes you a real Hebrew, for a Hebrew is a water crosser. Have you crossed the water? You may say, “Yes, I crossed the baptismal water twenty-five years ago.” How are you now? Are you still fresh and new? Doctrinally, I do not teach the matter of burial in water, but experientially I encourage you all to be buried in water. After you were saved and baptized, you wandered in the wilderness for years and became old. Although you have crossed the Red Sea, you now must cross the river Jordan. This water crossing is very meaningful. Consider the children of Israel once again. The first water crossing, that of the Red Sea, delivered them from Egypt. The second water crossing, that of the Jordan, delivered them from wandering in the wilderness and ushered them into the good land. Forget about the traditional teachings that claim that Christians should not be rebaptized and that according to the New Testament baptism should be only once. The number of times depends upon your actual situation. If you have never been in a land possessed by Satan, you do not even need to be baptized once. If you have always been in the heavens, you do not need to be baptized at all. However, since you fell into Egypt, you certainly need to cross the Red Sea. If, after crossing the Red Sea, you immediately enter into the good land, you do not need to cross the river Jordan. But you did not enter the good land immediately. You wandered in the wilderness for a definite period of time. After that wandering you became old. Now, because you have become so old, you must cross a river before entering into the good land. You need to cross the river. If as you read this message you are still old, you need to be renewed as a Hebrew. You need to cross the river
9启示录十五章二节有一个特别的海，就是搀杂著火的玻璃海。在这海里不仅有水也有火。神在堕落并被定罪的造物身上施行审判时，第一次是用水。创世记一章二节给我们看见，亚当以前的世界是用水审判的。挪亚时候的世界，同样是用水审判。水就是神的审判。神用洪水审判了挪亚的世代以后，就改用火而不用水审判。因此，所多玛和蛾摩拉是被火焚烧而不是被水毁灭。（十九24。)又如亚伦的两个儿子，拿答、亚比户也是受了火的审判。（利十1～2。)最后，所有消极的东西都要被扔在火湖里。（启二十14～15。)神是用水搀著火来审判堕落的受造之物、堕落的世界、以及堕落的人类。启示录十五章给我们看见搀著火的玻璃海的异象。最终，这个搀著火的玻璃海要总结于火湖。这个玻璃海是在神的宝座前。（四。)在搀杂著火的玻璃海这个异象中，我们看见得胜者都站在海上。那班胜了神仇敌的人，都站在玻璃海上。这表征他们都是经过水的人，他们都过了海。他们是真正过河的人，是真正的希伯来人，直到永远。你在那里？我盼望你能说，你是站在玻璃海上。我们是希伯来人，我们过了海。我有把握说，我已经过了河，不在河那边了。先祖如何从那边过来，我也跟著过来。现今我是在玻璃海上，所有消极的东西，都在我的脚底下。得胜者要站在玻璃海上，正如以色列人过了红海站在岸边一样。以色列人过了红海之后，再回头看，就看见法老和他的军兵都被海水淹没了。我们也要像以色列人过了红海而唱摩西的歌（出十五1)一样，我们要唱羔羊的歌。（启十五3。)有一天我们都要站在玻璃海上，看见所有属世界的东西都在海下面。虽然我知道这是将来必成的事，但我巴望这事现在就成就，而我们都在玻璃海上。我们都是希伯来人，就是过了河的人。
9In Revelation 1 5:2 we find a peculiar type of sea, a sea of glass mingled with fire. In this sea is not only water but also fire. When God executed His judgment upon the fallen and condemned creation, He first did it with water. Genesis 1:2 reveals that the pre-Adamic world was judged by water. The world of Noah’st i me was also judged by water. Water was God’s judgment. After the judgment of the flood in Noah’st i me, God changed His judgment from water to fire. Thus, Sodom and Gomorrah were burned, not flooded (Gen. 19:24). Nadab and Abihu, the sons of Aaron, were also judged by fire (Lev. 10:1-2). Eventually, all negative things will flow into the lake of fire (Rev. 20:1415). God’s judgment upon the fallen creation, the fallen world, and fallen man is a mingling of water and fire. Hence, in Revelation 15 we have the vision of the sea of glass mingled with fire. Ultimately, this sea of glass mingled with fire will consummate in the lake of fire. These a of glass is in front of the throne of God (Rev. 4:6). In the vision of the sea of glass mingled with fire, 6 the overcomers are shown as standing upon the sea. Those who have overcome God’se ne my will stand upon these a of glass. This signifies that they have crossed the water. They all have crossed the sea. For eternity they will be the real water crossers, the real Hebrews. Where are you? I hope that you can say that you are upon the sea of glass. We are the Hebrews. We have crossed the sea. I have the full assurance that I have crossed the water. I am not on the other side. My forefather crossed over from the other side, and I have followed him. Now I am on the sea of glass, and all the negative things are under my fe et. The overcomers will be upon the sea of glass just as the children of Israel were upon the seashore having passed through the Red Sea. When the Israelites crossed the Red Sea, they looked back and saw that Pharaoh and all his forces had been drowned in the sea. We, like the Israelites that crossed the Red Sea and sang the song of Moses (Exo. 15:1), will sing the song of the Lamb (Rev. 15:3). One day we will be upon these a of glass and look down and see all the worldly things beneath these a. Although I know that this will happen in the future, I still hope that it is happening now. We all are here on the sea of glass. We are the Hebrews, the water crossers.
10因为我们都是真希伯来人，所以希伯来书是为我们写的。不要以为只有犹太信徒才是希伯来人，我们也是希伯来人。我们既是希伯来人，这本奇妙的希伯来书就是为著我们的。只要你还是属世的，你就不彀资格接受这卷书。只要你自认还是住在这世界中，这卷希伯来人的书就对你毫不相干。这书是专为希伯来人写的。因为我们是真希伯来人，圣经中最少有一卷是写给我们的。虽然我不是提摩太，也不是提多，但我是真正的希伯来人。我们都是希伯来人。何等感谢主，给了我们这么一卷又深奥、又丰富的书。没有别的书比希伯来书更深奥。神爱祂的希伯来人。我们都是过了河的人，也都站在玻璃海上。因著我们都过了河，所以我们都能明白这卷奇妙的书。我们的神竟然给我们写了这样一卷书。今天我们的美地不是迦南，乃是至圣所；我们现今是在至圣所里。过河引我们进入至圣所，就是我们的圣地。这圣地、至圣所在那里？一面是在诸天之上，一面也在我们灵里。在我们的灵与诸天之间，有一道天梯，就是人子基督；祂把我们的灵联于天，也把天带到我们灵里。在此我们有伯特利，就是神的家，28:10-（创二八10～22，)也有神的居所。（弗二22。)这就是召会生活，这就是我们的美地。我们来看帐幕。帐幕前面有一个洗濯盆，算是一个小小的海。（出三十18。)圣殿前面有一个铜海和十个洗濯盆。（王上七23，38。)不论在帐幕前的洗濯盆，或是圣殿前的铜海和十个洗濯盆，都表明所有神的子民必须经过水，才能进到至圣所。最后，启示录十五章告诉我们，在宇宙中神的殿前，有一个玻璃海。凡进到神面前的，都必先通过那个海。我们就是这样的人。我们既不在世界里也不在宗教里。我们不在犹太教里，不在天主教里，也不在更正教里；我们乃在至圣所里。我们是在神的居所，神的家里，而神的家不仅在诸天之上，也在我们灵里。基督就是天梯，把两下联起来。阿利路亚！在这里天向我们是敞开的。现在不仅希伯来书向我们是开启的，我们向希伯来书也是敞开的。我们现在就准备好，要来探测这卷书的丰富。
10Because we are the real Hebrews, the book of Hebrews is for us. Do not think that only the Jewish believers are Hebrews. We are Hebrews also. We are Hebrews, and this wonderful book of Hebrews is for us. As long as you remain worldly, you are disqualified from receiving this book. As long as you consider yourself as a world dweller, you are through with the book of Hebrews. This book is only for the Hebrews. Since we are the real Hebrews, we have at least one book in the Bible written to us. I am neither Timothy nor Titus, but I am a genuine Hebrew. We all are Hebrews. How we must thank the Lord that the most profound, rich, and deep book is for us! No other book is more profound than Hebrews. God loves His Hebrews. We have crossed the river and we are upon these a of glass. Surely we can understand such a wonderful book because we have crossed the river. Our God has written such a book to us. Today our good land is not Canaan; it is the holiest of all. We are now in the holiest of all. Our water crossing has ushered us into this holiest of all. This is our holy land. Where is this holy land, this holiest of all? It is both in the heavens and in our spirit. Between our spirit and the heavens there is the heavenly ladder - - Christ, the Son of Man, who joins our spirit to heaven and brings heaven into our spirit. Here we have Bethel, the house of God (Gen. 22). Here is the habitation of our God (Eph. 2:22). This is the church life. This is our good land. Look at the tabernacle. In front of it was a laver, a small sea (Exo. 30:18). In front of the temple there was a sea of brass with ten lavers (1 Kings 7:23, 27). Both the laver before the tabernacle and the brass sea with its ten lavers before the temple signified that all the people who entered into the holiest of all had to cross over the water. Eventually, Reve lation 15 tells us that in the universe there is a sea of glass in front of God’stem ple. Everyone who comes into the presence of God has passed through that sea. We are such a people. We are not in the world and we are not in religion. We are not in Judaism, Catholicism, or Protestantism. We are in the holiest of all. We are in God’s habitation, God’sho use, which is both in the heavens and in our spirit, and Christ is the heavenly ladder that joins them. Hallelujah! Here heaven is open to us. Now not only is the book of Hebrews open to us, but we are open to the book of Hebrews. Now we are ready to probe the riches of this book.
二 信主之后仍想持守犹太教
B. Believing in the Lord and Still Wanting to Hold on to Their Jewish Religion
11这卷书的受者希伯来人，已经相信了主，却仍想持守他们的犹太教。你是否也这样？你能否肯定的说你不是？我怕你还持守一些旧东西。你可能还抓住已往一些很好的经历，抓住那些不是美地的事物。从整个宇宙来看，迦南不过是一小片土地。你可以在千百万个地方，却不在那片地上。照样，你可能在千百万件事物之中，却不在正确的点上，那一点就是基督。只要你不是那样明确、绝对、全部的向著基督，你就仍旧持守著一些东西。我担心你们许多人，仍旧持守一些基督以外的东西。那些东西可能很好，甚至非常好，但不是基督。因此你需要再次过河。要过河，并被埋葬。
11The Hebrews to whom this book was written believed in the Lord, but they still wanted to hold on to their Jewish religion. Are you like this? Can you strongly say that you are not? I am concerned that you may still hold on to something. Perhaps you are clinging to your good experiences in the past, to something that is not the good land. Considering the whole universe, Canaan is just a small spot. You may be in millions of places and not be in that spot. Likewise, you may be in millions of things, but not in the proper spot, which is Christ. As long as you are not definitely, absolutely, and all-inclusively for Christ, you are still holding on to something. I am concerned for many of you. You still hold on to something other than Christ. It may be good, even very good, but it is not Christ. You need to cross the river again. Cross the river and be buried
三 受大祭司、撒都该人、法利赛人的逼迫
C. Persecuted by the High Priest, the Sadducees, and the Pharisees
12主后六十三年，在耶路撒冷犹太教中，有一个大祭司亚拿尼亚，和撒都该人、法利赛人一同起来逼迫希伯来人。当时那些亲爱的希伯来人宝贵主耶稣，却又不愿意弃绝他们的老宗教。至终，主主宰的兴起环境，逼他们脱离。即使他们不想脱离，也被迫必须脱离。大祭司可能说，『你们若要留在我们这里，就必须像我们一样。不准作基督徒，只准作道地的犹太人。你们若要作基督徒，就出去！』
12In A.D. 63 Ananias, one of the high priests in the Jewish religion in Jerusalem, rose up with the Sadducees and Pharisees to persecute the Hebrews. At that time those dear Hebrews appreciated the Lord Jesus, but they were unwilling to forsake their old religion. Eventually, the Lord sovereignly raised up a circumstance which forced them out of it. If they were unwilling to go out, they would be forced out. Perhaps the high priest said, “If you want to remain here with us, you must be like us. Don’t be such a Christian - - be a Jew. Be a typical Jew. If you want to be a Christian, get out!”
13有时候，我们也有同样的经历。一面我们很珍赏召会生活，但另一面又不愿意丢弃老旧的东西；我们仍旧留在老地方。一九二五年的秋冬两季，我的眼睛得开启，看见了召会。但是我没有爽爽快快的即刻跟从那个亮光，仍在犹豫不决。两年之后，原本和我一起聚会的圣徒起来对我说，『你若还想留在这里，就得照我们的样子，不准两样。你若不想照我们的样子，就请出去！』这反倒给了我莫大的帮助，叫我感谢不已。我出去了！有些圣徒看见基督的实际，也知道召会生活是对的，然而还有一个小小的『但是』。这个『但是』乃是狐狸尾巴。他们想要往前，别人却抓住他们的尾巴。他们要过召会生活，但有些事狡猾的抓住他们的尾巴。但是即使撒但自己也有一个限度，有一个底限。他只能抓住你的尾巴一段时间。总有一天，那些宗教徒会对你说，『你必须真的回转，不然我们就把你踢出去。你若和我们在一起，就必须像我们一样。如果不能一样，就出去罢！』那些希伯来的圣徒在这样的逼迫下真是受苦。犹太宗教徒抢夺了他们的家产，甚至威胁他们的性命。（来十34。)希伯来的信徒相当受搅扰。他们也许对自己说，『如果我们跟随基督是对的，神必定会祝福我们。但这逼迫既不是从罗马政府来的，也不是从异教徒来的，竟然是从神子民的圣议会来的。他们会错么？可能是我们错了。』这些希伯来弟兄们受了搅扰，而开始徘徊。他们不能说彼得和保罗传讲、教导的有错，也不能说圣殿、圣所有错；他们左右为难，不能决定到底要往前，还是回头。希伯来书就是在这个关头写给他们的。
13At times our experience is the same. On the one hand, we may appreciate the church life; on the other hand, we may be unwilling to forsake the old things. We may stay where we are. In the fall and winter of 1925 my eyes were opened and I saw the church. However, I did not obey that light so willingly and quickly. I wandered. After two years, some saints with whom I met in the past rose up and said, “If you want to stay with us, be like us. Don’t be something else. If you don’t want to be like us, then get out!” That was a great help, and I was thankful for it. I got out. Some saints may see the reality of Christ and realize that the church life is right. However, they have a small “but.” That “but” is the tail of the fox. They want to go on, but someone holds their tail. They want to have the church life, but something subtlely holds their tail. Nevertheless, even Satan himself has a limit, a deadline. He can hold your tail only for a certain period. Eventually, the religious people will say, “You must have a real turn, or we will kick you out. If you are going to be with us, you must be like us. If not, get out!” Those Hebrew Christians truly suffered under that persecution. The Jewish religionists robbed them of their property and even threatened their lives (10:34). The Hebrew believers were troubled. Perhaps those Hebrews said to themselves, “If it is right to follow Christ, God would certainly grant us His blessing. But this persecution does not come from the Romans or from the heathen; it comes from the Sanhedrin, the holy council of God’sp eople. Could they be wrong? Maybe we are wrong.” The Hebrew brothers were bothered and began to wander. They could not say that what Peter and Paul preached and talked was wrong; neither could they say that the temple, the sanctuary, was wrong. They were in a dilemma, finding it difficult to decide whether to go on or to retreat. It was at this juncture that the book of Hebrews was written to them
四 本书为坚固他们对基督的信仰，警告他们不可偏离，倒要弃绝犹太宗教
D. This Book Being Written to Confirm to Them the Christian Faith and to Warn Them Not to Deviate from It, But to Forsake Their Jewish Religion
14当他们处在这样的逼迫之下，并在这样的情形中，就有这卷希伯来书写给他们，以坚固他们对基督的信仰，警告他们不可偏离，倒要弃绝犹太宗教。这卷写给他们的书信，告诉他们只管往前去，不要徘徊，也不要退后。他们不该犹豫不决，而该往前过河。本书的著者好像告诉他们说，『你们是希伯来人，却不愿意过这道分别的水。这水就横在你们面前，你们必须过去。基督不在这里，祂已经在那边。祂是先锋，祂已经进入幔内。你们不该停在这里，你们应该到祂那里。祂是我们的元帅，已经进入荣耀；我们只管跟随祂。我们当奋勇向前，直到进入荣耀。让我们都从门出来，出到营外，并跟随祂进入幔内。』希伯来书里有两句极有力的口号，就是『出到营外』和『进入幔内』。希伯来书的著者很显然的告诉他们：『不可在营和幔子之间犹豫不决。要往前去，立即进入幔内。耶稣不在营中，也不在路上，乃在幔内，我们都必须到祂那里。那里才是我们的目标，我们都去罢！』基督是在幔内，当我们进入灵里，就过了河，从我们游荡的心思出来，经过幔子，而进入至圣所。写希伯来书的用意，就是要以纯正的基督徒信仰，坚固这班犹疑的希伯来人，并警告他们不可偏离，反要弃绝他们的犹太宗教。
14While they were under this persecution and in this situation, the epistle to the Hebrews was written to them to confirm to them the Christian faith and to warn them not to deviate from it, but rather to forsake their Jewish religion. This epistle was written to them to tell them to go ahead and not to wander or retreat. They should neither stagger nor hesitate. They must go ahead and cross the river. It seems that the writer of the book was saying, “You are Hebrews, yet you are not willing to cross the separating water. That water is in front of you, and you need to cross it. Christ is not here; He is there. He is the Forerunner. He has already entered into the veil. You shouldn’t stay here. You must go there. He is our Captain and He has entered into glory. Let us follow Him. Let us fight on and on until we enter into glory. Let us go out of the gate and outside the camp and follow Him within the veil.” The two vital slogans of the book of Hebrews are “outside the camp” and “within the veil.” The writer of Hebrews was apparently telling them, “You shouldn’t stagger between the camp and the veil. Go on and enter within the veil immediately. Jesus is neither in the camp nor on the way. He is within the veil. We must go to Him there. That is our goal. Let us all go!” Christ is within the veil. When we get into our spirit, we cross the river out of our wandering minds, pass through the veil, and come into the holiest of all. The epistle to the Hebrews was written for the purpose of confirming to the staggering Hebrew believers the genuine Christian faith and to warn them not to deviate from it. They had to forsake their Jewish religion.
贰 内容
II. THE CONTENTS
一 属天的基督，现在的基督，现今的基督，今日的基督
A. The Heavenly Christ, the Present Christ, the Christ Now, the Christ Today
15希伯来书认为一切积极的事物都是属天的，将我们指向这位在诸天之上的基督。在福音书，基督在地上生活，并在十字架上受死，为要成功救赎。在使徒行传，复活、升天的基督，得以繁殖且供应给人。在罗马书，基督是我们的义，叫我们得称义；祂也是我们的生命，使我们成圣、变化、模成、得荣、并被建造。在加拉太书，基督使我们过与律法、宗教、传统、仪式相对的生活。在腓立比书，基督从祂的众肢体活出来。在以弗所书和歌罗西书，基督是身体（召会)的生命、内容和头。在哥林多书，基督在实行的召会生活中是一切。在帖撒罗尼迦书，为著祂的再来，基督是我们的圣别。在提摩太书和提多书，基督是神的经纶，叫我们知道在神的家中当怎样行。在彼得的书信，基督使我们藉著经历苦难，接受神行政的对付。在约翰的书信，基督在神家中是神儿女的生命和交通。在启示录，基督今世行走在众召会中间，来世要在国度里辖管世界，并且要在新天新地中完满的荣耀里，彰显神直到永远。在希伯来书，这位现在的基督，现今在诸天之上作我们的执事（八2)和大祭司，（四14～15，七26，)供应我们属天的生命、恩典、权柄和能力，并维持我们在地上过属天的生活。祂是现在的基督，今日的基督，也是在诸天之上、宝座上的基督，作我们每日的救恩并时刻的供应。这就是希伯来书所启示的基督。我喜爱这卷书所描述的基督。我愿尽我所能，来影响你们，感动你们，甚至勉强你们来爱祂。
15This book, with the concept of all positive things being heavenly, points us to the very Christ who is in the heavens. In the gospels is the Christ who lived on the earth and died on the cross for the accomplishment of redemption. In the Acts is the resurrected and ascended Christ propagated and ministered to man. In Romans is the Christ who is our righteousness for justification and our life for sanctification, transformation, conformation, glorification, and building up. In Galatians is the Christ for our living versus the law, religion, tradition, and forms. In Philippians is the Christ lived out of His members. In Ephesians and Colossians is the Christ who is the life, the content, and the head of the Body, the church. In Corinthians is the Christ who is everything in the practical church life. In Thessalonians is the Christ who is our holiness for His coming back. In Timothy and Titus is the Christ who is God’s economy for us to be have ourselves in the house of God. In the epistles of Peter is the Christ who is for us to take God’s governmental dealings through sufferings. In John’s epistles is the Christ who is the life and fellowship of the children of God in God’s family. In Revelation is the Christ who is walking among the churches in this age, ruling over the world in the kingdom in the coming age, and expressed in full glory for eternity. In Hebrews is the present Christ who is now in the heavens as our Minister (8:2) and our High Priest (4:14-15; 7:26), ministering to us the heavenly life, grace, authority, and power, and sustaining us to live a heavenly life on earth. He is the Christ now, the Christ today, and the Christ on the throne who is our daily salvation and moment by moment supply. This is the Christ revealed in Hebrews. I love this description of Christ. I would do my best to influence you, impress you, and even compel you to love Him.
16我要用早餐所吃的鸡蛋作为小小的例证。蛋的外面是外壳，里面是鸡的实际。我们所要吃的不是蛋壳，而是壳里面鸡的实际。当小鸡孵出来之后，剩下的只是一个壳子。那时，没有人会吃那个蛋壳，只会忘记牠，把牠丢到垃圾桶里。这个比方是犹太教的说明。基督还没有来时，犹太教就是一个鸡蛋。有一天，小鸡从鸡蛋里出来了，也就是说，基督从那蛋壳中出来了。以前，小鸡和蛋壳就是一个。那时整个鸡蛋是值得宝贵的，因为里面有小鸡。到了一天，耶稣出生了，就是小鸡从壳里出来了。现今这只鸡不仅在地上行走，或在天空飞翔，更是坐在三层天上。这只鸡远在天上，壳子却还留在地上。你何必傻到一个地步，还在考虑到底该到鸡那里去，还是留在蛋壳那里。当然，你应该到鸡那里，不要再与蛋壳在一起。让我对那些还去会堂崇拜的犹太朋友说几句话。现在你们所宝贝的，不过是破的空蛋壳而己。忘掉蛋壳，丢到垃圾桶，来到鸡这里罢。基督就是那只鸡。基督是生命的元素，是生命的素质，也是生命的本质。为甚么旧约和犹太教有其价值？因为基督从壳里出来以前，乃在其中。但现今祂既已从壳子出来，你就必须到鸡这里来，而不要留在壳那里。
16Here is a little illustration. Consider the chicken eggs we have for breakfast. The outside of the egg is a shell, and inside is the reality of a chicken. You do not eat the shell but the reality of the chicken within the shell. Often a baby chicken will hatch out of the egg, leaving the eggshell behind. In such a case, no one would eat the eggshell. You will forget about the eggshell and cast it into the trash can. This is an illustration of Judaism. Before Christ came, Judaism was an egg. One day, the chicken came out of the egg, meaning that Christ came out of that eggshell. Formerly, the chicken and the shell were one. At that time it was worthwhile to treasure the egg because the chicken was in the egg. One day Jesus was produced. The chicken came out of the shell. Now the chicken is not just walking on earth or soaring in the air; he is sitting in the third heaven. The chicken is there in heaven, and the shell is here on earth. Do not be so foolish as to wonder whether you must go to the chicken or remain with the shell. Certainly you must go to the chicken. Do not stay with the shell. Let me say a word to the Jewish friends who still attend the synagogue. What you are treasuring is just the empty, broken shell. Forget about that, cast it into the trash can, and come to the chicken. The chicken is Christ. As the chicken, Christ is the life element, the life essence, and the life substance. Why were the Old Testament and Judaism so precious? Because until Christ came out of the shell, He was in them. Now, since He has come out of the shell, you must go to the chicken and not stay with the shell
17这个原则可以应用到任何宗教的事上。若有基督在里面，受浸是好的。然而，一旦基督从受浸中挪去，受浸就成了一个空壳。无论甚么宗教事物，若没有基督都是壳子。每主日我们都有擘饼聚会，如果只有擘饼桌子而没有主在里面，那就是一个壳子。甚至你的祷告或读经，如果没有基督在其中，也会成为壳子。你的事奉、传道、和基督徒的工作，如果只是宗教活动而没有基督，也都是壳子而已。一切基要、合乎圣经、热心宗教、为著神的事，如果没有基督作实际，就都是壳子。姊妹们，你们蒙头应该有基督在其中；如果没有基督，蒙头不过是一个空壳子。不要以为我只定罪某一件事，我乃是定罪一切没有基督的事。甚至我自己所传的信息，如果没有基督在其中，仍然是壳子。甚至这整卷生命读经，如果不是供应基督，照样是壳子。
17This principle may be applied to any religious thing. Baptism is good whenever Christ is in it. But once Christ has been removed from baptism, baptism becomes a shell. Any religious thing without Christ is a shell. We have the Lord’stable every Sunday, but if it is merely a table without the Lord in it, it is a shell. Even your Bible or your Bible reading may be a shell if you do not have Christ in it. Your ministry, your preaching, and Christian work might all be shells if they are merely religious activity without Christ. Anything that is fundamental, scriptural, religious and anything that is for God, yet which does not have Christ as its reality is a shell. Sisters, your head covering should have Christ in it, for without Christ, your head covering is merely an empty shell. Do not think that I am condemning just one thing. I condemn everything that does not have Christ in it. Even my message is a shell if it does not have Christ in it. Even this entire Life-Study is a shell if it does not minister Christ.
18我们要看见，我们很容易有空壳子而没有鸡；这太容易了。甚么是宗教？宗教就是事奉神、敬拜神、极力作好讨神喜悦，却没有基督。敬拜神、事奉神、以及极力在神面前有好行为，这些都是好的，但是其中若没有基督，就不过是宗教而己。这样的敬拜、事奉、行为，就都变成宗教。只有基督是实际。我们所作的，我们所是的，都可能只是壳子。这些事有些甚至不是壳子，但即使是壳子，因为没有基督，也是空的。我们必须有基督！你喜欢作长老么？那是好事，但作长老这件事必须有基督在其中。如果作长老而没有基督，你的长老职分就只是壳子。甚么时候你宝贝壳子，你就必须过河，把自己埋葬，好脱离那个壳子。这就是这卷希伯来书的信息。希伯来书百分之百是说到基督，也是为著基督。这位基督不是道理的基督；祂是今日的基督，为著我们的经历。希伯来一章一至三节告诉我们，基督成就了一切，现今坐在高处至尊至大者的右边。四章十四节说，祂是那位经过了诸天，尊大的大祭司。祂不仅过了河，祂也经过诸天，进入第三层天，就是幔内的至圣所。现今祂6:20就在那里。六章二十节说祂是先锋，是第一个奔跑赛程而达到目标的。祂也是第一个进入幔内的。七章二十六节说，祂是这样一位高过诸天的大祭司，在全宇宙的最高处。八章一节，九章二十四节，和十章十二节也都告诉我们，这位曾经死过的基督，现今在诸天之上，也与我们同在。哦！我们必须来接触祂！丢弃壳子，忘掉壳子罢！我们都必须来接触这位属天的基督，现在的基督，今日的基督。祂是何等的真，何等的活！现今祂以那属天的生命、权柄和能力供应我们，使我们在地上过属天的生活。祂不仅是我们每日的救恩，更是我们时刻的供应。何等一位基督！我们都当认识并经历祂。把宗教忘了罢！我们有『鸡』！我们不再有形式、仪文，我们只有实际。这就是希伯来书的内容。本书的深奥和丰富。
18We all must see how easy it is to have the shell without the chicken. It is very easy. What is religion? Religion is serving God, worshipping God, and behaving yourself to please God without Christ. Wo rshipping God, serving God, behaving ourselves before God, all are good, but if they are void of Christ they are merely a religion. Such worship, service, or behavior becomes religion. Only Christ is reality. Whatever we do and whatever we are might just be a shell. Some of these things are not even a shell, but even if they are a shell, they are nothing without Christ. We must have Christ! Do you like being an elder? That is fine, but Christ must be in that eldership. If you do not have Christ in your eldership, your eldership is a shell. Whenever you are treasuring a shell, you have to cross the river and bury yourself out of that shell. This is the message of the book to the Hebrews. Hebrews is a book that is one hundred percent of and for Christ. This Christ is not a doctrinal Christ; He is a Christ today for our experience. Hebrews 1:1-3 tells us that Christ has accomplished everything and that He is now sitting on the right hand of the Majesty on high. Hebrews 4:14 says that He is the High Priest who has passed through the heavens. He has not only crossed over the river, but has passed through the heavens, entering into the third heaven where the holiest of all is within the veil. He is there now. Hebrews says that He is the Forerunner. He has run the race, becoming the first to reach the goal. He was the first to enter within the veil. Hebrews 7:26 says that He is such a High Priest because He has become higher than the heavens. He is at the height of the universe. Hebrews 8:1, 9:24, and 10:12 all tell us that the Christ who died is now in the heavens; ye tHe is present. Oh, how we must come to contact Him! Forsake the shell! Forget the shell! We all must touch this heavenly Christ, this present Christ, this Christ today. He is so real, so living. He is now supplying us with all the heavenly life, authority, and power that we might live a heavenly life on earth. He is not only our daily salvation but also our moment by moment supply. He is such a Christ. We all must know and experience Him. Forget religion! We have the chicken! We no longer have forms or rituals--just reality. This is the content of the book of Hebrews. As we continue in our Life- the richness of this book.
二 连同一切属天的项目
B. With All the Heavenly Items
19本书的内容不仅说到属天的基督，更说到这位属天的基督连同一切属天的项目：属天的呼召，（三1，)属天的记录，（十二，)属天的恩赐，（六4，)天上的事物，（八5，九23，)属天的圣所，（九，)属天的耶路撒冷，（十二22，)以及属天的家乡。（十一16。)我们都必须看见这些属天的项目。
19The contents of this book are not only the heavenly Christ, but the heavenly Christ with all the heavenly items: the heavenly calling (3:1), the heavenly enrollment (1 2:2 3), the heavenly gift (6:4), the 23 heavenly things (8:5; 9:23), the heavenly holy places (9:2 4), the heavenly Jerusalem (1 2:2 2), and the 24 heavenly country (1 1:1 6). We must see all these heavenly things.
参 分段
III. THE SECTIONS
20希伯来书的分段很简单。首先是引言，说到神在子里说话。（一1～3。)最后是结语。（十三20～25。)在引言与结语之间，给我们看见基督的超越，（一4～十39，)也启示我们一条享受这位基督的路，就是藉著信。（十一1～十三19。)基督超越了一切：超越天使、约书亚、摩西、亚伦。祂所立的约超越摩西所立的约。基督远超过一切。我们接触祂，得著祂惟一的路，乃是藉著信。这就是希伯来书。
20It is a simple matter to recognize the sections of this book. Firstly, we have the introduction, which shows that God has spoken in the Son (1:1-3). Lastly is the conclusion (13:20-25). Between the introduction and the conclusion, this book shows the superiority of Christ (1:4--10:39) and also reveals the way to take and enjoy this Christ, the way of faith (11:1--13:19). Christ is superior to everything: to the angels, to Joshua, to Moses, and to Aaron. The covenant that He has made is superior to the covenant made with Moses. Christ is superior to everything. The way for us to reach this Christ, the way to take Him, is the unique way of faith. This is the book of Hebrews