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希伯来书生命读经 · 第28篇

照著麦基洗德等次的大祭司和永远救恩的根源

The High Priest According to the Order of Melchisedec and the Cause of Eternal Salvation
1在本篇信息中，我们要来看，照著麦基洗德等次的大祭司乃是永远救恩的根源。你曾否听过，永远的救恩有其根源、起始和创始者？我们的大祭司基督，乃是这永远救恩的根源。我们将会看见，祂作大祭司，并不是照著亚伦旧祭司体系的等次，乃是照著麦基洗德的等次。
1In this message we need to see that the High Priest according to the order of Melchisedec is the cause of eternal salvation. Have you ever heard that eternal salvation has a cause, origin, and author? Our High Priest, Christ, is the cause of this eternal salvation. As we shall see, He is not a High Priest according to the old priestly system, the order of Aaron, but according to the order of Melchisedec
壹 超越亚伦
I. SUPERIOR TO AARON
2亚伦不是自取尊贵作大祭司，乃是蒙神呼召、被神设立的。（来五4，1。）基督更是这样，祂不是自取荣耀作大祭司，乃是神在祂的复活里，照著麦基洗德的等次，立祂为大祭司。（5～6。）亚伦作大祭司，乃是替人办理关于神的事。（1。）基督超越亚伦，因祂是在神面前照料我们一切的案件。亚伦为百姓和自己献上礼物和为著罪的祭物，不过是豫表。（1，3。）但基督献上自己作为著罪的祭物，乃是实际。
2Aaron did not take honor unto himself but was called and established by God to be the high priest (5:4, 1). This is even more true with Christ. He did not glorify Himself to become a High Priest; He was ordained by God in His resurrection, according to the order of Melchisedec (vv. 5-6). Aaron, as the high priest, took care of things pertaining to God on behalf of the people (v. 1). Christ is superior to him in taking care of all our cases before God. Aaron offered both gifts and sacrifices for sins in type for the people and for himself (vv. 1, 3). But Christ offered Himself as the sacrifice for sin in reality
3五章二节说，作大祭司的『能体谅那无知和失迷的，因为他自己也为软弱所困』。这里原文含示对无知和失迷者的感觉，不过于严厉，也不过于宽容，乃是对他们的情形，作适当、温和的判断。本节的思想是四章十五节的延续。我们的大祭司基督，虽不像从人间选取的大祭司，为软弱所困，却在各方面受过试诱，与我们一样；因此，祂能同情我们的软弱，体谅我们这些无知和失迷的人。
3In 5:2 we are told that a high priest was “able to exercise forbearance toward the ignorant and straying, since he also is encompassed with weakness.” The Greek implies a feeling toward the ignorant and straying which is neither too severe nor too tolerant. It is to be moderate or tender in judgment toward their situation. The thought in this verse is a continuation of the thought in 4:15. Christ as our High Priest, though not encompassed with weakness as the high priests taken from among men, has been tried in all respects like us. Hence, sympathizing with our weaknesses, He is able to exercise forbearance toward us, the ignorant and straying ones
贰 为神所荣耀
II. GLORIFIED BY GOD
一 藉著复活
A. Through Resurrection
4大祭司基督藉著复活，为神所荣耀。希伯来五章五节说，『这样，基督也不是自取荣耀作大祭司，乃是那向祂说「你是我的儿子，我今日生了你」的，荣耀了祂。』本节荣耀这辞顶替前节的尊贵。从人间选取的大祭司，只有尊贵，乃是地位的事；但基督作大祭司，不仅有尊贵，更有荣耀；不仅有祂地位的宝贵，更有祂人位的荣美。本节有一句是引自诗篇二篇七节：『你是我的儿子，我今日生你。』这是指基督的复活，（徒十三33，）这使祂有资格作我们的大祭司。基督要作我们的大祭司，就必须有分于我们的人性，如希伯来二章十四至十八节所说的，并且必须带著这人性进入复活。就祂的人性说，祂能同情我们，怜悯我们。（四15，二17。）就祂的神性说，祂在复活里，能为我们作每一件事，并且对我们是忠信的。（七24～25，二17。）
4As the High Priest, Christ was glorified by God through resurrection. Hebrews 5:5 says that “Christ did not glorify Himself to become a High Priest, but He Who said to Him, You are My Son, this day I have begotten You.” The word glorify in this verse replaces the word honor in the foregoing verse. With the high priest taken from among men, there is only honor, a matter of position. With Christ as the High Priest, there is not only honor, but also glory; not only the preciousness of His position, but also the splendor of His Person. Verse 5 contains a quotation from Psalm 2:7, saying, “You are My Son, this day I have begotten You.” This refers to Christ’s resurrection (Acts 13:33), which qualifies Him to be our High Priest. For Christ to be our High Priest, He must partake of our humanity, as mentioned in 2:14-18, and enter with this humanity into resurrection. With His humanity, He can sympathize with us and be merciful to us (4:15; 2:17). In resurrection, with His divinity, He is able to do everything for us and be faithful to us (7:24-25; 2:17).
5五章七节告诉我们，基督『在肉身的日子，强烈的哭号，流泪向那能救祂出死的，献上祈祷和恳求』。这里的出死，不是说基督没有进入死，没有受死的苦，乃是说祂要复活从死里出来。基督在死前为此祷告，神就应允了祂，叫祂从死人中复活。
5In 5:7 we are told that Christ “in the days of His flesh... offered up petitions and supplications with strong crying and tears to Him Who was able to save Him out of death.” The words “out of death” here do not mean that He did not enter into death and suffer death. They mean that Christ was resurrected out of death. Before He died, Christ prayed for this, and God answered His prayer by raising Him from among the dead
二 在升天里
B. In Ascension
6六节引自诗篇一百一十篇，说，『你是照著麦基洗德的等次，永远为祭司。』这是指基督的升天和登宝座。（1～4。）这是在复活之外，进一步的资格，使祂能作我们的大祭司。（来七26。）基督不仅从死人中复活，更升到宇宙的至高处。在前一篇信息里，我们指出，基督胜过了地的引力，胜过了地上鬼魔的阻挠攻击。当祂升到空中时，就如歌罗西二章十五节所说，祂将执政的和掌权的脱下，并他们公然示众。『脱下』原文的意思是如同用鸡毛撢拂下尘埃。当基督升到空中时，执政的和掌权的好像蚊蝇一样蜂涌而来，想阻挠祂升天。主耶稣并不和他们纠缠，只轻轻的像弹灰尘一样把他们扫落，而把他们公然示众。然后祂升到诸天之上，现今坐在神的右边。每当我们摸著祂，就摸著这位超越一切者，我们也就超越了一切。属地的吸引、鬼魔、执政的和掌权的、以及一切消极的东西，都被祂胜过了。我们何等需要经历希伯来书所揭示的这位基督！
6Verse 6, a quotation from Psalm 110, says, “You are a Priest forever according to the order of Melchisedec.” This refers to Christ in His ascension and enthronement (Psa. 110:1- 4), which, in addition to His resurrection, are further qualifications for Him to be our High Priest (7:26). Christ was not only resurrected from among the dead, but He ascended to the height of the universe. In the previous message, we pointed out that Christ overcame the gravitation of earth, overcoming the frustrating attack of the demons on the earth. When He entered into the air, as Colossians 2:15 reveals, He stripped off the principalities and powers and made a show of them. The Greek word translated “stripped off” means to dust off as with a feather duster. When Christ was ascending through the air, the principalities and powers came, like insects, to prevent Him from ascending. The Lord Jesus did not struggle against them; He simply dusted them off and made a show of them. After that, He ascended into the heavens where He is now sitting at the right hand of God. Whenever we touch Him, we touch the One who is above all, and we also are above everything. The attraction of the earth, the demons, the principalities and powers, and all negative things have been overcome by Him. How we need to experience the Christ unveiled in the book of Hebrews
三 照著麦基洗德的等次
C. According to the Order of Melchisedec
7基督是照著麦基洗德的等次，作我们的大祭司。（五6。）麦基洗德的等次，比亚伦的更高。亚伦的等次仅仅是为著在人性里的祭司职分，而麦基洗德的等次是为著在人性并在神性里的祭司职分。这一点在七章会有充分的说明。
7Christ is our High Priest according to the order of Melchisedec (5:6). The order of Melchisedec is higher than the order of Aaron. The order of Aaron was for the priesthood only in humanity, whereas the order of Melchisedec is for the priesthood in both humanity and divinity. This is fully developed in chapter seven.
四 永远为大祭司
D. Forever
8亚伦被立为尊贵的大祭司，只在他活著的时候，因为他死了就不能继续。但基督是神的儿子，在荣耀里被立为大祭司，直到永远。（五6。）在祂并没有死的阻隔。祂乃是得了荣耀，永远作我们的大祭司。
8Aaron was established in honor to be the high priest only for his lifetime, for he was prevented by death from continuing. But, as the Son of God, Christ was ordained in glory to be our High Priest forever (v. 6). With Him there is no preventing of death. He is glorified forever to be our High Priest
参 与麦基洗德相似
III. A PRIEST LIKE MELCHISEDEC
9祭司职分，在圣经中只有两种等次─亚伦的等次和麦基洗德的等次。麦基洗德的等次是在亚伦的等次之先。麦基洗德的祭司职分，不是由亚伯拉罕的后裔带进来的，乃是由亚伯拉罕自己带进来的。我们曾说过，亚当是受造族类的头，亚伯拉罕是蒙召族类的头。亚当失败了，未能完成神永远的定旨，因此受造的族类就在亚当带头下失败了，神最终就放弃了受造的族类。到巴别的时候，整个受造族类成了迦勒底之地。从宁录的时候起，迦勒底就充满了偶像。拜偶像完全是与神自己敌对的。因为以亚当为首的人类成了偶像之地，甚至全能的神也不可能在人身上再作甚么。神虽然放弃了受造的族类，却绝不能放弃祂永远的定旨，祂的定旨还需要人来完成。因此，神照著祂的经纶，把亚伯拉罕从堕落的族类中呼召出来，使他成为蒙召族类的头。
9According to the Bible, there are only two orders of the priesthood—the order of Aaron and the order of Melchisedec. The order of Melchisedec came before that of Aaron. The priesthood of Melchisedec did not come in with Abraham’s descendants but with Abraham himself. We have seen that Adam was the head of the created race and that Abraham was the head of the called race. Since the created race under the headship of Adam had become a failure, Adam having failed God in His eternal purpose, God eventually gave up the created race. At the time of Babel, the created race had become altogether a land of Chaldea. Since the time of Nimrod, Chaldea was filled with idols. Idolatry is utterly opposed to God Himself. Because mankind under the headship of Adam had become a land of idols, even the Almighty God found it impossible to do anything with them. Although He gave up the created race, He could never forsake His eternal purpose which needed man for its fulfillment. Therefore, according to His economy, God called Abraham out of the fallen created race, making him the head of the called race
10我们这些蒙神拣选的人，也属于蒙召的族类。我们都曾是受造的族类，在亚当的作头之下，同属『迦勒底』。但我们都从偶像之地出来了。在你得救以前，你在那里？你乃是在偶像之地。在神眼中，一切东西，不管是道德的、不道德的，合乎伦理的、不合伦理的，好的、坏的，上等的、下等的，都是偶像。赞美主，祂把我们从我们的『迦勒底』呼召出来！罗马八章二十九至三十节说，神豫知、豫定、并呼召了我们。神的呼召不是一件小事，乃是高超、属天的事；我们的行事为人，都当与所蒙的呼召相称。神的呼召比祂的创造更高超、更丰富、更重要。阿利路亚，我们是这蒙召族类的一分子！我们的父亚伯拉罕乃是这族类的头。那来见蒙召族类之父的祭司体系，不是照著亚伦的等次，乃是照著麦基洗德的等次。麦基洗德带著饼和酒来迎接亚伯拉罕，亚伯拉罕则将十分之一献给他。（创十四18～20。）麦基洗德来见亚伯拉罕，原不是来收他的十分之一，乃是要供应他饼和酒。
10We, the chosen ones of God, also belong to the called race. We all were once part of the created race belonging to Chaldea” under the headship of Adam. We all have come out of an idolatrous land. Where were you before you were saved? You were in a land of idols. In the eyes of God, everything, whether it was moral or immoral, ethical or unethical, good or bad, high or low, was an idol. Praise the Lord that He called us out of our “Chaldea”! Romans 8:29 and 30 say that God foreknew, predestinated, and called us. This calling of God is not an insignificant matter; it is a high, heavenly matter, and we must be have ourselves worthy of it. God’scall ing is higher, richer, and more important than His creation. Hallelujah, we are members of the called race! Our father Abraham is the head of this race. The priesthood which came to the father of the called race was not that which was according to the order of Aaron but that which is according to the order of Melchisedec. Melchisedec met Abraham with bread and wine, and Abraham gave him tithes (Gen. 14:18-20). Melchisedec did not come to Abraham to receive tithes from him, but to minister to him the bread and wine.
11主耶稣离开门徒的前一个晚上，也是供应他们饼和酒。（太二六26～。）圣经前后有奇妙的一贯性。麦基洗德供应亚伯拉罕饼和酒，主耶稣也供应门徒饼和酒。我们这些多年在主桌子前享受的人，没有多少人知道，擘饼是与基督照著麦基洗德的等次作祭司有关。圣经第一次题到祭司职分时告诉我们，有一位祭司从至高的神那里来，用饼和酒供应蒙召族类的父。我们不知道麦基洗德究竟是从那里来的。在圣经的记载里，他无父，无母，无族谱，既无时日之始，也无生命之终。（来七1～3。）他就是这样来了，又去了。麦基洗德是撒冷王；撒冷就是耶路撒冷的古址。『撒冷』的意思是平安，『耶路』的意思是根基。因此，耶路撒冷的意思就是平安的根基。在麦基洗德的时候，只有撒冷，还没有耶路撒冷；只有平安，还没有平安的根基。圣经第一次说到祭司职分，就说到这位是平安王的奇妙人物。这人的称呼还有第二面的讲究，就是公义王。我们若没有公义，就无法有平安，因为平安总是从公义来的。在麦基洗德身上，有公义也有平安。他乃是根据这个公义和平安，供应亚伯拉罕饼和酒。我们根据甚么来到主的桌子前？是同情或怜悯么？不，乃是公义和平安。按照罗马三、四、五章所说，义已经算给我们，我们也得称为义了。结果，我们就得享平安。三至四章给我们公义和称义，五章给我们在公义之下的平安。我们乃是在这公义和平安的根基上，来到主的桌子前享受饼和酒。那位带来公义和平安的，就是那位供应我们饼和酒的。祂乃是照著麦基洗德的等次，作我们的大祭司。
11One night, before He left His disciples, the Lord Jesus ministered to them the bread and wine (Matt. 26:26-2 7). The Bible is wonderfully consistent. Melchisedec 27 ministered bread and wine to Abraham, and the Lord Jesus ministered bread and wine to His disciples. Not many of us who have been partaking of the Lord’stable for years have ever realized that it is related to Christ’s priesthood according to the order of Melchisedec. The first time the priesthood is mentioned in the Bible we are told that a priest came from the Most High God and ministered bread and wine to the father of the called race. We do not know where Melchisedec came from. In the biblical record, he had no parents, no genealogy, no beginning of days nor end of life (Heb. 7:1-3). He simply came and went. Melchisedec was the king of Salem, which was the ancient site of Jerusalem. “Salem” means peace, and “Jeru” means foundation. Hence, Jerusalem means “the foundation of peace.” At the time of Melchisedec, there was Salem but not yet Jerusalem; there was peace but no foundation of peace. The first time the Bible speaks of the priesthood, it tells of a wonderful person who was the king of peace. The second aspect of his title is that of the king of righteousness. If we do not have righteousness, we cannot have peace, because peace always comes from righteousness. With Melchisedec there was both righteousness and peace. Based upon this righteousness and peace, he ministered the bread and wine to Abraham. What is our basis for coming to the Lord’stable? Is it pity or mercy? No, it is righteousness and peace. According to Romans 3, 4, and 5, righteousness has been reckoned to us and we have been justified. As a result, we enjoy peace. Romans 3 and 4 give us righteousness and justification, and Romans 5 gives us peace under righteousness. Based upon this righteousness and peace, we may enjoy the bread and the wine at the Lord’s table. The One who brought in righteousness and peace is the One who ministers the bread and wine to us. He is our High Priest according to the order of Melchisedec.
12在主桌子上所用的饼和酒，是甚么意义？主亲自这样说到饼：『这是我的身体，』（太二六26，）也这样说到酒：『这是我…的血。』（28。）这指明桌上的饼和酒表征经过过程的神，描绘这位作神具体化身的基督，已经经过了种种的过程，使祂能供应到我们里面。
12What is the significance of the bread and wine used at the Lord’stable? The Lord Himself said of the bread, “This is My body” (Matt. 26:26), and of the wine, “This is My blood” (Matt. 26:28). This indicates that the bread and wine on the table signify the processed God, portraying the Christ who, as the embodiment of God, has been processed that He might be ministered into us.
13我们若要明白圣经中的任何一个项目，就必须来看那个项目的根源，就是在圣经甚么地方第一次题到。这是要守住一个基本原则：第一次题到的事，是以后的原则。希伯来书虽然说到麦基洗德，但我们若要认识他，就需要查考创世记十四章，就是第一次题到麦基洗德和祭司职分的地方。基督徒想到基督是他们的大祭司时，很少回头去看创世记十四章。希伯来七章乃是将我们指向创世记十四章，那里说到亚伯拉罕杀败诸王回来的时候，那公义王和平安王麦基洗德来迎接他。麦基洗德虽然是王，但那时并不是以王的身分而来，乃是以至高神祭司的身分，带著饼和酒来迎接亚伯拉罕。这事看起来很简单，没有甚么令人兴奋之处，但意义却很深远。在圣经里，饼是指生命的供应。主耶稣说，『我就是生命的粮〔直译，饼〕，』（约六35，）意思是说，祂是从天上降下来的饼，为要赐人生命。在圣经里，酒表征血，为著完成救赎，解除我们的干渴。我们是堕落的人，都在神定罪之下。我们干渴，因为神公义审判的火在我们里面焚烧。我们的干渴既来自神的定罪，世上的水就不能解渴。我们的干渴，只有生命的汁液才能解除。酒不是水，乃是出自葡萄的生命汁液，葡萄是属于生命的东西。主耶稣选用酒来表征祂赎罪的血，说，『你们都喝这个，因为这是我立约的血，为多人流出来，使罪得赦。』（太二六27～。）麦基洗德出来，以饼和酒供应蒙召族类之父亚伯拉罕，表征基督来把祂自己这位经过过程的神供应给我们。祂经过在十字架上的过程，好成为我们生命的供应，以救赎的酒解除我们在神定罪之下的干渴。祂是救赎的神，将祂自己分赐到我们里面，作我们的供应和满足。圣经题到亚伦等次祭司的时候，只说他们被选、蒙召，来献上为著罪的祭物，而没有说他们要供应人饼和酒。他们主要的是藉著献上礼物和为著罪的祭物，而事奉神。照著亚伦等次的祭司职分，主要是在消极一面照顾神的百姓。但照著麦基洗德等次的大祭司，作得更多。他不是带著为罪而献的祭物到神那里去，乃是带著饼和酒从神那里到我们这里来。
13If we would understand any item in the Bible, we must consider it at its source, the place where it is first mentioned in the Scriptures. This is in keeping with the basic principle of the first mention. Although the book of Hebrews speaks of Melchisedec, if we would know him, we must consult Genesis 14, the place where Melchisedec and the priesthood are first mentioned. When Christians think of Christ as their High Priest, very few of them go back to Genesis 14. Hebrews 7 refers us to Genesis 14, the time when Melchisedec, king of righteousness and king of peace, met Abraham after the slaughter of the kings. Although Melchisedec was a king, he did not come as a king but as the priest of the Most High God, coming to Abraham with bread and wine. This seems simple and rather unexciting, but it is profound. In the Bible bread denotes the life supply. The Lord Jesus said, “I am the bread of life” (John 6:35), meaning that He is the bread from heaven which gives us life. In the Bible wine signifies the blood which accomplishes redemption in order to quench our thirst. As fallen people, we are under God’s condemnation. We are thirsty because the fire of righteous judgment burns within us. Since our thirst comes from being under God’s condemnation, water cannot quench it. Our thirst can only be quenched by some liquid of life. Wine is not water; it is a life liquid, coming from grapes, which are something of life. The Lord Jesus chose wine to signify His redeeming blood, saying, “Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins” (Matt. 26:27-28). Melchisedec’s coming to minister the bread and wine to Abraham, the father of the called 28 race, signified Christ’s coming to minister Himself as the processed God into us. He was processed on the cross that He might be our life supply with there deeming wine to quench our thirst under God’s condemnation. He is the redeeming God imparting Himself into us for our supply and satisfaction. When the priests according to the order of Aaron are mentioned in the Bible, we are told that they were chosen and called to offer the sacrifices for sin, not to minister bread and wine to the people. They mainly ministered to God by offering Him gifts and sacrifices for sins. The priesthood according to the order of Aaron mainly took care of God’sp eople in a negative way. But the high priest according to the order of Melchisedec did something more. He did not go to God with the sacrifices for sin; he came from God with bread and wine.
14当逾越节的时候，百姓要抹血，也要吃无酵饼。供应给我们的饼和酒，乃是逾越节的结果。这意思是说，今天我们的大祭司基督，乃是将那出于祂救赎的东西，供应到我们里面。祂为我们受死，献上身体，并流出血来。这一切都在祂回到父神面前之先完成了。根据希伯来书，基督献上自己作独一为著罪的祭物，就一次永远的解决了罪的问题。然后祂带著自己的血，进到诸天之上的至圣所，洒在神面前，因而完成了救赎。就著救赎这一面说，现今基督已不需要再作甚么；祂乃是坐在神的右边。然而，祂仍需要作我们的大祭司，不是到神那里去，乃是到我们这里来。祂来不是要对付我们的罪，乃是供应饼和酒，就是祂自己的表征；祂经过了死与复活，好使我们得著供应和满足。这是远超过救赎的。今天大部分的基督徒，仍停留在基督作救赎主和救主，为他们流血，为他们献上祂自己，并为他们的罪成就平息，平息了他们与神之间的关系。但希伯来书比这更往前去，这实在是一本过了河的书。本书所揭示的基督，不再只是一位为著罪献祭物给神，并为我们的罪流血的救赎主。本书所启示的基督，乃是在完成了一切之后，非常奥秘的来到我们这里的一位。祂在我们的灵里来，并不是来作我们的救赎主，乃是照著麦基洗德的等次，来作我们的大祭司。祂来不是为我们献上甚么，乃是以祂自己作饼和酒供应我们，作我们日常的供应，并作我们的满足。许多基督徒非常软弱，因为他们没有享受这种供应。他们虽然有希伯来书在手中，也有『大祭司』这个辞在他们的字汇里，但是他们没有多少经历到那位照著麦基洗德等次作大祭司的基督，把祂自己供应到他们里面。希伯来书启示，基督已完成了神一切的要求。所以不论是神或救赎主，今天都得了安息日的安息。根据本书，基督不再作救赎的工，祂乃是坐著，因为神一切公义、圣别、荣耀的要求，祂都满足了。今天祂是安息的基督，神也在祂里面安息，享受安息日的安息。当我们进到召会生活中，我们也与基督、与神，同享安息。
14At the time of the Passover, the blood was applied and the unleavened bread was eaten. The bread and wine ministered to us are the issue of the Passover. This means that Christ as our High Priest today ministers into us that which has come out of His redemption. He died for us, sacrificing His body and shedding His blood. All this was accomplished before He went back to God the Father. According to the book of Hebrews, Christ offered Himself as the unique sacrifice for sin and solved the problem of sin once for all. Then He brought His blood into the Holy of Holies in the heavens and sprinkled it in the presence of God, thereby accomplishing redemption. Now, as far as redemption is concerned, Christ has nothing more to do. He is sitting on the right hand of God. However, He still needs to be our High Priest, not to go to God but to come to us. He does not come to us to deal with our sins but to minister the bread and wine, which signify Himself, who, for our supply and satisfaction, was processed through death and resurrection. This surpasses redemption. Most Christians today dwell on Christ as their Redeemer and Savior, the One who shed His blood for them, offered Himself for them, and made propitiation for their sins that God might be appeased on their behalf. But the book of Hebrews goes further than this; it has truly crossed the river. It unveils a Christ who is no longer only a Redeemer offering the sacrifice for sin to God and shedding His blood for our sins. The Christ revealed in this book is the One who, after accomplishing all this, comes to us in a mysterious way. As He comes in our spirit, He does not come as our Redeemer but as our High Priest according to the order of Melchisedec. He does not come to offer anything for us, but to minister Himself to us in the form of bread and wine as our daily supply and for our satisfaction. Many Christians are so weak because they do not enjoy this supply. Although the book of Hebrews is in their hands and they have the words “High Priest” as a term in their vocabulary, they do not have much experience of Christ ministering Himself into them as the High Priest according to the order of Melchisedec. The book of Hebrews reveals that Christ has already accomplished everything God requires. This is the reason both God and the Redeemer have a Sabbath rest today. According to this book, Christ is not working for redemption; He is sitting because He has fulfilled all the requirements of God’s righteousness, holiness, and glory. Today, He is the resting Christ, and God is resting in Him, enjoying the Sabbath rest. When we come into the church life, we also rest and enjoy the Sabbath with Him and God.
15希伯来书也启示，这位安息的基督虽然完成了救赎的工作，却非常活跃的作我们的大祭司，一直将祂自己这经过过程的饼和酒，供应给我们，作我们日常的供应。因此基督不是照著亚伦的等次，乃是照著麦基洗德的等次作大祭司。今天祂不是献祭的大祭司，乃是以饼和酒来供应的大祭司。阿利路亚！我们有公义和平安，但只有公义和平安并不能使我们满足；我们需要有些东西可以吃喝，我们需要日常的供应。因此，在神公义和平安的基础上，我们的麦基洗德以饼和酒来供应我们，给我们吃喝。祂已经救赎了我们，现今祂在𫗪养我们。首先，我们需要基督那由亚伦所豫表的祭司职分，献上为著罪的祭物。然后我们需要基督那照著麦基洗德等次的祭司职分，以生命的供应来供应我们。将经过过程的神供应到我们里面作我们的供应，乃是要完成神永远的定旨。然而，献上为著罪的祭物，只是为了对付消极的情形。神原初的目的，不是救赎我们，乃是要把祂自己分赐到我们里面，作到我们里面。因著我们堕落了，祂必须来拯救我们，救赎我们，使我们与神和好。这些都是基督那由亚伦所豫表之祭司职分的功用，而基督照著麦基洗德等次的祭司职分，才是神原初的定旨。我们若没有堕落，根本不需要亚伦所豫表的祭司职分，但我们仍需要基督那照著麦基洗德等次的祭司职分，将神供应到我们里面。大多数基督徒只知道基督那由亚伦所豫表的祭司职分，为要使我们与神和好。他们没有看见基督照著麦基洗德的等次，将神供应到我们里面。根据希伯来书，我们的大祭司基督，主要的不是献上为著罪的祭物，乃是供应我们饼和酒的一位。在我早年的经历中，差不多每一次跪下祷告时，我总是说，『主阿，感谢你作了我的救赎主，为我流了宝血。』我那时从未想到，我还能来到施恩的宝座前，享受这样一位积极的大祭司供应我饼和酒。每早晨我先为昨日的失败认罪，盼望当天能好一点。但那一天终究又是失败，次日早晨又来认罪。一天又一天都是如此。我只知道基督照著亚伦等次所豫表作大祭司的一面。过了许多年，我才认识，我可以来到施恩的宝座前，摸著这位供应我饼和酒的大祭司。我无需想去作好，只要简单的来到施恩的宝座前，享受这位积极的大祭司供应我饼和酒。这是最好的早餐。我每次享受过这样的早餐之后，整天就都是好的。我们每天都需要吃物质的早餐，照样，我们每天早上也该享受基督作早餐。最好的餐桌就是施恩的宝座，在这里我们能这样积极的享受基督。基督乃是我们今天的麦基洗德。我们何等需要来到施恩的宝座前，到祂这位以饼和酒供应我们的面前！
15The book of Hebrews also reveals that although this resting Christ has completed His redemptive work, He is very active as our High Priest, ministering Himself into us as the processed bread and wine for our daily supply. This is why Christ is not the High Priest according to Aaron but according to the order of Melchisedec. Today He is not the sacrifice - offering High Priest; He is the bread - and - wine - ministering High Priest. Hallelujah! We have righteousness and peace, but righteousness and peace alone cannot satisfy us; we need something to eat and drink. We need our daily supply. Thus, based upon God’s righteousness and peace, our Melchisedec ministers the bread and wine for us to eat and drink. He has redeemed us and now He feeds us. Firstly, we need Christ’s priesthood as typified by Aaron to offer the sacrifices for sin. Then we need His priesthood according to the order of Melchisedec to minister the life supply to us. Having the processed God ministered into us as our supply is to fulfill God’s eternal purpose. However, offering the sacrifices for sin is merely to deal with the negative situation. God’s original purpose was not to redeem us; it was to impart and work Himself into us. Since we were fallen, He had to rescue us, redeem us, and reconcile us to God. While this is the function of His priesthood as typified by Aaron, His priesthood according to the order of Melchisedec is for God’s original purpose. If we had not fallen, we would not need the priesthood typified by Aaron, but we would still need Christ’s priesthood according to the order of Melchisedec to minister God into us. Most Christians only know Christ’s priesthood as typified by the priesthood of Aaron for reconciliation. They have not seen that, according to the order of Melchisedec, Christ ministers God into us. But according to Hebrews, Christ as our High Priest is not mainly the One who offers the sacrifice for sin, but the One who ministers the bread and wine. In the early days of my experience, nearly every time I knelt down to pray, I said, “Lord, thank You for being my Redeemer and for shedding Your blood for me.” At that time I never realized I could come to the throne of grace and enjoy such a positive High Priest ministering the bread and wine. Every morning I confessed the failures of the day before, hoping I could do better that day. But that day also ended in failure and the next morning I would confess once again. This went on and on day after day. I only knew Christ as the High Priest typified by the order of Aaron. Only after many years did I learn that I could come to the throne of grace and touch our High Priest who ministers to me the bread and wine. I do not need to try to be a success. I simply need to come forward to the throne of grace and enjoy the positive High Priest ministering the bread and wine. This is the best breakfast. Whenever I enjoy such a breakfast, my whole day is a success. Just as we need a physical breakfast every day, so every morning we should enjoy Christ as our breakfast. The best breakfast table is the throne of grace where we enjoy Christ in such a positive way. Christ is our Melchisedec today. How we need to come forward to the throne of grace to Him, the One who ministers the bread and wine!
16希伯来四章十四节告诉我们：『我们既有一位经过了诸天，尊大的大祭司，就是神的儿子耶稣。』十六节告诉我们：『所以我们只管坦然无惧的来到施恩的宝座前，为要受怜悯，得恩典，作应时的帮助。』到五章我们就看见，我们在施恩宝座前所遇见的大祭司，不是亚伦等次所豫表的祭司，乃是照著麦基洗德的等次，以饼和酒供应我们的大祭司。我们的大祭司基督乃是神的儿子，祂成为大祭司，不是照著属肉之诫命的律法，乃是照著不能毁坏之生命的大能。（七16。）祂既有神性和祂复活的生命为资格，就能把经过过程的神连同神圣的祝福，供给那些不再是罪人，而是那些像亚伯拉罕一样，为神的权益争战的人。（创十四18～20。）
16In 4:14 we are told that we have “a great High Priest Who has passed through the heavens, Jesus, the Son of God,” and in 4:16 we are told to “come forward with boldness to the throne of grace, that we may receive mercy and may find grace for timely help.” When we come to chapter five, we see that the High Priest whom we meet at the throne of grace is not a priest typified by the order of Aaron but a High Priest according to the order of Melchisedec, ministering to us the bread and wine as our supply. Christ, our High Priest, is the Son of God, having been constituted to be our High Priest not according to the law of a fleshy commandment but according to the power of an indestructible life (7:16). Having the qualifications of His divinity and His resurrected life, He is able to minister the processed God with the divine blessing, not to sinners but to those who fight for God’sin te rest, as Abraham did (Gen. 14:18-20
壹 永远的救恩
I. THE ETERNAL SALVATION
17我们在基督里所得到的永远救恩，（来五9，）乃是根据祂为我们完成的永远救赎，（九12，）这救赎比亚伦等次的祭司所行暂时的遮罪更美。那种暂时的遮罪，只能遮盖罪，绝不能除罪；但基督永远的救赎，乃是除去罪，把罪的问题永远解决。不仅如此，基督永远的救恩不仅是客观的救赎，在消极方面解决罪的问题，也是主观的救恩，在积极方面把我们救到祂的完全和得荣里。这永远的救恩，不仅不受时间空间的限制，更包含了一切神圣的元素和性质。基督那神圣的元素和性质，就是构成祂永远救恩的基本成分；这救恩不仅救我们脱离一切消极的事物，也救我们进入最积极的事物，甚至救我们进入神自己。这样的拯救是包容一切的，不受时空限制的。
17The eternal salvation we have in Christ (5:9) is based upon the eternal redemption He has accomplished for us (9:12), which is much better than the temporary atonement carried out by the priests according to the order of Aaron. That temporary atonement covered sin but never put it away; whereas Christ’s eternal redemption has put away sin, solving the problem of sin forever. Furthermore, Christ’s eternal salvation is not merely an objective redemption to solve our problem of sin on the negative side, but also a subjective salvation to save us into His perfection and glorification on the positive side. Such an eternal salvation is not limited by time and space, but is all-embracing with the divine element and nature. The divine element and nature of Christ are the basic constituents of His eternal salvation, which not only saves us from the most negative things but also saves us into the most positive things, even into God Himself. Such a saving is all-embracing, not limited by time and space.
贰 根源
II. THE CAUSE
一 基督这大祭司的人位是根源
A. The Person of Christ as the High Priest Being the Cause
18照著麦基洗德的等次作我们大祭司的基督，祂的人位乃是永远救恩的根源。（五6～10。）只要这样一位与我们同在，我们就永不会软弱。祂是永远救恩的根源，凡这救恩的效能、利益和结果，都有永远的性质，超越时间的条件和限制。有些弟兄来告诉我说，他们不敢回家，因为他们的妻子很难理喻。有些姊妹告诉我关于她们丈夫同样的事，说她们无法忍受家里的情形。他们的救恩似乎不是永远的，似乎尚未达到他们的家庭环境。当一些弟兄告诉我，他们不愿回到原来所住的城住，因为当地召会的情形太难了，我就对他们说，『若是你的救恩不适用在你的城市，那么你的救恩就不是永远的救恩。』不论何处何方，我们都有永远救恩的根源。所以我总是鼓励那些懊丧的弟兄姊妹回家。我曾告诉一些姊妹说，『为甚么怕你的丈夫？他又不是老虎。回去在生命里凭基督把他吞下去。』我能见证，有许多姊妹回去在生命里凭著基督，把她们的丈夫吞下去，并且带到召会来作掳物。不要怕你的妻子或丈夫，因为我们的大祭司基督，是你永远救恩的根源。
18The very Person of Christ as our High Priest according to the order of Melchisedec is the cause of our eternal salvation (5:6-10). As long as such a One is with us, we could never be weak. He is the cause of eternal salvation, of which all the effects, benefits, and issues are of an eternal nature, transcending the conditions and limitations of time and space. Some brothers have come to me saying that they were afraid to return home because their wives were so mean. Some sisters have told me the same thing about their husbands, saying that they could not stand the situation at home. It seemed that their salvation was not eternal and did not reach their home environment. When some brothers have told me that they did not want to return to their hometown because the situation in the church there was too difficult, I said to them, “If your salvation is not good for your city, then your salvation is not the eternal salvation.” In any and every place, we do have the cause of eternal salvation. This is why I have encouraged the disappointed brothers and sisters to return home. I have told the sisters, “Why be afraid of your husband? He is not a tiger. Go back and swallow him up by Christ in life.” I can testify to you that a good number of sisters went back and swallowed up their husbands by Christ in life and brought them into the church as a prey. Do not be afraid of your wife or husband, because Christ, as our High Priest, is the cause of your eternal salvation
19虽然在希伯来二章里，我们有基督作我们救恩的创始者，但若没有五章里基督照著麦基洗德的等次作我们的大祭司，我们就还没有永远救恩的根源。我们的基督不仅是今天的约书亚，也是我们永远的麦基洗德。祂作我们的约书亚，就是救恩的创始者（元帅），要带头向前，使我们跟随祂。祂作我们的麦基洗德，就是永远救恩的根源，以祂自己作饼和酒供应我们，让我们吃祂喝祂。我们的麦基洗德来到我们这里，并不是向我们有所要求；祂乃是带著饼和酒而来。你困倦么？祂就是你的饼。你干渴么？祂就是你的酒。我们来吃祂喝祂，享受祂作我们的供应。每当我们来到主的桌子前，我们乃是向全宇宙宣告说，我们活著，是靠著吃神圣的饼，喝神圣的酒，作我们日常的供应。这是我们生活的路。我们许多人对主的桌子，没有这种的认识。愿我们都得著帮助，看见主的桌子象征，今天基督乃是我们的麦基洗德，以饼和酒供应我们。我再说，这是我们救恩的根源。
19Although we have Christ as the Captain of our salvation in Hebrews 2, we do not have the cause of eternal salvation until we come to Christ as our High Priest according to the order of Melchisedec in Hebrews 5. Our Christ is not only today’s Joshua; He is also our eternal Melchisedec. As our Joshua, the Captain of salvation, He takes the lead and we follow Him. As our Melchisedec, the cause of eternal salvation, He ministers Himself to us as bread and wine, and we eat and drink of Him. When our Melchisedec comes to us, He does not come with demands or requirements; He comes with bread and wine. Are you tired? He is your bread. Are you thirsty? He is your wine. Let us eat of Him, drink of Him, and enjoy Him for our supply. Whenever we come to the Lord’stable, we declare to the whole universe that we live by eating the divine bread and by drinking the divine wine as our daily supply. This is our way of living. Not many of us have had this realization at the Lord’stable. May we all be helped to see that the table symbolizes that our Christ today is our Melchisedec who ministers to us the bread and the wine. I say once again that this is the cause of our salvation.
二 经历基督因受苦难得以成全
B. The Experience of Christ in His Sufferings for His Perfection
20基督是经过苦难，才得以完全，成为我们的大祭司。（五8～10。）在祂永远的救恩里，我们需要经历祂的苦难。当我们在祂的苦难里经历祂，我们也就要被拯救到祂的完全里。我们这样经历基督的苦难而得以成全，乃是藉著享受祂作我们的大祭司。到七章的时候，我们还要更详细的来看这件事。
20Christ was perfected to be our High Priest through His sufferings (5:8-10). In His eternal salvation, we need to experience Him in His sufferings. When we experience Him in His sufferings, we shall also be saved into His perfection. This experience of Christ in His suffering for perfection is by our enjoying Him as our High Priest. We shall cover this matter in detail when we come to chapter seven