希伯来书生命读经 · 第30篇

竭力前进，达到成熟；

To Be Brought On To Maturity

以及紧随先锋逃入并抛锚于避难所

And Fleeing Into The Refuge With The Anchor And The Forerunner

1希伯来书是一卷论到成熟的书。我们若要竭力前进，达到成熟，就必须过河。每当我们发现有甚么障碍，或不能往前，那正是我们过河的时候。从前以色列人怎样过了红海，又过约但河，我们也当过一道又一道的河。

1The book of Hebrews is a book on maturity. In order to be brought on to maturity we need to cross the river. Whenever we have a handicap or are unable to go on, that is the time for us to cross the river. Just as the children of Israel crossed the Red Sea and the Jordan River, we must cross river after river

2成熟的意思是甚么？多年来我们已经看见，我们若活在自己里面，或抱持个人主义，就是不成熟。我们若一直想要圣洁、属灵、得胜，那也是不成熟。真正的成熟，不仅是在我们灵里，更是在召会生活里。召会生活乃是我们成熟的标记。根据我近五十年观察的结果，我能见证，在召会之外，不可能有真正的生命成熟。只有在召会生活中，才有真正的长大成熟。接受本书的希伯来信徒，在他们的基督徒生活中，一直犹疑不定，不知到底该往前，还是退回。本书就在这紧要关头写给他们，鼓励他们应当继续往前。往前去的最好方法，就是忘掉一切。我们一旦忘掉一切，就能立即往前。我们可能花很多时间考虑我们的环境、我们的已往、我们的将来、以及许多相关的事，却不肯花一点工夫在往前的事上。许多时候，一些亲爱的圣徒来问我，对从前、现在、将来、和其他种种的事怎么办。很多人都知道，我对这样的问题从不回答；我只给他们一句劝勉的话：『往前罢。不要谈论，也不要记住已过的事；甚至现在的事也要丢在一边，更不必担心将来。你若真要往前，就往前好了。』那些忘记一切的人，是往前走得最好的人。你看场上赛跑的人，他们跑的时候，没有工夫去想别的事。他们只知道一件事，就是奔跑赛程。

2What does it mean to be mature? Throughout the years, we have learned that if we are in ourselves or are individualistic, we are immature. If we are trying to be holy, spiritual, or victorious, that also is immaturity. Real maturity is not only in our spirit, but also in the church life. The church life is the sign of our having become mature. As a result of my watching and observing for almost fifty years, I can testify that there is no real maturity in life outside the church. Real maturity can only be found in the church life. The Hebrew believers to whom this book was written were staggering in their Christian life. They were wondering in their mind whether to go on or to go back. At that very point, this book was written to encourage them to go on. The best way to go on is to forget everything. Once we forget everything, we shall go on. We may spend much time to consider our environment, our past, our future, and all the things related to it, yet we would not spend one hour in going on. Many times dear saints have come to me asking about the past, present, future, and many other things. I became famous for never answering their questions. I only gave them one word of advice: “Go on. Don’t talk and don’t remember your past. You should even forget the present and not care for the future. If you really want to go on, then just go on.” Those who are going on the best are those who do not remember anything. Consider the runners in a race. While they are running, they have no time to think of anything else. They only know one thing— running the race

3我们在这里看见一个基本的原则：若有人偏离了正轨，或是停下不跑，以后又受激励要继续往前，他这时就不要犹豫，不要问问题，只管往前奔跑。许多青年人受到激励，要与主一同往前；但他们中间有些人担心，在往前之先是否该作甚么，惟恐主可能不赦免他，不喜欢他。你若也是这样，就很难与主一同往前。你若对主认真，就只管往前。忘掉祂是否会赦免你，或者是否喜欢你。不要在这事上花时间考虑，只要达到目标，得著奖赏。不必考虑对或错，只管往前。

3Here we see a basic principle: if anyone of us has fallen from the right track, or has stopped running in the race and then is stirred up to go on, he should not hesitate or ask questions. He should just go on. When many of the young people are stirred up to go on with the Lord, some of them are concerned with what they should do before they can go on, wondering whether the Lord will forgive them or be happy with them. If you are like this, it will be difficult for you to go on with the Lord. If you mean business with the Lord, simply go on with Him. Forget about whether He will forgive you or be happy with you. Do not take time to consider such things until you have reached the goal and gained the prize. Do not wonder whether you are right or wrong—just go on.

4按照希伯来六章，往前是不必再立根基的。假如弟兄们要盖新会所，也立好了根基，但是受到打岔，停了工。以后他们受激励要继续盖造；他们是否要从头开始，再立根基？当然不会这么愚笨。他们若再立根基，不用几次，工地就会填满了根基：没有墙壁，没有屋顶，也没有建筑，只有许多的根基。这样作当然很愚笨，但有许多基督徒，包括我在内，在已过基督徒生活中，都曾经这样作过。在我基督徒生活早期，我立过不少的根基。每次复兴之后，又逐渐冷淡下去。过了不久，又受到激励，我就坚决而彻底的回到最起初的地方，重新悔改认罪。这就是『重新悔改』的意思，也就是再立悔改的根基。过了不久，我又旧事重演，再从头悔改，又作一次。最后我厌倦这样作，但不知道怎么办。直到一天，我读到希伯来六章，才发现我是多么愚昧。我不必再悔改我已经悔改的，也不必从头再认罪。我只需要往前。今天基督教中许多所谓的复兴，不过是激动人一再回头建立根基。一个著名的传道人来把大家激动起来。过了几个月，大家又冷淡下去；另一位又来使他们奋兴起来。他们每一次得著复兴，就再立一次根基。大多数的基督徒，就是这样一再的立同样的根基。这就是为甚么我们需要希伯来六章。我们应当忘掉再立根基的事，只管往前。不要考虑主会不会赦免你，只管往前，直至达到目标。你一旦受激励，愿意与主一同往前，就无须那么多的悔改。今天奋兴派的基督教，过于强调悔改。几乎每一个奋兴布道家，都懂得激动人悔改的技巧。但现在我必须告诉你，不需要那么多的悔改。主已经听厌你的悔改，厌烦那么多悔改的祷告。祂乐意看见你往前，而不是在某件事上一再的悔改。往前就是过河，从一边到另一边，从一个阶段到另一个阶段，从一个立足点到另一个立足点。不要谈论或考虑，只管往前。抛弃你老旧的观念、认识、道理和教训，而一直往前；你往前得越快越好。

4According to Hebrews 6, to go on does not need the laying of another foundation. Suppose the brothers who are building a new meeting hall have laid the foundation, but have become frustrated and have stopped working. After they are stirred up to continue working on the meeting hall, should they start over from the beginning and lay another foundation? No, that would be foolish. If they did that a few times, the whole building site would be filled with foundations. There would be no walls, roof, or building, only many foundations. Although doing such a thing would be foolish, many Christians, including myself, have done this very thing in their Christian life. In the early years of my Christian life, I laid many foundations. After I had been revived, I would gradually go down again. Then, after being stirred up again, I would purposely and thoroughly go back to the beginning to repent and make confession all over again. This is what it means “to renew again to repentance,” which is to lay again “a foundation of repentance.” After a while, I would be distracted again and then go back to confess and make confession still another time. Finally, I became tired of this, but I did not know what to do. One day, as I was reading Hebrews chapter six, I realized how foolish I had been. I did not need to repent again of what I had repented already or go back to the beginning to make another thorough confession. I simply needed to go on. Most of the so-called revivals in today’s Christianity only stir up people to go back and lay another foundation again and again. A famous preacher comes and stirs the people up. After a few months they begin to go down, and another preacher comes to revive them once again. Each time the people are revived they lay another foundation. Most Christians lay the same foundation again and again. This is why we need Hebrews 6. We should forget about laying another foundation and just go on. Do not consider whether the Lord will forgive you or not — just go on until you reach the goal. Once you have been stirred up to go on with the Lord, you do not need that much repentance. Repentance has been over emphasized in today’s revivalistic Christianity. Nearly every revivalist has learned one skill—to stir up people to repentance. But now I must tell you that you do not need to repent that much. The Lord is bored with your repentance. In a sense, the Lord is disgusted with so many repenting prayers. He wants to see you going on, not repenting of the same thing over and over again. To go on simply means to cross the river, to go from one side to another, from one stage to another, from one standing to another. Do not talk or consider. Go on. Leave your old concepts, understandings, doctrines, and teachings, and go on. The faster you go on, the better.

壹离开基督之开端的话

I. LEAVING THE WORD OF THE BEGINNING OF CHRIST

5我们要往前，就必须离开基督之开端的话。（六1。）这意思就是，我们必须离开根基的阶段，就是吃奶的阶段，婴孩的阶段。我们在前一篇信息已经看见，基督之开端的话乃是给在基督里仍是婴孩的人所喝的奶。我们要往前，就必须离开起初所领受的道理，而不再吃婴孩的食物。我们必须吃本书所供应的干粮，就是公义的话，（五13～14，）使我们能往前，从婴孩的阶段达到成熟。

5If we are to go on, we must leave the word of the beginning of Christ (6:1). This means that we must leave the foundation stage, the milk stage, and the baby stage. As we have seen in the previous message, the word of the beginning of Christ is the milk for the babes in Christ. In order to go on we must leave the doctrines we received at the beginning and no longer feed on baby food. We must go on from the baby stage to maturity by feeding on the solid food, which is the word of righteousness (5:13-14) ministered to us in this book

贰不再立根基

II. NOT LAYING AGAIN THE FOUNDATION

一根基已经立定，不必再立

A. The Foundation Being Laid Already and There Being No Need to Lay It Again

6根基已经立定，所以不必再立。（六。）这根基包括六样东西：悔改脱离死行，信靠神，浸洗的教训，按手，死人的复活，以及永远的审判。（1～。）这就是我们基督徒生活的根基，是在我们得救之初立好的。这根基既已立好，就不必再立。我们若在得救以后又偏离了，也不必再回头去悔改那些已经悔改过的。我们若重复已过的悔改，就是回头再立根基。我们若偏离了，又回转过来，仍愿跟主往前，就不必重新悔改，只需往前。再以盖造会所的事说明。若是会所的根基立好后停了工，现在要再盖造，工人不必另立根基，只要在立好的根基上建造就可以了。我们也可以用赛跑为例来说明。运动员在起跑之后若跌倒了，当然不必回到起跑点再跑，只要从他跌倒的地方起来，再往前跑。我们基督徒的生活，像建造的工程，也像一场赛跑。我们开了头，以后若偏离了，并不需要回到开头的地方，重新开始；我们只需要从跌倒之处起来，继续往前。二不可能再重新悔改四节至六节上半说，『因为那些曾经蒙了光照，尝过属天的恩赐，又有分于圣灵，并尝过神美善的话，以及来世的能力，而偏离的人，不可能再重新悔改。』这段圣经，被许多基督教教师误解，也被许多传道人误用。他们宣称希伯来六章是说，我们信主以后若犯了罪，就不可能再重新悔改，也不能得赦免。这并不是这里的意思。这里的话乃是说，你曾经悔改过，现在受主激励，要跟从主往前，就不需重新悔改。在主眼中，你不可能这么作。根基一旦立好，就不可能再立。那些曾经蒙了光照，尝过属天的恩赐，又有分于圣灵，并尝过神美善的话，以及来世能力的人，在他们信的时候，就已经立好了根基。他们若偏离了，又回转过来，就不需要再立根基，只要继续往前，竭力前进，达到完全、成熟就好了。他们不需要重复悔改，1因为他们不可能再重新悔改。一节指明这是不必要的，六节说这是不可能的，七至八节指出这是不对的。因此，这段话的意思，不是说信徒若犯了罪，就不可能得赦免，而是说一个基督徒若偏离了又回转，他不必重复原初的悔改。在神看来，这是不可能的。

6The foundation has already been laid, and there is no need to lay it again (6:1). The foundation is of six things: repentance 1 from dead works, faith toward God, teaching of baptisms, laying on of hands, resurrection of the dead, and eternal judgment (vv. 1-2). This is the foundation of our Christian life 2 which was laid at the beginning when we were saved. Since it has already been laid, there is no need to lay it again. If we fall away after being saved, we do not need to go back to repent of the things which we have repented of already. If we go back to repeat our past repentance, it means that we are going back to lay another foundation. If after falling away we come back and desire to go on with the Lord, we do not need to repeat our old repentance. We simply need to go on. Let us use again the illustration of construction work. If the work on a meeting hall is stopped after the laying of the foundation, there is no need to lay another foundation for the further building work. The workmen should simply build upon the foundation already laid. We may also use the illustration of running a race. If a runner falls after starting the race, he does not need to go back to start the race again. He simply needs to press on from the very place where he has fallen. Our Christian life is a building project and a race. If we fall away after we have begun, we do not need to go back to the beginning and start again; we only need to go on from where we fell. B. Being Impossible to Renew Again to Repentance Verse 4 says, “For it is impossible to renew again to repentance those who were once enlightened, and who have tasted of the heavenly gift, and have become partakers of the Holy Spirit.” Many Christian teachers misinterpret this verse and many preachers misuse it. They claim that Hebrews 6 says that if we sin after believing in the Lord, it is impossible for us to repent and be forgiven. This is not the meaning of this verse. It means that after you have repented once and have been stirred up to go on with the Lord, you do not need to repent again. In the eyes of the Lord, it is impossible for you to do this. Once the foundation has been laid, it is impossible to lay it again. Those who were once enlightened, who have tasted of the heavenly gift, have become partakers of the Holy Spirit, have tasted the good word of God and the works of power of the coming age, laid the foundation already at the time they believed. Once they have fallen away and returned back, there is no need for them to lay the foundation again. They should just rise up, go on, and be brought on to maturity. There is no need to repeat their repentance, for “it is impossible to renew again” that repentance. Verse indicates that this is not needed; verse 4 says that it is not possible; and verses 7 and 8 show that it is not right. Thus, this verse does not mean that it is impossible for a believer to be forgiven if he has sinned. It means that there is no need for a Christian who has fallen to go back to repeat his original repentance. In the eyes of God, this is impossible.

7四节里所题属天的恩赐，是指在我们悔改信主时，神所赐属天的事物，就如赦罪、公义、神的生命、平安和喜乐等。五节的『话』，原文是rhema，雷玛，指神即时的话。这里神美善的话，是指一节所说基督开端的话，就是希伯来的信徒在相信主时所尝过的奶。现在他们必须往前到更深的话，就是公义的话。（五13。）这话主要的不是关于神的救赎，乃是关于神经纶的法则，这话就是使他们达到完全、成熟（六1）的干粮。五节的『能力』是指神圣的能力，『来世』是指要来的国度时代。要来之国度的神圣能力，要复苏、更新并复兴老旧的万物。（太十九28。）信徒在重生时，（多三5，）都尝过这种神圣的能力，得著了复苏、更新并复兴。

7The heavenly gift mentioned in verse 4 refers to God’s giving of the heavenly things, such as His forgiveness, righteousness, divine life, peace, and joy at the time of our conversion. The Greek word translated “word” in verse 5 is rhema, meaning the instant word of God. The “good word of God” here refers to the word of the beginning of Christ mentioned in verse 1, which is the milk the Hebrew believers tasted when they believed in the Lord. Now they must go on to the deeper word, the word of righteousness (5:13), which is not mainly concerned with God’s redemption but with the way of His economy, and which is the solid food for them to reach maturity (v. 1). The word “power” in verse 5 refers to the divine power, and the “coming age” refers to the age of the coming kingdom. The divine power of the coming kingdom is to restore, renew, and revive the things which have become old (Matt. 19:28). At the time of the believers’ regeneration (Titus 3:5), they all tasted this divine power that caused them to be restored, renewed, and revived

8大多数的基督教教师说，希伯来六章六节所题偏离的人，乃是假基督徒。但是一个蒙了光照，尝过属天的恩赐，又有分于圣灵，并尝过神美善的话，以及来世能力的人，怎能是假基督徒？大多数的基督教教师，因著没有看见奖赏与惩罚的事，而在此犯了大错。从上下文看来，这样一个偏离的人，必定是真基督徒。他绝不会灭亡，但是按照八节所启示的，他会受到一些惩罚。因此，他需要回转，并继续往前。他若要往前，并不需要回头再立根基。即使他愿意回头再立根基，他也不可能这样作，因为无论他愿意作甚么，在神面前全不算数。

8Most Christian teachers say that the fallen - a way one mentioned here is a false Christian. But how could one who has been enlightened, has tasted of the heavenly gift, has become a partaker of the Holy Spirit, and has tasted the good word of God and the works of power of the coming age be a false Christian? Most Christian teachers, not seeing the matter of reward and punishment, make a big mistake here. According to the context, such a fallen one is certainly a real Christian. He will never perish, but, as verse 8 reveals, he will suffer some punishment. Thus, he needs to come back and go on. In order to go on he does not need to go back to lay the foundation again. Even if he would go back to lay the foundation again, it would be impossible for him to do so, because whatever he would do could not be counted by God.

三把神的儿子重钉十字架，明明的羞辱祂

C. Crucifying Again the Son of God, Putting Him to Open Shame

9六节这里的『偏离』，是指希伯来的基督徒由于回到老旧、传统、犹太的宗教，偏离了纯正的基督徒信仰。原则上，这可适用于一切偏离神法则之正轨的基督徒。这一节也说到『把神的儿子重钉十字架，明明的羞辱祂』。这里的重钉和羞辱，是形容上半节的再重新悔改。再重新悔改，意即已经悔改过，又重复悔改，这是不必要的。这样作，就是把神的儿子重钉十字架，明明的羞辱祂。我们若试图回到起初的悔改，就是再立根基。在神看来，这是把主重钉十字架。主已经为我们钉了十字架，我们起初悔改的时候，已经接受这个事实。我们若再回头到原初的悔改，那就是把祂重钉十字架，明明的羞辱祂。我们绝不可这样作。四再立根基是不对的再立悔改的根基是不对的。任何人这样作都是一种浪费。就如弟兄们盖会所，若是一再的立根基，不仅不对，也是一种浪费。说到这里，我们要来看七至八节：『就如田地，吸收了屡次下在其上的雨水，并且生产菜蔬，合乎耕种的人用，就从神得享祝福；但若长出荆棘和蒺藜，就被废弃，近于咒诅，结局就是焚烧。』那些一再回头，重新悔改的人，就如吸收了屡次下在其上的雨水，而不生产菜蔬的田地。七节所说的雨水，是指四至五节所说五类美好的事物。生产菜蔬是竭力前进，达到完全、成熟的例证。信徒就如田地，为著神被耕种，好生产基督，如同田地生产菜蔬，以达到完全、成熟；藉此就从神得享祝福。基督是正确的菜蔬。我们若不生产基督，却长出荆棘和蒺藜，那就是一种浪费。

9The words “fallen away” in verse 6 refer to the Hebrew Christians’ deviating from the pure Christian faith by returning to their old, traditional, Judaistic religion. In principle, this can be applied to any Christians who fall away from the right track of God’sway. This verse also speaks of “crucifying again for themselves the Son of God, and putting Him to open shame.” The words “crucifying” and “putting” modify the predicate “renew” in verse 4. To renew again to repentance means to repeat the repentance which one already has. This is not needed. To do this means that we crucify again the Son of God and put Him to open shame. If we would try to return to our original repentance, we would be laying again the foundation. In the eyes of God, this is to crucify the Lord again. The Lord was crucified for us, and at our original repentance we accepted that. If we would return to our original repentance, we would be crucifying Him again and putting Him to open shame. We must never do this. D. Being Not Right to Lay the Foundation Again It is not right to lay the foundation of repentance again. It is a waste for anyone to do this. It would not only be wrong for the brothers to lay the foundation for the meeting hall once it had been laid; it would also be a waste. At this point we need to read verses 7 and 8. “For the earth which drinks the rain which often comes upon it and brings forth vegetation suitable to those for whose sake also it is tilled, partakes of blessing from God; but bringing forth thorns and thistles, it is disapproved and near a curse, whose end is to be burned.” Those who go back again and again to renew their original repentance are like the earth which drinks the rain which falls upon it and does not bring forth proper vegetation. The “rain” in verse 7 refers back to the five categories of good things mentioned in verses 4 and 5. Bringing forth vegetation is an illustration of being brought on to maturity. The believers, as the earth, are tilled for God’ss ake that they might bring forth Christ as the vegetation to maturity. By this they partake of blessing from God. Christ is the proper vegetation. If instead of bringing forth Christ, we bring forth thorns and thistles, that will be a waste

10不信主的罪人是真正的咒诅，而生长荆棘和蒺藜的基督徒，乃是近于咒诅。严格的说，八节的荆棘和蒺藜，是指希伯来的基督徒所持守老宗教传统的事物。『废弃』也可译为不蒙称许，不合格，算为无用。倘若信徒不肯竭力前进，达到完全、成熟，反而退回到老旧的事物，就不蒙神称许，算为无用。信徒一旦得救，就绝不会再成为真正的咒诅；然而我们若不往前，长出基督，反而持守神不喜悦的事物，就近于咒诅，受神行政管治的惩罚；（参十二7～8的管教；）这与永远的沉沦完全不同，那是真正的咒诅，这是近于咒诅。田地是绝不会被焚烧的，但其上所长的却会被焚烧。照样，信徒绝不会被烧毁；但他们不按著神的经纶所生长的一切，都要被焚烧。信徒是神的耕地，他们所生长的一切木、草、禾秸，都要被焚烧。（林前三9，12。）田地虽被焚烧，并不失丧，只是受了对付。希伯来六章这一段，乃是公义的话，不是许多基督徒所爱听包著糖衣的话。我不知道神这段话所说的焚烧将是怎样，我只知道神纯净的话说要焚烧。希伯来六章所说的，相当于林前三章十二至十五节所说，木、草、禾秸要烧去，人虽然得救，却『要像从3:12-火里经过的一样』。这里所说的，不是恩典的话、生命的话，也不是美善的话，乃是严肃的、郑重的话，也就是公义的话。

10An unbelieving sinner is a real curse, but Christians who bear thorns and thistles are near a curse. Strictly speaking, the thorns and thistles in verse 8 refer to the traditional things of the old religion of the Hebrew Christians. The Greek word translated “disapproved” may also be rendered “disqualified,” “counted worthless,” “rejected,” “cast away.” If any believer would not be brought on to maturity but rather would fall back to the old things, he will be disapproved of by God. The believers, once saved, can never be a real curse. But if we do not go on to grow Christ, but rather hold on to things which displease God, we are near the curse of suffering the punishment of God’s governmental dealing. (Consider this with the discipline of chastisement in 12:7-8.) This is absolutely different from the suffering of eternal perdition, which is the real curse. The earth can never be burned, but what it grows may be burned. Likewise, the believers can never be burned, but all they bring forth that is not according to God’s economy will be burned. The believers are God’s farm. Whatever they grow as wood, hay, and stubble will be burned (1 Cor. 3:9, 12). When the earth is burned, it is not lost; it is dealt with. This portion of Hebrews 6 is a word of righteousness, not a sugar - coated word that many Christians like to hear. I do not know what the burning which is mentioned in this portion of God’sword will be like. I only know that the pure word of God tells us so. This word in Hebrews 6 is similar to the word regarding the burning of the wood, hay, and stubble and being saved “yet so as through fire” in 1 Corinthians 15. This is not the word of grace, the word of life, nor the good word; it is a sobering and solemn word—the word of righteousness.

参竭力前进，达到完全、成熟

III. BEING BROUGHT ON TO MATURITY

11希伯来书的作者并不在本书开头的地方，就叫希伯来信徒往前。他在说『竭力前进，达到完全、成熟』之前，先用了五章的篇幅，说了许多美妙的事。竭力前进，达到完全、成熟的路，就在这五章经文里。

11The writer did not open this book by telling the Hebrew believers to go on. Be fore he said, “Let us be brought on to maturity,” he used five chapters to cover many wonderful items. The way to be brought on to maturity is in these five chapters.

一分享基督所达到的

A. Sharing with Christ in His Attainments

12我们要竭力前进，达到完全、成熟，就必须分享基督所达到的。（一9，三。）我们是祂的同伙，且有分于祂的受膏。要分享基督所达到的一切，路乃是藉著信。我们不需要明白太多。我们只要简单的相信祂的话，就是祂今天所赐给我们的好信息，而宣告说，『赞美主，我是祂的同伙，我有这个地位和权利，有分于祂的受膏。』你不要说，你没有与祂一同受膏的感觉。你越说没有感觉，就越没有感觉。信心乃是称无为有的。我们只相信神的话所说的，不管有没有感觉。神的话说，我们是基督的同伙，对这话我们必须说，『阿们。我是基督的同伙。』神的话也说，祂已经受膏，而我们又是祂的同伙，于是我们也就有分于祂的受膏。对此我们也必须说，『阿们。我有分于祂的受膏。』

12In order to be brought on to maturity, we need to share with Christ in His attainments (1:9; 3:14). We are His partners and we share His anointing. The way to share 15 with Him in His attainments is by faith. We do not need to understand that much. We simply need to believe the word which is the glad tidings for us today and say, “Praise the Lord, I am His partner. I have the position and the right to share with Him in His anointing.” Do not say that you lack the feeling of participating in His anointing. The more you say that you do not have the feeling, the less feeling you will have. Faith calls things not being as being. We believe what the word of God says, whether we feel it or not. The word of God says that we are a partner of Christ, and to this we must say, “Amen. I am a partner of Christ.” The word of God also says that He has been anointed and that, as His partners, we share in His anointing. To this we must also say, “Amen. I have a share in His anointing.”

二竭力进入那存留之安息日的安息

B. Being Diligent to Enter into the Remaining Sabbath Rest

13我们要竭力前进，达到完全、成熟，就必须竭力进入那存留之安息日的安息。（四9，11。）我们已经看见，今天这存留之安息日的安息，就是召会生活。我们不必太担心将来的国度，只要今天简单的进到召会生活里。不要说，『哦，已往几年我太松懈了。我盼望将来还能进到国度里。』你必须忘掉已往，也不巴望将来，而在今天进入召会生活里。仇敌是狡猾的。我怕还有许多人一直谈论过去，或巴望将来。让我们忘掉已过的和将来的，今天就行动，竭力进入召会生活，奔跑那赛程。

13If we would be brought on to maturity, we must be diligent to enter into the remaining Sabbath rest (4:9, 11). As we have seen, the remaining Sabbath rest today is the church life. We do not need to be that concerned about the coming kingdom in the future; we simply need to get into the church life today. Do not say, “Oh, in the past years I have been so sloppy. I hope I can still make it to enter into the kingdom in the future.” You need to forget your past, not care for the future, and enter into the church life today. The enemy is subtle. I am afraid that many of us still talk about, our past and have expectations for the future. Let us forget them both and be diligent and take action to be in the church life and in the race today

三来到施恩的宝座前，为要受怜悯，得恩典

C. Coming Forward to the Throne of Grace to Receive Mercy and Find Grace

14我们也要来到施恩的宝座前，为要受怜悯，得恩典。（四16。）我们要在生命中长大，竭力前进，达到完全、成熟，就需要神的怜悯，也需要神的恩典。我们是不可能靠自己长大的。只有神远远搆到我们的怜悯和祂彀用的恩典，才能使我们达到完全、成熟。我们受怜悯并得恩典的路，乃是来到施恩的宝座前。感谢神，今天祂的宝座对我们是施恩的宝座。我们都需要操练来到施恩的宝座前，使我们『受怜悯，得恩典，作应时的帮助』。

14We also need to come forward to the throne of grace to receive mercy and find grace (4:16). To grow in life, to be brought on to maturity, we need both God’s mercy and grace. It is impossible to grow by ourselves. It is God’s far-reaching mercy and sufficient grace that can bring us on to maturity. And the way to receive mercy and find grace is to come forward to the throne of grace. Thank God that for us today His throne is the throne of grace. We all need to practice coming forward to the throne of grace that “we may receive mercy and may find grace for timely help.”

四吃干粮，享受那位照著麦基洗德等次作我们大祭司的基督

D. Feeding on the Solid Food to Enjoy Christ as Our High Priest according to the Order of Melchisedec

15我们要竭力前进，达到完全、成熟，就必须不再吃婴孩的食物，就是开端的话，而吃干粮，就是公义的话，好享受那位照著麦基洗德的等次，作我们大祭司的基督。（五9～10，14。）我们已经接受基督作救赎主和救主，祂也进到我们里面作我们的生命。我们所接受这位在我们里面作生命的基督，也在天上照著麦基洗德的等次，作我们的大祭司；祂的功用不是献为著罪的祭物，乃是把神的丰富供给我们，作我们的供应。我们要长大成熟，就必须享受这位把神供应给我们的基督，使我们能有分于神圣元素的丰富。这些不是婴孩食物，而是干粮。大多数基督徒只停留在吃婴孩食物的阶段，不想吃干粮，也不经历基督作他们的麦基洗德。本书鼓励我们，要往前吃干粮，并享受天上的基督，好接受神丰富的元素，使我们得以长大成熟。六章的开头是一个强有力的结论，鼓励我们实行在前五章所听到的一切。我们若肯这样实行并往前，就能达到目标，达到成熟。这是何其简单！愿我们都往前去。

15If we would grow to maturity, we need to leave the baby food, the word of the beginning, and feed on the solid word, the word of righteousness, in order to enjoy Christ as our High Priest according to the order of Melchisedec (5:9-10, 14). We have received Christ as our Redeemer and Savior, and He has come into us to be our life. This very Christ whom we have received as our life within is also our High Priest in the heavens according to the order of Melchisedec, whose function is not to offer the sacrifice for sin but to minister the riches of God for our supply. In order to grow into maturity we need to enjoy such a God-ministering Christ that we may participate in the riches of the divine element. This is the solid food, not the baby food. Most Christians stay on the baby food, not desiring the solid food and not experiencing anything of Christ as their Melchisedec. This book encourages us to go on by feeding on the solid food and enjoying the heavenly Christ that we may receive the rich element of God for our growth into maturity. The beginning of chapter six is a strong conclusion encouraging us to practice all we have heard in the five foregoing chapters. If we do this and go on, we shall reach the goal and be matured. How simple this is! Let us all go on

紧随先锋逃入

Fleeing Into The Refuge

16并抛锚于避难所现在我们来看紧随先锋逃入并抛锚于避难所；（六9～20；）这是这些信息所说之事的顶点。

16WITH THE ANCHOR AND THE FORERUNNER Now we come to the capstone of all we have covered in these messages—fleeing into the refuge with the anchor and the Forerunner (6:9-20

壹避难所

I. THE REFUGE

17十八节说到『我们这逃往避难所，持定摆在前头盼望的人』。你曾否听过，新约告诉我们要逃往避难所？这里的『逃往避难所』，原文的意思是竭力逃走。这辞与行传十四章六节说到保罗逃往吕高尼所用的『逃往』，原文是同字。这里加上『避难所』虽然不算错，但不加也许更好。我们不单是过河的人，还是逃跑的人。我们要逃脱甚么？我们要逃脱一切不是基督和召会生活的东西。我们必须逃脱世界、犹太教、天主教、更正教、和我们自己。我们必须逃脱百货公司、这世代的潮流、宗教、老观念和各种传统。我们必须从一切使我们与基督隔绝，使我们离开基督的事物逃脱。为了解释这一节，我曾参考多种译本。有的译本作『逃离世界』。我们要逃离我们的老地位、雄心和自爱。我们必须逃离一切的事物。无疑的，本书作者盼望希伯来的信徒从犹太教，就是他们的老宗教中逃跑。他们若仍留在其中是太危险了；必须快快逃跑。『逃往避难所』一辞，原文含示逃往庇护之处；这就是为甚么繙译圣经的人，在这里加上『避难所』。作者在这里似乎是说，『希伯来的基督徒阿，你们的处境太危险了，快快逃到庇护所罢。』

17Verse 18 speaks of having “fled for refuge to lay hold of the hope set before us.” Have you ever heard that the New Testament tells us to flee into a refuge? The Greek word translated “have fled for refuge” means to flee intensively; it refers to an intensified fleeing. The Greek word does not have the meaning of refuge. The simple English equivalent is “fled.” The Greek word is the same word used in Acts 14:6, where we are told that the Apostle Paul fled the persecution in the city. Although it is not wrong to add the words “for refuge,” it may be better not to use them. We are not only river crossers; we are also fleers. From what are we fleeing? From everything other than Christ and the church life. We must flee from the world, Judaism, Catholicism, Protestantism, and from ourselves. We must flee the department stores, the course of this age, religion, our old concepts, and every kind of tradition. We must flee anything that keeps us away and holds us back from Christ. I have consulted a number of translations of this verse. Some versions say, “fled the world.” We must flee our old position, ambition, and self - love. We must flee everything. The writer of this book undoubtedly wanted the Hebrew believers to flee Judaism, their old religion. It would have been dangerous for them to remain in it; they had to flee. The Greek word for flee implies fleeing to a safeguard. This is the reason the translators added the words “for refuge.” The writer seemed to be saying, “Hebrew Christians, you are in a very dangerous situation and you need to flee to a safeguard.”

18何处是这庇护所？是我们必须逃往的安全之地？乃是在灵里，在召会里，也在诸天界里。诸天界里有甚么？有在幔内的至圣所。希伯来的基督徒有被拉回营内的危险。他们必须逃入幔内。作者似乎是说，『要逃入幔内，进入至圣所，进入灵里。不要留在犹疑不定的魂里。要从游荡的心思中逃出来，逃到你的灵里，才得安全。』虽然我们很难确定的说避难所是甚么，但我们可以说，避难所乃是今天主耶稣所在的诸天界。

18Where is this safeguard, this safety, into which we must flee? It is in the spirit, in the church, and in the heavenlies. What is there in the heavenlies? The Holy of Holies within the veil. The Hebrew Christians were in danger of being held back in the camp. They had to flee into the veil. The writer seemed to be saying, “Flee within the veil, into the Holy of Holies, into your spirit. Don’t stay in your staggering soul. Flee your wandering mind. Flee into your spirit where you can be safe.” Although it is difficult to say definitely what the refuge is, we may say that it is the heavenlies where the Lord Jesus is today

贰锚

II. THE ANCHOR

19按照希伯来六章九至二十节的上下文，作者用『锚』字，乃是描绘出我们都在风暴的海上。我们既然是航行在风暴的海上，就需要有锚。无疑的，我们所要逃入的庇护处，乃是我们的避风港。这避风港就在我们的灵里，在召会生活里，在诸天界的至圣所里，也就是主耶稣所在的地方。我们若想要留在避风港里，就需要锚。这锚就是我们的盼望，（18～19，）由两件永不更改的事所构成：一是神的应许，一是神的誓言。（12～。）神的应许是以祂的誓言作确证。神的应许是神的话，而神的誓言是祂最终的确证。神的应许和神的誓言都是不能更改的，藉此我们就有信心和恒忍，结果使我们有了盼望，就是我们魂的锚。这盼望如同又牢靠又坚固的锚，已经通入幔内的至圣所，固定在那里，现今我们在灵里就能进入其中。（十19～20。）藉这盼望的锚，我们就得以持定在至圣所内。我们若无盼望的锚，就会船破。（提前一19。）

19According to the context of 6:9-20, the writer, using the word “anchor,” pictures us all as being on a stormy sea. Since we are in a boat sailing on astor my sea, we need an anchor. Undoubtedly, the safeguard into which we must flee is our haven. This haven is in our spirit, in the church life, and in the Holy of Holies in the heavenlies where the Lord Jesus is. If we would stay in this haven, we must have an anchor. The anchor is our hope (vv. 18-19) which is constituted with two unchangeable things—God’s promise and God’so a th (v v. 12-18). God’s promise is confirmed by His oath. 18 God’s promise is God’sword, and God’so a this His final confirmation. By God’s promise and oath, both of which are unchangeable, we have our faith and patience, issuing in our hope which is the anchor of our soul. Our hope, as a secure and firm anchor, has entered into the Holy of Holies within the veil and holds on to it, and we may now enter in spirit (10:19-20). By this anchor of hope we are held to the Holy of Holies. Without it, we may shipwreck (1 Tim. 1:19).

20无论我们所在的光景是甚么，我们都必须从其中逃跑。每一种光景都是风暴的海。你富有么？你的财富就是风暴的海。你贫穷么？你的贫穷也是风暴的海。我说每一种光景都是风暴的海，意思是说，每一种光景都可能把你拖住，使你不能进入今日的安息。危险就在这里。我们看以色列人离开埃及的豫表。虽然约有二百万人出了埃及，但只有两个人进入安息。其余的人都受了打岔。我们今天岂不也面对同样的可能么？没有一件事不在拖住我们。甚至召会中的长老职分也会把你往回拖。长老们，要从长老职分上逃跑。我们都是逃跑的人。我们甚至要逃离我们的本国本地。在逃跑这件事上，作者把自己包括在内，所以他在希伯来六章十八节说『我们』。他在前面各章说了许多美好的事，末了就以『逃跑』为结论。

20We must flee whatever situation we are in. Every situation is a stormy sea. Are you rich? Your riches are a stormy sea. Are you poor? Your poverty is a stormy sea. To say that every situation is a stormy sea simply means that it can hold you back, keeping you from entering into today’s rest. This is the danger. Consider the type of the children of Israel who came out of Egypt. Although maybe two million came out of Egypt, only two of them entered into the rest. All the others were distracted. Do we not face the same possibility today? There is not one thing which cannot hold us back. Even the eldership in the church can hold you back. Elders, you must flee the eldership. We are the fleers. We even must flee our own country and locality. The writer included himself in this matter of fleeing, for he used the word “we” in verse 18. After saying so many good things in the foregoing chapters, he concluded with the word “flee

参先锋

III. THE FORERUNNER

21作者现在告诉我们，基督不仅是救恩的创始者，也是我们的先锋。主耶稣作先锋，领先经过风暴的海，进入属天的避风港，照麦基洗德的等次，为我们作了大祭司。作这样一位先锋，祂乃是我们救恩的创始者。（二10。）作先锋，祂开了通往荣耀的路，作创始者，祂已经进入了荣耀，进入了幔内的至圣所。主耶稣为了进入幔内的至圣所，曾经逃离一切事物。祂逃离祂的母亲，逃离祂的兄弟。（太十二46～50。）祂逃离犹太教，而进入幔内。这里不是说耶稣进入诸天，而是说祂进入幔内。祂进入了神的面光中。祂逃离了一切，进入幔内神的面光中；我们乃是有充分的确信，在幔内抛下盼望的锚。（来六11，19。）

21The writer now tells us that Christ is not only the Captain of our salvation, but also our Forerunner. The Lord Jesus as the Forerunner took the lead to pass through the stormy sea and enter the heavenly haven to be the High Priest for us according to the order of Melchisedec. As such a Forerunner, He is the Captain of our salvation (2:10). As the Forerunner, He has cut the way to glory, and as the Captain, He has entered into glory, into the Holy of Holies within the veil. In order to enter into the Holy of Holies within the veil, the Lord Jesus fled everything. He fled His mother. He fled His brothers (Matt. 12:46-50). He fled Judaism and entered within the veil. Here we are not told that Jesus entered into the heavens, but that He entered “into that which is within the veil.” He entered into the presence of God. He fled everything to enter into the presence of God within the veil, where we anchor our hope with full assurance (vv. 19, 11

22我们在希伯来书生命读经里看过这么多篇信息之后，必须注意这一件事，就是逃跑。我们必须从一切事物中逃跑，因为一切事物都是危险的。要逃离你的老观念，要逃离无召会的生活。你若没有召会生活，你就是在风暴的海上，没有庇护所。你游荡的心思也是风暴的海。要逃到你的灵里，逃到召会生活里，你就有了庇护所。这样的逃跑乃是真正的过河。我担心许多人读过这篇信息，还没有逃离一切，还没有过河。让我们逃到我们的灵里，逃到召会生活里。让我们逃入幔内，进入至圣所。

22After covering so many messages thus far in our Life- study of Hebrews, we must pay attention to this one thing — fleeing. We must flee everything because everything is a danger. Flee your old concepts. Flee your non-church life. If you do not have the church life, you are on the stormy sea without a safeguard. Your wandering mind is a stormy sea. Flee into your spirit and into the church life that you may have a safeguard. This fleeing is the real river crossing. I am concerned that many of those reading this message will not flee and cross the river. Let us flee into our spirit and into the church life. Let us flee into the veil, into the Holy of Holies.