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希伯来书生命读经 · 第32篇

永久、尊大、君尊的大祭司

A Kingly High Priest, Perpetual And Great
1上一篇信息曾题到，我们有一位客观而主观的基督。这是甚么意思？这是非常令人兴奋的事。一九六八年某天晚上，有位弟兄对我说，『李弟兄，全美国的传道人和牧师，多年来一直告诉人说，要仰望在天上的主。但是你来到美国以后，却一直告诉人说，要转到灵里遇见主。这是截然不同的，似乎有两个方向。』是的，确实有这两个方向。我们在上一篇信息指出，今天主不再是在地上，乃是在天上的宝座上。这是毫无疑问的。但是，如果主只是在天上的宝座上，在地上的人怎能得著祂作生命？如果祂只是在天上，祂就离我们太远，不能作我们的生命，也不能作我们日常的生命供应。这样一位事实上是客观的主，怎能在我们的日常生活中，对我们成为主观的？这的确是个问题。解答这个问题的秘诀，就在希伯来书中。本书中的这个秘诀，是在四章十二节，那里说到魂与灵的剖开。作者似乎突然引进这一点，而没有明显的理由。第四章是讲到安息日的安息。就著道理说，安息日的安息和我们人的灵并没有明显的关系。安息日的安息是一回事，我们人的灵又是一回事，二者似乎相离甚远。但是四章十四节继续说，我们有『一位经过了诸天，尊大的大祭司，就是神的儿子耶稣』，而十六节告诉我们：『只管坦然无惧的来到施恩的宝座前。』我们尊大的大祭司乃是在天上的宝座上，我们怎能摸著祂？怎能经历祂？
1In the last message we said that our Christ is subjectively objective. What does this mean? This is a very exciting matter. One night, in 1968, a brother said to me, “Brother Lee, in the whole U.S.A., the preachers, pastors, and ministers have been telling people for years to look to the Lord who is in heaven. But since coming to this country, you have been telling people to turn to their spirit to meet with the Lord. This is absolutely different. It seems that there are two directions.” Yes, there are undoubtedly these two directions. As we pointed out in the last message, the Lord today is no longer here on earth but is on the throne in heaven. There is no doubt about this. But if the Lord were only on the throne in heaven, how could the people on earth have Him as their life? If He were only in heaven, He would be too far away from us for us to have Him as our life and our daily life supply. How can the Lord, who is in fact objective, become subjective to us in our daily life? This is the problem. The secret to the answer to this question is in the book of Hebrews. This secret in the book of Hebrews is in 4:12, which speaks of the dividing of soul and spirit. It seems that the writer introduces this point suddenly for no apparent reason. Chapter four deals with the Sabbath rest. Doctrinally speaking, there is apparently no relationship between the Sabbath rest and our human spirit. The Sabbath rest is the Sabbath rest, and our human spirit is our human spirit. These two things seem to be far removed from one another. But 4:14 goes on to say that we have “a great High Priest Who has passed through the heavens, Jesus, the Son of God,” and verse 16 tells us to “come forward with boldness to the throne of grace.” Our great High Priest is on the throne in heaven. How can we touch Him? How can we experience Him
2希伯来书的作者告诉我们要『来到（前来）』。对于这个辞，我要说几句话。原文这辞在希伯来书里用过好几次：『来到施恩的宝座前，』（四16，）『前来进入至圣所，』（十22，）『来到神面前』和『到神面前来』。（七，十一6。）我们应当来到三个地方，就是到至圣所，到施恩座，到神这里。不要退缩，要前来。这辞在许多译本中译作『靠近』或是『亲近』，但根据最好的希腊文辞典，这辞主要的意思是前来。
2The writer of Hebrews tells us to “come for ward.” I need to say a word about this phrase. It is used several times in Hebrews: “come forward to the throne of grace” (4:16); “come forward to the Holy of Holies (10:22);”come forward to God” (7:25; 11:6). We need to come forward to three things: to the Holy of Holies, to the throne of grace, and to God Himself. Do not shrink 25 backward—come forward. In Greek, the words “come forward” are one word. Most versions render it either as approach, draw near, or come near. According to the best Greek lexicon, however, the primary meaning of this word is come forward.
3我们需要明白希伯来书写作的背景。我们已经清楚的看见，受信的希伯来信徒，正处在退缩回去的危险。他们正在徘徊犹豫的时候，就有这封书信写给他们，勉励他们要进前来。作者不是要他们往前去，而是要他们进前来。这意思是说，作者已经在某一个地方，现在要他的读者也进前来到这个地方。所以他告诉他们要来到至圣所，来到施恩座，也来到神面前。神在那里？是在施恩的宝座上！施恩的宝座那里？是在至圣所里。作者写本书时，是在至圣所里，他呼召希伯来弟兄们也要进前来到这里。在这一点上，我们会有一个问题。至圣所和施恩的宝座在那里？根据我们的经历，我们要说二者都联于我们的灵。如果至圣所和施恩的宝座这二者都联于我们的灵，毫无疑问，神就必定在我们的灵里，因为神是在施恩的宝座上。只要至圣所和施恩的宝座联于我们的灵，神就必定也在我们的灵里。如果你问许多基督徒，至圣所和施恩的宝座在那里，他们会说在天上。这种说法，在圣经中是有很强的根据。就著道理说，这是完全正确的。然而，我们要问说，如果施恩的宝座是在天上，而我们是在地上，我们怎能来到那里？我们是在地上的人，今天有路摸著天上施恩的宝座么？按照许多基督徒的神学，他们今天无法摸著施恩的宝座。施恩的宝座离他们太远了。天上的至圣所也离他们太远了。是的，就道理说，至圣所和施恩的宝座确实是在天上。我们既都在地上，今天怎能进入至圣所，摸著施恩的宝座？并且基督今天也是客观的坐在天上的宝座上。这位客观的基督怎能成为我们主观的经历？照著客观的教训，这是不可能的。
3We need to understand the background of the book of Hebrews. As we have already seen clearly, the recipients of this book, the Hebrew believers, were in danger of shrinking back. They were staggering and hesitating, and the book of Hebrews was written to encourage them to come forward. The writer did not tell them to go forward but to come forward. This means that the writer was in a particular place and that he wanted his readers to come forward to the place where he was. So he told them to come forward to the Holy of Holies, to the throne of grace, and to God. Where is God? He is on the throne of grace. Where is the throne of grace? It is in the Holy of Holies. At the time of the writing of this book, the writer was there in the Holy of Holies, calling the Hebrew brothers to come forward. At this point we have a problem. Where are the Holy of Holies and the throne of grace? According to our experience, we would say that they are joined to our spirit. If they, the Holy of Holies and the throne of grace, are joined to our spirit, then undoubtedly God must be in our spirit, because God is on the throne of grace. As long as the Holy of Holies and the throne of grace are joined to our spirit, God must be in our spirit. If you were to ask many Christians where the Holy of Holies and the throne of grace are, they would say that they are in heaven. There is a strong ground in the Bible for saying this. Doctrinally speaking, it is absolutely correct to say this. Nevertheless, we need to ask this question: If the throne of grace is in heaven and we are on earth, how can we come forward to it? Is there any way for us who are on earth today to touch the throne of grace in heaven? According to their theology, many Christians have no way to touch the throne of grace today. The throne of grace is far away from them. The Holy of Holies in heaven is also far away. Yes, doctrinally speaking, the Holy of Holies and the throne of grace undoubtedly are in heaven. Since we all are on the earth, how can we enter the Holy of Holies and touch the throne of grace today? And today Christ is also on the throne in heaven objectively. How can this objective Christ be our subjective experience? According to the objective teachings, there is no way.
4圣经说到一个地方，名叫伯特利，就是神的家。（创二八19。）在这地方有一个连接天与地的梯子，（12，）其上有神的使者上去下来。这指明那个梯子把地联于天，并把天带到地。在天与地之间有往来不息的交通，由天使上去下来所指明。这种交通，在地上别处找不到，只在一个特别的地方，就是伯特利，神的家，才找得著。
4The Bible speaks of a place called Bethel, the house of God (Gen. 28:19). In this place there is the ladder joining earth and heaven (Gen. 28:12), and on this ladder the angels of God are ascending and descending. This indicates that the ladder joins earth to heaven and heaven to earth. Between earth and heaven there is a great deal of traffic, as indicated by the angels’ ascending and descending. This traffic is not found in any place on earth except in one special place — Bethel, the house of God.
5我们可以用电来说明天与地之间的交通。发电厂可能离开你的家很远，但是发电厂和你的家之间，却有电流的交通。电线把发电厂的电带到你家里。照样，天与地之间也有一个交通。基督就是那产生这交通的梯子。在这梯子上，有许多的上上下下，来来去去。这梯子乃是在神的家中。然而，这一切还只是道理。今天神的家在那里？经过多年查读圣经，最终我发现，今天的伯特利，也就是神的家，乃是在我们的灵里。以弗所二章二十二节说，我们『同被建造，成为神在灵里的居所』。今天召会乃是神的居所，神的家，而这家就在我们的灵里。当我们这班在召会里的人，都在灵里聚集的时候，神的家，伯特利，就在这里。这个地方立即就联于天，因为有一个梯子把地联于天，又把天带到地。自然而然的，我们就在地与天之间有了交通。然而，甚么时候我们从灵里出来，进到心思或情感里，伯特利就不见了。今天伯特利在那里？在我们的灵里。伯特利，神的家，既是在我们的灵里，所以我们的灵这个地方，就有基督作天梯，把我们联于天，又把天带给我们。根据这个启示，并根据我们的经历，我们可以放胆的说，至圣所和施恩的宝座都联于我们的灵。这就是为甚么希伯来书的作者在四章十二节告诉我们，我们必须先经历灵与魂的分开，然后才能前来进入至圣所，来到施恩的宝座，并来到至圣所里施恩宝座上的神面前。经历这事的秘诀，就是魂与灵的分开。
5We may use electricity as an illustration of the traffic between earth and heaven. An electrical power plant may be far away from your home, but between your home and the power plant there is the traffic of electricity. Wires bring the electricity from the power plant into your home. Likewise, there is traffic between earth and heaven. Christ is the ladder that affords this traffic. Upon this ladder there is much ascending and descending, much going and coming. This ladder is in the house of God. All of this, however, is still doctrinal. Where is the house of God on earth today? After studying the Bible for many years, I eventually found out that today Bethel, the house of God, is in our spirit. Ephesians 2:22 (Gk.) says that we “are being builded together into an habitation of God in spirit.” The church today is the habitation of God, the house of God, and this is in our spirit. When we, the church people, all meet together in our spirit, the house of God, Bethel, is here. Immediately, that very place is joined to heaven, for there is a ladder joining earth to heaven and bringing heaven down to earth. Spontaneously, we have traffic between earth and heaven. However, whenever we get out of our spirit and into our mind or emotions, Bethel disappears. Where is Bethel today? It is in our spirit. Since Bethel, God’sho use, is in our spirit, our spirit is the very place where Christ, the heavenly ladder, joins us to heaven and brings heaven to us. According to this revelation and according to our experience, we may boldly say that the Holy of Holies and the throne of grace are joined to our spirit. This is why the writer of Hebrews told us in 4:12 that firstly we must experience the dividing of our spirit from our soul and that, following this, we can come forward to the Holy of Holies, to the throne of grace, and to the very God who is on the throne of grace in the Holy of Holies. The secret of this experience is the dividing of soul and spirit
6基督对我们是客观的么？是的，就著事实说，祂是客观的。但就著经历说，祂对我们是客观而主观的。就著事实说，祂是客观的，因为祂在天上。但是我们不必到天上才能经历祂。我们今天在地上，就能在灵里经历这位天上的基督。基督是客观的，但我们对祂的经历却是主观的；我们能主观的经历这位客观的基督。客观的基督怎能传输到我们主观的经历里？乃是藉著把我们联于天，又把天带给我们的天梯。在遥远的发电厂里客观的电，怎能成为我们家里主观而可应用的电？乃是藉著电线，把发电厂里的电流传送到我们家里。就著事实说，电在发电厂是客观的，但就著应用说，电是主观的在我们家中。照样，我们也能主观的经历客观的基督。我们在地上，就能经历这位在天上的基督。这是何等的奇妙。一天过一天，我经历这位在天上的基督。祂虽然是客观的，但在我的经历中却是主观的。
6Is Christ objective to us? Yes, He is, in fact, objective. Nevertheless, in experience, He is subjectively objective to us. In fact, He is objective because He is there in heaven. But we do not need to go to heaven in order to experience Him. While we are on earth today, we may experience in our spirit the Christ who is in heaven. Christ is objective, but our experience of Christ is subjective. We have the subjective experience of the objective Christ. How can the objective Christ be transmitted into our subjective experience? By the heavenly ladder that joins us to heaven and brings heaven to us. How can the objective electricity faraway in the power plant become the subjective application of electricity in our homes? By the wires that carry the current of electricity from the power plant to our homes. In fact, the electricity is objectively in the power plant, but in application, it is subjectively present in our homes. In like manner, we can subjectively experience the objective Christ. While we are on earth, we can experience the Christ who is in heaven. This is wonderful. Day by day, I experience the very Christ who is in heaven. Though He is objective, in my experience He is subjective.
7今天基督在那里？这问题的答案不能那么简单。我们必须说，就著事实说，基督是客观的，在诸天之上；但在我们的经历里，祂是主观的，在我们灵里。这样，在天上客观的基督，成了在我们灵里主观的经历。我们在上一篇信息看见，我们必须上到第二层楼来经历基督。第二层楼在那里？乃是联于我们的灵。因为这第二层楼是联于我们的灵，我们就必须转到灵里，来经历这位在天上的基督。
7Where is Christ today? This question cannot be answered in such a simple way. We must say that, in fact, Christ is objectively in the heavens, but, in our experience, He is subjectively in our spirit. In this way, the objective Christ in heaven becomes our subjective experience in our spirit. In the last message we saw that we need to be on the second floor of the experience of Christ. Where is this second floor? It is joined to our spirit. Because this second floor is joined to our spirit, we must turn to our spirit to experience the very Christ who is in heaven
壹 君尊的大祭司
I. A KINGLY HIGH PRIEST
8我们在灵里能主观经历的这位天上的基督，主要的乃是大祭司。希伯来书的中心乃是天上的基督，而这位天上基督主要的点乃是，祂是大祭司。这里的要点不是说基督是救主或救赎主，乃是说这位天上的基督是大祭司。因此，本书主要的是说到基督的祭司职分。请记住以下几点：希伯来书的中心是天上的基督，而天上基督的要点，乃是祂是大祭司，并且希伯来书主要的是说到基督的祭司职分。
8The Christ in heaven who can be experienced by us subjectively in our spirit is mainly the High Priest. The book of Hebrews is focused on the heavenly Christ, and the chief point of this heavenly Christ is that He is the High Priest. The main point here is not that Christ is the Savior or Redeemer but that He, as the heavenly Christ, is the High Priest. This is the reason why the book of Hebrews is primarily concerned with the priesthood of Christ. Please remember the following statements: the focus of Hebrews is the heavenly Christ, the main point of the heavenly Christ is that He is the High Priest, and Hebrews is concerned primarily with the priesthood of Christ
9大多数的基督徒把基督的祭司职分看得太低了。他们每次说到基督作大祭司时，仍停留在祂是为我们的罪向神献祭的大祭司这个观念上。这虽然是正确的，却是在消极的一面。基督作大祭司为我们的罪向神献祭，乃由亚伦所豫表。那是已过的事。今天基督不必再为我们的罪献祭，乃是把神供给我们，作我们的供应。过去基督曾为我们的罪献祭，如亚伦所豫表的。今天祂乃是照著麦基洗德的等次，把神供给我们，作我们的供应。
9Among most Christians, the priesthood of Christ has been very much lowered. Whenever most Christians speak about Christ as our High Priest, they still cling to the concept that He is the High Priest offering sacrifices to God for our sins. This, of course, is correct. But it is on the negative side. Christ as the High Priest offering sacrifices to God for our sins is typified by Aaron. That was in the past. Today Christ is no longer offering sacrifices for our sins but ministering God to us as our supply. In the past, Christ offered sacrifices to God for our sins as typified by Aaron. Today He is ministering God to us as our supply according to the order of Melchisedec
10这可由麦基洗德迎见亚伯拉罕的事，得著证明。（创十四18～20。）圣经第一次题到祭司，是在说到麦基洗德的时候。麦基洗德是至高神的祭司。作为至高神的祭司，麦基洗德没有为亚伯拉罕的罪向神献祭；他乃是供应饼和酒给他。在圣经里，主桌子上的标记之物指明，饼和酒乃是表征经过过程的神，作了我们的供应。我们的大祭司基督，今天不是照著亚伦的等次献祭给神，乃是照著麦基洗德的等次，把经过过程的神供应给我们。
10This is proved by the coming of Melchisedec to Abraham (Gen. 1 4:1 8-2 2). The first mention of the word priest in the Bible is with Melchisedec. Melchisedec was the priest of the Most High God. As the priest of the Most High God, Melchisedec did not offer sacrifices to God for Abraham’ss in; he ministered bread and wine to him. As indicated by the symbols of the Lord’stable in the Bible bread and wine signify the processed God as our supply. Our High Priest, Christ, is not according to the order of Aaron offering sacrifices to God; He is according to the order of Melchisedec ministering the processed God to us.
11我们是甚么人？我们不再是可怜的罪人，乃是得胜的战士。当麦基洗德迎见亚伯拉罕的时候，亚伯拉罕不是一个可怜的罪人，哀求著说，『祭司麦基洗德阿，可怜我罢。你看我犯了多少的罪，你需要顾到我的罪。我的光景很可怜。你需要为我向神献上一切祭物。』亚伯拉罕当时不是在这样的光景中。当麦基洗德来迎见亚伯拉罕时，他是得胜者，是战士，是杀敌者。亚伯拉罕当时刚杀败了基大老玛和诸王。（创十四17。）他是得胜的战士，带著许多掳物回来。你是甚么人？是可怜的罪人，还是得胜的战士？我能喜乐的说，在召会生活中，我们不是可怜的罪人，乃是得胜的战士。我们不再是同著亚伦在利未记里；我们乃是同著麦基洗德在创世记十四章里。我们不再有亚伦，因为亚伦已经过去了；我们现今乃是与麦基洗德在一起。今天我们的基督远远超越亚伦。在利未记里，我们需要珍赏亚伦，但是当我们来到希伯来书，就必须说亚伦已经过去了。在希伯来书里，麦基洗德是我们的大祭司。我们不要逗留在利未记里，而要回到起初创世记里。这才是真正的恢复。让我们回到创世记十四章，在那里我们看见，祭司不是为可怜的罪人献祭，乃是以饼和酒供应荣耀的得胜者。倘若我们在一整天里杀败了许多基大老玛，在晚上临睡之前，麦基洗德来以饼和酒供应我们，这会使我们多么喜乐。我们必须整天杀败一些基大老玛；我们必须杀败犹太教、天主教、更正教、和一切消极的事物。如果我们白天杀败仇敌，每晚我们就会夺得上好的掳物。这样，我们的麦基洗德会来对我们说，『你打胜仗后疲累么？这里有饼和酒，就是经过过程的神，给你享受。』这就是至高神之祭司的职事，他来不是为可怜的罪人献祭，乃是把神供应给得胜的战士。请你诚实的说，你从前看见我们有这样一位大祭司么？当我还在宗教里的时候，我从来没有看见这事。
11Who are we? We are no longer poor sinners but victorious fighters. When Melchisedec came to Abraham, Abraham was not a pitiful sinner, begging, “O priest Melchisedec, be merciful to me. Look at how sinful I am. You need to take care of my sins. My situation is so poor. You need to bring all the offerings to God for me.” Abraham was not in such a situation. When Melchisedec came to him, Abraham was the victor, the fighter, the slaughterer. Abraham had just slaughtered Chedorlaomer and the other kings (Gen. 14:17). Abraham was a victorious fighter who had taken many spoils. What are you— poor sinners or victorious fighters? I am glad to say that in the church life we are not pitiful sinners but victorious fighters. No longer are we in the book of Leviticus with Aaron; we are in Genesis 14 with Melchisedec. We do not have Aaron any longer, for Aaron is past. We are now with Melchisedec. Our Christ today is much superior to Aaron. In the book of Leviticus we need to appreciate Aaron, but when we come to Hebrews, we must say that Aaron is past. In the book of Hebrews, Melchisedec is our High Priest. We do not want to linger in Leviticus but go all the way back to the beginning in Genesis. This is a real recovery. Let us go back to Genesis 14 where we see that the priest did not offer sacrifices for pitiful sinners but ministered bread and wine to glorious victors. How happy we would be if, before we went to bed at night, Melchisedec would come ministering to us the bread and the wine because during the whole day we had slaughtered many Chedorlaomers. We need to slaughter some Chedorlaomers all day long. We need to slaughter Judaism, Catholicism, Protestantism, and so many negative things. If we slaughter the enemies during the day, every evening we shall have the chief spoils. Then our Melchisedec will come and say, “Are you tired after your victory? Here is bread and wine, the processed God for your enjoyment.” This is the ministry of the priest of the Most High God who comes not to offer sin offerings for pitiful sinners but to minister God to victorious fighters. Tell me honestly, have you ever seen before that we have such a High Priest? I never saw this when I was in religion
一 公义王
A. The King of Righteousness
12这位大祭司是属于另一等次的，不是亚伦的等次，乃是麦基洗德的等次。麦基洗德是一位王，他名字的意思是公义王。以赛亚三十二章一节给我们看见，公义王这个名称，也是指主耶稣说的。基督是公义王，是今日的麦基洗德。祂是公义王，使万有与神，以及万有彼此的关系都是对的。祂又使人与神和好，也使神对人有了平息。公义带进平安。（17。）基督藉著祂的公义，结出了平安的果子。
12This High Priest is of another order, not of the order of Aaron but of the order of Melchisedec. Melchisedec was a king, and his name means the king of righteousness. In Isaiah 32:1 we see that the title, king of righteousness, also refers to the Lord Jesus. Christ is the King of righteousness, today’s Melchisedec. As the King of righteousness, Christ has made all things right with God and with one another. He has reconciled man to God and has appeased God for man. Righteousness issues in peace (Isa. 32:17). By His righteousness Christ has brought forth the fruit of peace
二 平安王
B. The King of Peace
13麦基洗德也是撒冷王，意思是平安王，表征基督也是平安王。（九6。）基督是平安王，藉著公义，带进神与我们之间的平安，在其中尽祂祭司的职任，将神供应我们，作我们的享受。
13Melchisedec is also the king of Salem, which means the king of peace, signifying that Christ is also the King of peace (Isa. 9:6). As the King of peace through righteousness, Christ has brought in peace between God and us. In peace He fulfills the ministry of His priesthood, ministering God to us for our enjoyment
三 出于君王支派
C. From a Kingly Tribe
14亚伦和他的后裔从来没有作过王，他们只作祭司。他们不属于君王支派，乃属于祭司支派。犹大支派是君王支派，利未支派是祭司支派。基督是出于犹大支派。（来七13～14。）所以我们不能把祂与亚伦并列，因为祂不属于亚伦家。基督乃是君尊的祭司。
14Neither Aaron nor any of his descendants has ever been a king. They were just priests. They were not of the kingly tribe but of the priestly tribe. The kingly tribe was the tribe of Judah, and the priestly tribe was the tribe of Levi. Christ came out of the tribe of Judah (7:13-14). So we should not rank Him with Aaron, for He does not belong to Aaron’st ribe. Christ is a kingly Priest
四 将君王职分与祭司职分合并为一
D. Combining the Kingship Together with the Priesthood
15基督是大祭司，但祂的身分却是君王。当祂尽祭司职分时，祂乃是君王。祂是君王来作祭司，因此祂的祭司职分是君尊的。（彼前二9。）祂将君王职分和祭司职分合并，（亚六13，）为著神的建造和神的荣耀。基督的君王职任藉著公义，保持平安的秩序。这种平安的秩序，是神的建造所需要的。神的家乃是在平安的光景中建造的。基督的祭司职任，供应神建造的一切需要。这样，祂的荣耀就显明出来了。
15Christ is the High Priest, but His status is that of a king. As He functions as a Priest, He is a King. He is the King to be the Priest; so His priesthood is kingly, royal (1 Pet. 2:9). He combines the kingship together with the priesthood (Zech. 6:13) for God’s building and for His glory. Christ’s kingship maintains a peaceful order through righteousness. This peaceful order is necessary for God’s building. The building of God’s house is in a situation of peace. Christ’s priesthood ministers all the supply needed for the building of God. In this His glory is manifested.
16祭司若只是为可怜的罪人献祭，就不需要作君王。要有这样的祭司，并不需要公义王或平安王。但是这位大祭司要将经过过程的神供应给得胜的战士，祂就必须是公义王和平安王。在麦基洗德到亚伯拉罕这里，把经过过程的神供应给他之先，你以为神没有到亚伯拉罕这里来过么？刚才我说，你需要在晚上花些时间与麦基洗德在一起。但这不是说，在早晨和下午神没有来到你这里。创世记十四章二十节说，『至高的神把敌人交在你手里，是应当称颂的。』不要以为亚伯拉罕自己能杀败基大老玛和诸王；他自己是办不到的。根据创世记十四章二十二节，亚伯拉罕在出去争战以先，就向至高的神举手。（起誓，直译，举手。）这意思是说，在他出去与仇敌争战以前，他先接触了神。所以，杀败仇敌的不是他，乃是神。当亚伯拉罕向神举手，那时的光景既无公义也无平安。没有公义是因为罗得和他的一切财物都被仇敌掳去了。没有平安是因为仇敌尚未被击败。但是亚伯拉罕出去争战，乃是信靠神。当他杀败仇敌之后，麦基洗德来迎接他时，就有了公义和平安。是谁把这公义和平安带来？乃是至高神的祭司麦基洗德。当亚伯拉罕击杀基大老玛和诸王时，麦基洗德必定在祷告。因著他的代求，就带来了公义和平安。
16A priest who offers sacrifices for pitiful sinners does not need to be a king. In order to have such a priest, you do not need a king of righteousness or a king of peace. But, in order for the High Priest to minister the processed God to a victorious fighter, He must be both the King of righteousness and the King of peace. Do you believe that before Melchisedec came to Abraham and ministered the processed God to him, God did not come to Abraham? I have already said that in the evening you need to spend some time with Melchisedec. But this does not mean that during the morning and afternoon God does not come to you. Genesis 14:20 says, “A nd blessed be the most high God, which hath delivered thine enemies into thy hand.” Do not think that Abraham was able to slaughter Chedorlaomer and the other kings by himself. He did not do it by himself. According to Genesis 14:22, before Abraham went out to fight the battle, he lifted up his hand to the Most High God. This means that before he fought with the enemies, he contacted God. So it was not Abraham who slaughtered the enemies but God. When Abraham lifted up his hand to God, the situation was without righteousness and peace. There was no righteousness because Lot and all of his things had been captured by the enemies. There was no peace because the enemies had not been defeated. But as Abraham went out to fight the battle, he trusted in God. After Abraham had slaughtered the enemies and Melchisedec had come to meet him, there was righteousness and peace. Who brought in this righteousness and peace? Melchisedec, the priest of the Most High God. While Abraham was slaughtering Chedorlaomer and the other kings, Melchisedec must have been praying. It must have been through his intercession that righteousness and peace were brought in.
17当亚伯拉罕在击杀仇敌时，你相信麦基洗德是在睡觉么？你相信直等到亚伯拉罕战胜回来，麦基洗德才突然醒过来，急忙跑去把饼和酒供应给他么？我不信是这样。我信当亚伯拉罕在击杀仇敌时，麦基洗德正为他代祷。至高的神答应了麦基洗德的祷告，把仇敌交在亚伯拉罕手中。在这样的代祷与亚伯拉罕的得胜之后，麦基洗德就出现了。他可能说，『亚伯拉罕，你好么？我知道你很好，因为我一直为你祷告。你累了么？我来把饼和酒供应给你。』
17Do you believe that while Abraham was fighting Melchisedec was sleeping? Do you believe that after Abraham won the victory, Melchisedec suddenly awakened and came in a hurry to minister the bread and wine to Abraham? I do not believe this. I believe that while Abraham was fighting the enemies, Melchisedec was praying for him. The Most High God answered Melchisedec’spray ers and delivered Abraham’s enemies into his hands. After this intercession and Abraham’s victory, Melchisedec appeared. Perhaps he said, “ Abraham, how are you doing? I know that you are fine because I have been praying for you. Are you tired? I have come to minister bread and wine to you
18你若再读希伯来七章，就会看见基督作大祭司尽职，乃是代求者。当你白天在争战，杀除一切消极的事物时，大祭司基督就为你代求。七章二十五节很清楚的题到这事。到了晚上，你打完了仗，祂也代求完毕时，祂就带著饼和酒来和你共同享受。这就是我们的大祭司。当战士在争战时，麦基洗德就一直在观看并代求。他看见亚伯拉罕得胜，并且知道在甚么时候带著饼和酒出去迎接他。圣经不必告诉我们某些事情，因为你看见了正面，自然就知道反面。如果你看见我的脸孔，自然会知道我的后头。麦基洗德作供应者，必定也是代求的大祭司。我们今天的基督，就是这样一位大祭司。
18If you read Hebrews 7 again, you will see that the Christ who ministers as the High Priest is the interceding One. As you are fighting during the day, slaughtering the negative things, Christ, the High Priest, is interceding for you. This is clearly mentioned in 7:25. At the end of the day, when you have finished your fighting and He has finished His interceding, He comes to you with bread and wine to have a good time with you. This is our High Priest. While the victor was fighting, Melchisedec was watching and interceding. He saw Abraham’s victory and knew when to come with the bread and wine. The Bible does not need to tell us certain things because if you see the front side you automatically know the back side. If you see the front of my face, you know something about the back of my head. The ministering Melchisedec must also have been the interceding high priest. This is the kind of High Priest that we have today in Christ.
19我们的大祭司基督，不是照著亚伦的等次，乃是照著麦基洗德的等次。亚伦已经过去了。可惜的是，许多基督徒仍抓住过时的亚伦不放。有多少基督徒得著这位当前的麦基洗德？太少了。我们应当被这位当前的麦基洗德占有。麦基洗德作大祭司，目的不是为我们的罪献祭给神，乃是把经过过程的神作为恩典，供应到我们里面。现今罪已过去，恩典就在这里。罪已消除，现在乃是对神的享受；不再是为罪献祭的事，乃是供应饼和酒给我们享受的事。这就是希伯来书中的祭司职分。今天还有许多基督徒仍旧留在亚伦那里，但我们应当恢复到创世记十四章。希伯来书是创世记十四章的延续，而这两卷书之间，有诗篇一百一十篇为桥梁，把我们从创世记十四章，越过利未记，带到希伯来书。希伯来书论到天上的基督作我们的大祭司，有好几次题到这一篇诗。我们的麦基洗德，在把经过过程的神供应给我们之前，就为我们代求，使我们能挥剑杀败众仇敌。我们必须杀败己、天然的心思、放肆的情感、顽固的意志、和其他的仇敌。当我们击杀众仇敌时，祂在为我们代求。当我们击杀完毕，祂就不再代求，换为供应我们饼和酒。正确的基督徒生活，乃是白天击杀仇敌，夜晚享受麦基洗德所供应的饼和酒。每一天的末了，争战和代求都已完毕，祂与我们，我们与祂，就在公义和平安里一同享受饼和酒。
19Our High Priest, Christ, is not according to the order of Aaron but according to the order of Melchisedec. Aaron is past. I am sorry to say that many Christians still hold on to the past Aaron. But how many Christians have the present Melchisedec? Very few. We need to be occupied with the present Melchisedec. Melchisedec is not a High Priest for the purpose of offering sacrifices to God for our sins but for ministering the processed God as grace into us. Now sin is over and grace is here. Sin has gone and the enjoyment of God has come. It is no longer a matter of offering sacrifices for sin but of ministering bread and wine for our enjoyment. This is the priesthood in the book of Hebrews. While so many Christians still stay with Aaron, we need to be recovered back to Genesis 14. Hebrews is a continuation of Genesis 14. Between these two books is a bridge— Psalm 110. Psalm 110 is the bridge that brings us from Genesis 1 4 to the book of Hebrews, passing over the book of Leviticus. The book of Hebrews, being concerned with the heavenly Christ as our High Priest, refers to this psalm a number of times. Before our Melchisedec ministers the processed God to us, He intercedes for us, praying that we may take up our sword and slaughter the enemies. We must slaughter the self, the natural mind, the wild emotion, the stubborn will, and other enemies. While we are slaughtering the enemies, He is interceding for us. After we have finished our slaughtering, He will change His interceding to the ministering of bread and wine. The proper Christian life is to slaughter the enemies during the day and to enjoy the ministry of our Melchisedec with the bread and wine in the evening. At the end of every day, when the slaughtering and interceding have been accomplished, He and we, we and He, may have a good time enjoying the bread and wine in righteousness and peace.
20麦基洗德是公义王和平安王。祂来了，就有公义和平安。在这样公义和平安的环境和情形下，麦基洗德用饼和酒供应得胜的战士。今天也是这样。我们要为公义争战，然后公义就带进平安。最终，我们的环境和情形就会满了公义和平安，而我们的麦基洗德就会出现，与我们一同享受快乐。这就是我们君尊大祭司的职事。
20Melchisedec was the king of righteousness and the king of peace. After he came, there was righteousness and peace. It was in such an environment and condition of righteousness and peace that Melchisedec ministered the bread and wine to the victor. It is the same today. We need to fight for righteousness, and righteousness will issue in peace. Eventually our environment and condition will be full of righteousness and peace, and our Melchisedec will appear to have a good time with us. This is the ministry of our kingly High Priest.
贰 永久的大祭司
II. PERPETUAL
21我们这位君尊的大祭司乃是永久、永远、无始无终的。希伯来七章三节说，麦基洗德是『无父，无母，无族谱，既无时日之始，也无生命之终，乃与神的儿子相似，是永久为祭司的』。根据创世记十四章，麦基洗德乃是突然出现，又突然消失。他似乎没有来也没有去，无时日之始，也无生命之终。我们的麦基洗德是永远的，所以他没有族谱。创世记里，所有重要的人物都有族谱，惟独麦基洗德没有。在神圣的著作中，圣灵主宰的不记载他时日之始，和他生命之终，使他得以正确的豫表基督是那永远的一位，永久作我们的大祭司。这就如约翰福音所陈明的，神的儿子是永远的，没有族谱；（约一1；）但基督是人子，就有族谱。（太一1～17，路三23～38。）基督就是这样一位君尊的大祭司，将经过过程的神供给我们，作我们每日的供应。祂是永久、常时、永远的一位，无时日之始，也无生命之终。祂可能在晚上临到我们，而在我们经历祂时，又似乎消失了。祂从不对我们说再见，我们也不对祂说再见。但是第二天早晨我们醒来，发现祂仍旧与我们同在。对祂而言，既无来也无去。祂乃是永久为大祭司的。
21Our kingly High Priest is perpetual, eternal, without beginning or ending. Hebrews 7:3 says of Melchisedec that he is “without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, abides a priest perpetually.” According to Genesis 14, Melchisedec suddenly appeared and then disappeared. He seems to have had no coming or going, no beginning of days or end of life. Because our Melchisedec is eternal, He has no genealogy. For all the important persons in Genesis there is a genealogy, but not for Melchisedec. In the divine writing, the Holy Spirit sovereignly gave no account of the beginning of his days or of the end of his life so that he might be a proper type of Christ as the eternal One to be our High Priest perpetually. This is like the presentation in the Gospel of John of the Son of God, who, being eternal, has no genealogy (John 1:1). But as the Son of Man, Christ has genealogy (Matt. 1:1-17; Luke 3:23-38). It is such a Christ who is the kingly, royal High Priest ministering the processed God to us as our daily supply. He is the perpetual One, the constant One, the eternal One, having no beginning of days or end of life. He may come to us in the evening and, while we are experiencing Him, He may seem to disappear. He never says good-bye to us, and we never say good-bye to Him. But when we awake the next morning we find that He is still there. With Him there is no coming or going. He abides the High Priest perpetually
参 尊大的大祭司
III. GREAT
一 收取亚伯拉罕的十分之一
A. Having Tithed Abraham
22我们的大祭司基督是尊大的，比亚伦和所有利未祭司更尊大。他也比亚伯拉罕更尊大。这可从亚伯拉罕把上等掳物中的十分之一给麦基洗德这事实得著证明。（来七4，6，创十四20。）当亚伯拉罕纳十分之一给麦基洗德时，利未众祭司这些亚伯拉罕的后裔，当时还在他腰中，就也纳了十分之一。因此，所有的利未祭司，都小于麦基洗德，而亚伦的等次也低于麦基洗德的等次。
22Our High Priest, Christ, is great, much greater than Aaron and all the Levitical priests. He was also greater than Abraham. This is proved by the fact that Abraham gave tithes of the choice spoils to Melchisedec (7:4, 6; Gen. 14:20). When Abraham paid tithes to Melchisedec, the Levitical priests, who, as descendants of Abraham were in his loins, also paid tithes to him in Abraham. Therefore, all the Levitical priests are lesser than Melchisedec, and the order of Aaron is inferior to that of Melchisedec.
二 为亚伯拉罕祝福
B. Having Blessed Abraham
23麦基洗德给亚伯拉罕祝福。（来七6。）七节说，『向来都是卑小的蒙尊优的祝福，这是一无可驳的。』这也指明，麦基洗德是尊大的。他比亚伯拉罕更尊大，并以神为福，祝福亚伯拉罕。（创十四19。）
23Melchisedec blessed Abraham (7:6). Verse 7 says, “But without dispute the lesser is blessed by the greater.” This also indicates the greatness of Melchisedec. He was greater than Abraham and he blessed him with God as the blessing (Gen. 14:19
三 在亚伯拉罕之先
C. Being Ancient before Abraham
24基督在亘古就有，远在亚伯拉罕以先。约翰八章五十八节证明这事：『耶稣对他们说，我实实在在的告诉你们，还没有亚伯拉罕，我就是。』藉此我们看见，基督比亚伯拉罕更尊大。还没有亚伯拉罕，就有了基督。基督亘古就有，但是不老。作为我们的麦基洗德，基督比亚伯拉罕更早、更大。因此，祂比所有亚伦等次的祭司更大。今天我们的大祭司基督，不再为我们的罪献祭，乃是将经过过程的神供应给得胜的战士。这就是希伯来书中君尊的祭司职分。
24Christ is very ancient, much more ancient than Abraham. John 8:58 proves this: “Jesus said to them, Truly, truly, I say to you, before Abraham came into being, I am” (Recovery Version). We see by this that Christ is greater than Abraham. Before Abraham was, Christ was there already. Christ is not old, but He is ancient. As our Melchisedec, Christ is more ancient and greater than Abraham. Hence, He is greater than all the Aaronic priests. Our High Priest, Christ, today does not offer sacrifices for sin but ministers the processed God to the victorious fighters. This is the kingly priesthood in the book of Hebrews