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希伯来书生命读经 · 第33篇

长远活著且能拯救的神圣大祭司

A DIVINE HIGH PRIEST, LIVING AND ABLE TO SAVE
壹 神圣的大祭司
I. A DIVINE HIGH PRIEST
1希伯来七章，是论到基督祭司职分的一章，启示基督祭司职分的两面。第一面是君尊的祭司职分，第二面是神圣的祭司职分。我们在上一篇信息看见，基督是君尊的祭司。祂的身分是君尊的。祂虽然是大祭司，却不是出自作祭司的支派，乃是出自作君王的犹大支派。祂君王的身分，使祂成为君尊的祭司。君王职分与公义和平安有关，因为君王的职分是一种管理与权柄。我们若要维持公义和平安，就必须有权柄。基督若要把经过过程的神，作为饼和酒供应我们，就需要一个满了公义和平安的环境。每当我们来到主的桌子前，我们都该从深处感觉，我们乃是在公义和平安的光景中。倘若我们的光景不是这样，反倒彼此争吵；在这样的情形中，自然就没有公义和平安，也不会有饼和酒的供应。我们要得著这位经过过程的神供应给我们，作我们的享受，我们与神，以及我们彼此之间的关系，就必须都是对的。当一切都对了，才有平安，基督在其中就能把经过过程的神供应给我们。公义和平安乃是出于祂君王的职分，因为当王在这里时，没有人会争闹，一切都是和平的。基督君王的职分，维持了公义和平安的秩序。祂君王的身分，是为了保守公义和平安的秩序。在希伯来七章里，基督祭司职分的第二面，乃是神圣的祭司职分。基督是君尊的，与身分有关；基督是神圣的，与构成的成分有关，就是指祂具有一种必要而基本的素质，使祂构成这样一位大祭司。基督是神圣的，乃是指祂的性质。基督是君尊的，合乎祂君尊的身分；基督是神圣的，合乎祂神圣的性情。基督之所以是君尊的，因为祂是王；基督之所以是神圣的，因为祂是神的儿子。这位神的儿子基督，不仅有君王的职分，也有神性。祂的君王职任保持一种满有公义和平安的光景，使祂能将经过过程的三一神供应给我们，作我们的享受；祂的神性使祂成为一位长远活著、且满有生命的大祭司，叫祂能永久继续祂的祭司职任。
1Hebrews 7, a chapter on the priesthood of Christ, reveals two aspects of Christ’s priesthood. The first aspect is the kingly priesthood, and the second aspect is the divine priesthood. As we saw in the last message, Christ is a kingly priest. His status is kingly, royal. Although He is a High Priest, He did not come out of the tribe of the priests but out of the tribe of the kings—Judah. Kingship is His status and makes Him a kingly priest. Kingship is related to both righteousness and peace because kingship is a kind of rule and authority. In order to maintain righteousness and peace, we need authority. If Christ is to minister the processed God to us as our bread and wine, there must be an environment that is full of righteousness and peace. Whenever we come to the Lord’stable, we need to have the deep sensation that we are in a condition of righteousness and peace. Suppose, on the contrary, that we are continually fighting with one another. In such a case, there would be no righteousness and peace, and there would be no ministering of the bread and wine to us. In order to have the processed God ministered to us for our enjoyment, everything between us and God and between us and one another must be all right. When everything is right, there will be peace, and in peace Christ will minister the processed God to us. Righteousness and peace come out of His kingship, for when the King is here, no one will fight. Everything will be peaceful. Christ’s kingship maintains an order of righteousness and peace. His kingly status is for the purpose of preserving a righteous and peaceful order. The second aspect of Christ’s priesthood in Hebrews 7 is the divine priesthood. For Christ to be kingly is a matter of status, but for Him to be divine is a matter of constituent, a matter of His having the necessary, basic element that constitutes Him to be such a High Priest. Christ’s being divine refers to His nature. Christ is kingly according to His royal status and divine according to His divine nature. He is kingly because He is a King and He is divine because He is the Son of God. Christ, the Son of God, not only has kingship but also divinity. While His kingship maintains a condition that is full of righteousness and peace so that He may minister the processed God to us for our enjoyment, His divinity constitutes Him as a High Priest who is living and full of life so that He may be able to continue His priesthood perpetually.
2基督的性质和生命都是神圣的。祂这样一位满了神性的神圣者，乃是长远活著的一位。有了基督这位君尊的大祭司，就没有不义和纷争，只有公义和平安。有了基督这位神圣的大祭司，就没有死亡。祂已经战胜、征服、吞灭了死亡。为甚么有了这位神圣的大祭司，就没有死亡？因为祂就是生命。基督是神圣的；祂的素质、性情、元素和构成，都是神圣的。祂君王的身分解决了一切的难处，并维持一种平安的环境。但祂不仅是君尊的，祂也是神圣的。因为基督是神圣的，所以那里有基督，那里就没有死亡。那里有基督，那里就有复活，死亡也被吞灭。那里有基督，那里就没有死亡。基督的祭司职分，使死亡消除。你曾听说过基督的祭司职分消除死亡么？光能使黑暗消除，因为那里有光出现，那里黑暗就必定消失。照样，基督一出现，死亡就消除。为甚么基督出现，死亡就消除？因为祂是神圣的。神性是祂祭司职分的构成成分。祂的祭司职分是由祂的神性所构成、所组成的。正如木头是桌子的元素；照样，神性乃是基督作大祭司的元素。当祂的职事进来时，死亡就消除了。基督的祭司职分，一面叫死亡消除，一面带来生命。因此，基督的祭司职分消除死亡，并带来生命。基督作君尊的大祭司，将经过过程的神供应给我们；祂作神圣的大祭司，不论到那里，那里就有生命。祂的祭司职分乃是带来生命。你曾否注意到希伯来七章中基督祭司职分的两面，就是君尊的一面，和神圣的一面？你或许会问，我们怎能证明有这两面。这不难证明。在二节，我们看见公义王和平安王；在二十八节，我们看见『儿子…乃是成全直到永远的』。神的儿子已被立为大祭司，而神的儿子当然是神圣的。因此，在七章开头，我们看见君王；在七章末了，我们看见神的儿子。我曾花许多时间研读这一章，但还不明白，直到一天，我得著『君尊』和『神圣』这两个辞。我看见这章前面的部分是指君尊的一面，后面的部分是指神圣的一面，全章就都清楚了。
2Divinity is Christ’s nature and life. As such a divine person full of divinity, He is the living One. With Christ as the kingly High Priest there is no unrighteousness or strife but righteousness and peace. With Christ as the divine High Priest there is no death. He has conquered, subdued, and swallowed death. Why is there no death with our divine High Priest? Because He is life. Christ is divine. Divinity is His very essence, nature, element, and makeup. His kingly status solves all problems and maintains a peaceful environment. But He is divine, not just kingly. Since Christ is divine, wherever He is, there is no death. Wherever He is, there is resurrection and death is swallowed. Wherever Christ is, there is the absence of death. Christ’s priesthood is the absence of death. Have you ever heard that the priesthood of Christ is the absence of death? Light is the absence of darkness, for whenever light is present, darkness must be absent. Likewise, Christ’s presence means the absence of death. Why does Christ’s presence mean the absence of death? Because He is divine. Divinity is the constituent of His priesthood. His priesthood is constituted, composed, with His divinity. As wood is the element of a table, so divinity is the element of Christ’s being the High Priest. When His ministry comes in, it means the absence of death. On the one hand, the priesthood of Christ is the absence of death; on the other hand, it is the presence of life. Thus, the priesthood of Christ is the absence of death and the presence of life. As the kingly High Priest, Christ ministers the processed God to us, and as the divine High Priest, wherever He is, life is present. His priesthood is the presence of life. Have you ever noticed the two aspects of Christ’s priesthood in this chapter—the kingly aspect and the divine aspect? Perhaps you are wondering how we can prove that there are these two aspects. This is easy to do. In 7:2 we have the King of righteousness and the King of peace, and in 7:28 we have “the Son, Who is perfected forever.” The Son of God has been appointed to be the High Priest, and the Son of God is certainly divine. Hence, at the beginning of this chapter we have the King and at the end we have the Son of God. Although I spent much time on this chapter, I could not understand it until one day I got the two words kingly and divine. When I saw that the first part is the kingly aspect and the second part is the divine aspect, the whole chapter became clear.
3这位照著麦基洗德的等次，奇妙的大祭司，『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』（16）构成的，因为『律法原来一无所成』。（19。）律法既是一无所成，我们就必须对律法说，『律法，你一无是处。你对人毫无益处。律法，离开我罢！』我们的大祭司不是照著律法构成的，乃是照著不能毁坏之生命的大能构成的。祂是谁？祂乃是神的儿子。你也可以对律法说，『亲爱的律法，你能与神的儿子相比么？我多年受你欺骗，以为你真有所是，其实你甚么都不是。律法阿，我如今得著生命了！』我们有主的生命，这生命就是神的儿子自己。神的儿子并不简单，因为祂有两面的讲究。大多数基督徒只知道神的儿子是神的独生子，但圣经说，祂也是神的长子。独生子是一面，长子是另一面。独生子，从已过的永远就存在，只有神性；而根据诗篇二篇和行传十三章三十三节，祂乃是在复活的那日生为神的长子，兼有神、人二性。在复活的那日，为人的耶稣生为神的儿子。这与祂是独生子的一面无关，乃是与祂是长子的一面有关。不要以为这只是道理，这与基督作大祭司的资格极有关系。独生子虽好，但祂只有神性，而没有作我们大祭司所必须有的人性。希伯来七章二十八节说，神的儿子乃是成全直到永远的，证明这里神的儿子，必定不只是神的独生子，也是神的长子。神的独生子不需要成全，因为祂是永远完全的。但祂要成为神的长子，就需要极多的成全。祂必须成为肉体，穿上人性，在地上生活三十三年半，经过为人生活的一切经历。然后祂需要经过死，尝到死味，并胜过死，征服死，吞灭死。以后祂还必须复活，从死里出来。祂复活之后，祂这位带著人性的神的长子，就完全得著成全。现今祂不仅是永远的神的独生子，也是得成全的神的长子。所以现今祂乃是全然得了成全，受到了装备，且彀了资格作我们神圣的大祭司。基督是怎样构成为这样一位大祭司？乃是藉著祂的神性经过成肉体而进到人性里，活在地上，进入死，并复活，从死里出来。现今祂是谁？祂乃是神的儿子，有两面的讲究：独生子的一面和长子的一面。如今祂是神又是人。祂经过了成为肉体、人性生活、死与复活的过程，祂已完全装备好，彀资格承当神圣的祭司职分。这样的一位大祭司，不仅没有世界，没有罪，更绝对没有死亡。死亡已经被祂神圣的生命完全吞灭了。
3This wonderful High Priest according to the order of Melchisedec has not been constituted “according to the law of a fleshy commandment, but according to the power of an indestructible life,” (v. 16) for “the law perfected nothing” (v. 19). Since the law did not perfect anything, we need to say to the law, “Law, you are nothing. You never profited anyone. Law, stay away from me.” Our High Priest has not been constituted with the law but with the power of an indestructible life. Who is He? He is the Son of God. You may also say to the law, “Dear Law, can you compare yourself with the Son of God? I have been cheated by you for years, thinking that you were something when actually you were nothing. Now, Law, I have life!” We have the Lord’s life, the life that is the Son of God Himself. The Son of God is not simple, for He has two aspects. Most Christians only know that the Son of God is the Only Begotten Son, but the Bible says that He is also the Firstborn Son. The Only Begotten Son is one aspect, and the Firstborn Son is the other aspect. The Only Begotten Son, who existed from eternity past, only had divinity. The Firstborn Son, who according to Psalm 2 and Acts 13:33 was born as such on the day of resurrection, has both divinity and humanity. On the day of resurrection, the man Jesus was born to be the Son of God. This does not relate to the aspect of His being the Only Begotten Son but to the aspect of His being the Firstborn Son. Do not think that this is merely a doctrinal matter. It is related to the qualifications of Christ as the High Priest. Although the Only Begotten Son was wonderful, He had only divinity but not humanity, which is necessary for Him to be our High Priest. Verse 28 says that the Son of God has been perfected forever, proving that the Son of God here must not be just the Only Begotten Son but also the Firstborn Son. The Only Begotten Son of God needed no perfection because He was eternally perfect. But, in order for Him to be the Firstborn Son of God, He needed a great deal of perfection. He had to put on humanity in His incarnation and live on earth for thirty-three and a half years, passing through all the experience of human living. Then He needed to pass through death, tasting, overcoming, subduing, and swallowing death. After that, He had to come out of death in resurrection. After His resurrection, He, as the Firstborn Son of God with humanity, was fully perfected. Now He is not just the eternal Only Begotten Son of God, but also the perfected Firstborn Son of God. Therefore, now He is completely perfected, equipped, and qualified to be our divine High Priest. How was Christ constituted to be such a High Priest? In the way of having His divinity incarnated into humanity, living on the earth, going in to death, and coming out of death in resurrection. Who is He now? He is the Son of God in two aspects, the aspects of the Only Begotten Son and of the Firstborn Son. Now He is human as well as divine. Having passed through incarnation, human living, death, and resurrection, He is fully equipped and qualified for the divine priesthood. In this High Priest there is not only no worldliness or sin, but there is absolutely no death. Death has been completely swallowed up by His divine life.
4基督是长远活著的，死亡不能拦阻祂长久作大祭司。所有的利未祭司，活到一定年岁就死了。死亡拦阻他们，使他们不能长久作祭司。第一个大祭司死了，第二个起来接替，然后由第三个接替，因为有死的拦阻，使他们不能长久尽大祭司的职任。这些大祭司不要说不能救别人，甚至也不能救自己。他们都无可指望。但基督的祭司职分完全不同。亚伦的祭司职分一直受制于死，但照著麦基洗德等次的祭司职分，乃由生命的元素所构成，是毫无死亡的。构成这祭司职分的生命，乃是经过了死，也吞灭了死。这生命是不能毁坏的。我们怎么知道这生命是不能毁坏的？因为这生命曾经过各样事物并各种情形的试验。这生命受过祂肉身母亲的试验，受过祂肉身家人的试验，经过一切人生苦难的试验，也受过撒但魔鬼的一切试诱；最终，又经过死亡、坟墓、阴间和黑暗权势的试验。这生命经过了万般的试验，而丝毫未受损毁。这生命完全是不能毁坏的。我们的大祭司，就是由这不能毁坏的生命为元素所构成的。基督的君尊祭司职分，乃是为著供应；祂的神圣祭司职分，乃是为著拯救。七章二十五节说，『所以，那藉著祂来到神面前的人，祂都能拯救到底；因为祂是长远活著，为他们代求。』为甚么祂能拯救到底？因为祂是长远活著的，又因为祂乃是那不能毁坏的生命，任何事物都不能毁坏祂。我虽然有心来拯救你们众人，但我很容易被毁坏，被了结。基督却能拯救我们到底，因为祂的祭司职分是由不能毁坏之生命所组成的。不管我们发现自己所处的情形或光景如何，我们能对撒但说，『撒但，你可以尽你的全力，打发你的军兵攻击我。但我不怕，因为我有神圣的祭司职分在照顾我！』这神圣的祭司职分是甚么？乃是不能毁坏之生命的拯救大能。君尊大祭司的职事，不是为我们的罪向神献祭，乃是将经过过程的神供应我们，作我们的享受，而神圣大祭司的工作，主要的是拯救我们。
4Christ lives forever. Death cannot prevent Him from continuing as the High Priest. All of the Levitical priests lived until a certain age and then died. Death prevented them from continuing as priests. After the first high priest died, he was replaced by the second who, in turn, was replaced by the third because death prevented them from continuing in the office of high priest. There is no need to say that those priests were unable to save others; they were even unable to save themselves. They were all a hopeless case. But Christ’s priesthood is different. While the Aaronic priesthood was still subject to death, the priesthood according to the order of Melchisedec, constituted with the element of life, is the absence of death. The life with which it is constituted has passed through death and has swallowed up death. This life is indestructible. How do we know that this life is indestructible? Because it has been tested by everything and by every kind of situation. It was tested by the Lord’s mother in the flesh, by all the members of His fleshly family, by all the sufferings of His human life, and by all the temptations of the Devil, Satan. Ultimately, it was tested by death, the grave, Hades, and the power of darkness. This life has been tested by everything, and nothing can destroy it. It is absolutely indestructible. Our High Priest is constituted with the element of such an indestructible life. Christ’s kingly priesthood is for ministry and His divine priesthood is for saving. Verse 25 says, “Wherefore also He is able to save to the uttermost those who come forward to God through Him, seeing He is always living to intercede for them.” Why is He able to save to the uttermost? Because He is living and because He is the indestructible life. Nothing can destroy Him. Although I may have the heart to save you all, I can easily be destroyed and terminated. But Christ can save us to the uttermost because His priesthood is composed with an indestructible life. Regard less of our situation or the condition in which we may find ourselves, we can tell Satan, “Satan, do your best. Send all of your armies against me. I am not afraid of them, because I have the divine priesthood to take care of me!” What is this divine priesthood? It is the saving power of the indestructible life. While the ministry of the kingly High Priest is to minister the processed God to us for our enjoyment, not to offer sacrifices to God for our sins, the work of the divine High Priest is mainly to save us.
一 祭司职分的更换
A. A Transfer of Priesthood
1 从亚伦的等次更换为麦基洗德的等次
1. From the Order of Aaron to the Order of Melchisedec
5七章十二节告诉我们，祭司职分已经更换。首先，从亚伦的等次更换为麦基洗德的等次。（11，15，17。）在旧约里，祭司的职分是照著亚伦的等次，那是受死阻隔的。在新约里，祭司的职分更换为照著麦基洗德的等次，那是永久的。
5In verse 12 we are told that the priesthood has been transferred. It has firstly been transferred from the order of Aaron to the order of Melchisedec (vv. 11, 15, 17). In the old covenant, the priesthood was according to the order of Aaron, which was often interrupted by death. In the new covenant, the priesthood has been transferred to the order of Melchisedec, which is perpetual
2 从利未的祭司支派更换为犹大的君王支派
2. From the Priestly Tribe of Levi to the Kingly Tribe of Judah
6祭司的职分，也从利未的祭司支派更换为犹大的君王支派。（13～14。）在旧约里，利未是祭司支派，犹大是君王支派。主从犹大支派而出，使祭司职分因而更换，并将祭司职分与君王职分合并于一个支派，（亚六，）正如麦基洗德所显明的，他是大祭司，又是君王。（来七1。）
6The priesthood has also been transferred from the priestly tribe of Levi to the kingly tribe of Judah (vv. 13-14). In the Old Testament, Levi was the tribe of the priests and Judah was the tribe of the kings. The Lord’s descending from the tribe of Judah caused a transfer in the priesthood and combined the priesthood together with the kingship in one tribe (Zech. 6:13), as manifested in Melchisedec who 13 was both the high priest and the king (v. 1).
3 从人更换为神的儿子
3. From Men to the Son of God
7二十八节指明，祭司的职分也从人更换为神的儿子。旧约里所有作祭司的人都是脆弱的，受制于死，但神的儿子是永远活著的。祂是神的独生子和神的长子，乃是新约祭司职分所凭以构成的生命。祭司职分已经从人更换为既是神的独生子，又是神长子的这样一位身上。在这一位里，有成为肉体的神性，也有拔高的人性。在这一位里，有人性生活、包罗万有的死和复活。在这一位里，有神长子神圣的出生，这出生产生了神的众子。在新约里，祭司的职分已经更换到这一位身上。
7Verse 28 indicates that the priesthood has also been transferred from men to the Son of God. All the men who were priests in the Old Testament were fragile, subject to death, but the Son of God is eternal, living forever. He is the Only Begotten Son and the Firstborn Son of God as the very life that constitutes the priesthood of the new covenant. The priesthood has been transferred from men to such a One, to the Only Begotten Son and the Firstborn Son of God. In such a One we have divinity incarnated and humanity uplifted. In such a One we have human living, the all-inclusive death, and the resurrection. In such a One we have the divine birth of the Firstborn Son of God, the birth that produced the many sons of God. In the new covenant, the priesthood has been transferred to such a One
4 律法也必须更换
4. A Transfer of Law Needed
8十二节说，『祭司的职分既已更换，律法也必须更换。』旧约的祭司职分，有旧的律法。现在，新约的祭司职分，就该有新的律法。所以律法也必须更换。
8Verse 12 says, “For the priesthood being transferred, there is of necessity a transfer of law also.” With the priesthood of the old covenant, there was an old law. Now, with the priesthood of the new covenant, there should be a new law. So a transfer of law is needed
ａ从字句的律法更换到生命的律法
a. From the Law of Letters to the Law of Life
9律法的更换乃是从字句的律法更换到生命的律法；基督就是照著这生命的律法，成了活著、永久的大祭司。基督成为大祭司，不是照著字句的律法，乃是照著不能毁坏之生命的大能。（16。）在新约里，基督的祭司职分不是字句的，乃是生命的。现今基督作大祭司，乃是用祂那不能毁坏之生命照顾我们。然而，许多基督徒仍然想要回到河那边字句的律法。靠著主的怜悯，我们已从河那边，就是字句那边，过到了这边，就是生命这边。我们乃是在这不能毁坏、永远的生命里，有分于并享受今天基督的祭司职分。
9This transfer of law is from the law of letters to the law of life, according to which Christ has been constituted a living and perpetual High Priest (v. 16). Christ has not been constituted High Priest according to the law of letters but according to the power of an indestructible life. The priesthood of Christ in the new covenant is not a matter of letters but of life. Christ as our High Priest takes care of us now with His indestructible life. Nevertheless, many Christians still want to go back to the law of letters on the other side of the river. By the Lord’s mercy, we have crossed the river from the other side, the side of letters, to this side, the side of life. It is in this indestructible, eternal life that we participate in and enjoy the priesthood of Christ today
ｂ从软弱无益的诫命，更换为更美的盼望
b. From the Weak and Unprofitable Commandment to a Better Hope
10十八至十九节说，『一面是先前的诫命，因其软弱和无益，而被废掉，（律法原来一无所成，）另一面却在其上引进更美的盼望，藉此我们可以亲近神。』关于利未祭司职任之律法的诫命或条例，因其字句上的软弱，已被废掉。诫命不是生命的事，不过是字句上死的诫命，所以毫无益处。律法乃因人肉体的软弱，一无所成。（罗八3。）律法的更换，废掉了旧律法，并引进了更美的盼望。这更美的盼望是甚么？乃是生命的祭司职分。这盼望主要的是在于生命，就是那不能毁坏的生命。因为那照顾我们的祭司职分是在这生命里，所以我们满有盼望。当你感觉软弱，而知道这感觉是假的，这就指明，你是满了盼望。倘若你的妻子对你说，你软弱了，你必须回答说，『亲爱的，这个软弱是假的。不用多久我会像亚伯拉罕一样，是刚强的战士。因著我的麦基洗德祭司的职分，我满了盼望。』你若这样说，就指明你满了更美的盼望。这更美的盼望就是在生命里的祭司职分。只要有生命，就有盼望。惟独死人没有盼望。只要我们活著，就有相当多的盼望。律法的更换，废掉死的字句，并带进生命的盼望。永远不要失望，我们有更美的盼望。我们有不能毁坏之生命的祭司职分。
10Verses 18 and 19 say, “For there is indeed a disannulling of the preceding commandment because of its weakness and unprofitableness, (for the law perfected nothing), and the bringing in of a better hope, through which we draw near to God.” The commandment, or the regulations, of the law concerning the Levitical priesthood has been disannulled because of its weakness in letters. It was not a matter of life but a dead commandment in letters; so it was unprofitable. Due to the weakness of man, the law perfected nothing (Rom. 8:3). The transfer of law annuls the old law and brings in a better hope. What is this better hope? It is the priesthood in life. This hope mainly depends upon life, the indestructible life. Because the priesthood that takes care of us is in such a life, we are full of hope. When you feel weak and consider that feeling as a lie, it indicates that you are full of hope. If your wife tells you that you are weak, you need to say, “That is a lie. Dear wife, wait awhile. I’ll be a strong fighter just like Abraham. I am full of hope because of the priesthood of my Melchisedec.” If you say this, it means that you are full of a better hope. This better hope is the priesthood in life. As long as there is life, there is hope. Only a dead person has no hope. As long as we are alive, there is a certain amount of hope. The transfer of law annuls the dead letters and brings in the hope in life. Never be disappointed — we have a better hope. We have a priesthood of the indestructible life.
11很多次有人向我说，『李弟兄，我们从来没有看见你烦恼过。在你的基督徒生活中，难道没有任何试炼和难处么？』我所遭遇的难处，一点也不比你们任何一位少。惟一的不同处，在于我不相信我的难处。我相信我的盼望。在我里面有更美的盼望。我们都有这盼望，因为那照顾我们的祭司职分所根据的律法，已经从软弱和无益的诫命，更换为不能毁坏的生命。
11A number of times people have said to me, “Brother Lee, we never see that you are troubled. Don’ty ou have any trials or troubles in your Christian life?” I have at least as many troubles as anyone else. The only difference is that I do not believe in my troubles. I believe in my hope. There is a better hope in me. We all have such a hope because the law according to which the priesthood that takes care of us is constituted, has been transferred from the weak and unprofitable commandment to an indestructible life
二 神的独生子和神的长子成为大祭司
B. The Only Begotten Son as Well as the Firstborn Son of God Becoming the High Priest
12基督是神的独生子，也是神的长子，这两种身分，都是祂作大祭司的资格。（来七28。）祂凭这双重的资格，成了我们的大祭司。基督成为大祭司，乃在于祂既是神的独生子，又是神的长子。
12Christ’s being the Only Begotten Son as well as the Firstborn Son of God are both qualifications for Him to be the High Priest (v. 28). He became our High Priest with these two qualifications. Christ’s becoming our High Priest depends upon both His being the Only Begotten Son and the Firstborn Son of God
1 照著不能毁坏之生命的大能，成了祭司
1. Constituted According to the Power of an Indestructible Life
13基督成为大祭司，不是照著律法无能的字句，乃是照著不能毁坏之生命大能的元素，（16，）这生命是一切都不能毁坏，都不能消除的。这是无穷的生命，是永远、神圣、非受造的生命，也是经过死亡和阴间之试验的复活生命。（徒二24，启一18。）今天基督就是藉著这样的生命供职作我们的大祭司。因此，祂能拯救我们到底。（来七25。）我们的大祭司基督，是神自己永活的儿子。祂满有能力。一面，祂在天上；另一面，祂也在我们的灵里。在这两端之间，就是在天和我们的灵之间，有天梯上往来的交通，因为祂的祭司职分不断的从宝座流到我们灵里。并且所流通的不是知识，乃是不能毁坏之生命的大能。
13Christ has not been constituted the High Priest according to the powerless letters of the law but according to the powerful element of an indestructible life (v. 16). Nothing can dissolve this life. It is an endless life, being the eternal, divine, uncreated, resurrection life that has passed through the test of death and Hades (Acts 2:24; Rev. 1:18). It is by such a life that Christ ministers today as our High Priest. Hence, He is able to save to the uttermost (v. 25). Christ as our High Priest is the living Son of God Himself. He is powerful. On the one hand, He is in heaven; on the other hand, He is in our spirit. Between these two ends, heaven and our spirit, there is the traffic on the heavenly ladder because His priesthood is continually flowing from the throne into our spirit. It does not flow with knowledge but with the power of an indestructible life
2 是神起誓立的
2. With the Taking of an Oath by God
14基督是神的独生子和长子，祂成了大祭司，乃是神起誓立的。（20～21，。）没有一个利未祭司是神起誓立的。根据诗篇一百一十篇，神起誓要立基督照著麦基洗德的等次，永远为祭司。希伯来书的作者在第七章引用诗篇一百一十篇里的这个誓言。这是强有力的证明，基督成为神圣的大祭司，乃是神起誓所立的。
14As the Only Begotten Son and the Firstborn Son of God, Christ became the High Priest with the taking of an oath by God (vv. 20-21, 28). Not one of the Levitical priests 28 was ever established by God’so a th. According to Psalm 110, God swore to make Christ a Priest forever according to the order of Melchisedec. In Hebrews 7 the writer quotes that oath from Psalm 110. This is very weighty, proving that Christ’s becoming the divine High Priest was consummated by God’so a th.
3 成全直到永远的
3. Perfected Forever
15在希伯来七章二十八节我们看见，基督已经得了成全，直到永远。我们曾经题过，基督作为神的独生子，是不需要成全的。然而，祂要成为神的长子，就需要被成全。祂复活以后，就成全直到永远。现今祂乃是全然得了成全，受到了装备，且彀了资格作我们的大祭司，直到永远。我们有充分的把握信靠祂，因为祂是全然得了成全。
15In verse 28 we see that Christ has been perfected forever. We have already mentioned that, as the Only Begotten Son of God, Christ did not need perfection. However, in order to be the Firstborn Son of God, He needed perfection. After His resurrection, He was perfected forever. Now He is completed, equipped, and qualified to be our High Priest for eternity. We may trust in Him with our full confidence because He has been so perfected
4 成了更美之约的保证
4. Becoming the Surety of a Better Covenant
16二十二节说，『祂就成了更美之约的保证。』基督成了更美之约的保证，乃是基于祂是活著、永久的大祭司。保证这辞，原文的字根中含有身上肢体的意思。这辞在这里的意思是，身体的一个肢体，向身体以自己为担保。譬如，我的手向手臂以自己为担保，保证为手臂作任何事。这一节的保证，意思是说，基督向新约，并向我们众人，以自己为凭质。祂是受契约束缚者，担保者，保证会作一切必需的事，使新约得以完成。手一旦向手臂以自己为担保，就成了保证，担保为手臂作一切的事。即使手不愿为手臂作甚么，仍必须去作，因为手已经向手臂保证了。基督当然不会不肯为我们效力，但即使祂不愿意，也太迟而不能拒绝了，因为祂已经向新约，并向我们所有在新约之下的人，以自己为担保。祂必须为我们效力。这个思想含意很深，并完全是生命的事。你是否知道，你肉身的生命以自己向你担保？你肉身的生命不管愿意或不愿意，都必须为你作一切的事，因为你肉身的生命已经以自己为担保，保证为你效力作一切的事。牠受了束缚，必须如此行。
16Verse 22 says, “By so much also Jesus has become the Surety of a better covenant.” That Christ has become the Surety of a better covenant is based upon the fact that He is the living and perpetual High Priest. The root of the Greek word translated surety means a limb, a member of the body. The meaning here is that a member of the body pledges itself to the body. For example, my hand may pledge itself to my arm to do everything for my arm. This pledge is a guarantee. The word surety in this verse means that Christ has pledged Himself to the new covenant and to all of us. He is the bondsman, the guarantee that He will do everything that is necessary for the fulfillment of the new covenant. Once the hand has pledged itself to the arm, it becomes the surety to guarantee that it will do everything for the arm. Even if the hand does not want to do things for the arm, it must do them nonetheless because it has pledged itself to the arm. Christ, of course, would never be unwilling to do things for us. But even if He were unwilling, it would be too late for Him to refuse, because He has pledged Himself to the new covenant and to all of us who are under the new covenant. He must do everything for us. This thought is deep and is absolutely a matter of life. Do you not realize that your physical life has pledged itself to you? Whether or not your physical life wants to do things for you, it has to do them because it has pledged itself to do them. So your physical life is itself the surety that it will do everything for you. It has made a bond to do this
17照样，基督也签了具约束力的契约。这约是怎样签的？乃是藉著基督向新约，并向我们，以祂自己为凭质。祂不可能改变主意。这已经太迟了。不管我们是否明白，不管祂是否愿意，祂都必须为这约效力，因为祂已经以自己为凭质了。因此，祂是新约的保证。这种担保，完全在于祂神圣的祭司职分。
17In like manner, a bond has been signed by Christ. In what way was it signed? By the way that Christ has pledged Himself to the new covenant and to us. There is no possibility for Him to change His mind. It is too late. Whether we understand this or not and whether He is willing to do it or not, He must do it because He has pledged Himself. Thus, He is the Surety of the new covenant. This pledge depends completely on His divine priesthood.
18我的手虽然向手臂以自己为担保，但我的手能力很有限。手能拿起一本书，但无法拿起一张重的桌子；基督却是无限量的，祂的担保也是无限的。这位对我们以自己为凭质的基督，乃是无限量的。祂不仅愿为我们作成一切，也能为我们作成一切。祂乃是有资格、有能力的保证。祂总是便利的，也是得胜的，能完成祂所担保的一切事。假若你有一位朋友，请你为他向银行签约作保。如果银行经理知道你只有几块钱，他必定不会接受你的担保，即使你答应要忠信的承担你所担保的一切，他也不会让你签约作保。但是基督的资产何止亿万。祂以自己为凭质，一切就都包括在内。所以新约，就是凭生命之律所立定的约，是永不失效的，因为基督是这约的保证。包括在这约里的一切，都必完成。但不是由我们来完成，乃是由我们的保证来完成。基督不仅是新约的完成者，祂也是保证，是其中一切都必成就的凭质。
18Although my hand has pledged itself to my arm, my hand is limited in its ability. It may be able to carry a book but not a heavy table. But there is no limitation with Christ. His pledge is unlimited. The very Christ who has pledged Himself to us is unlimited. He will do everything and He can do everything for us. He is the qualified, capable, and able Surety. He is always available and prevailing, fulfilling whatever He has guaranteed. Suppose you are asked by a friend to sign a pledge for him at his bank. If the bank manager learned that you only had a few dollars, he would not allow you to sign the pledge, even if you promised to be faithful to fulfill that pledge. But Christ has billions in resources. When He pledged Himself, that included everything. Therefore, the new covenant, the covenant enacted on the law of life, can never fail because Christ is the Surety of this covenant. Everything included in it will be fulfilled. It is not fulfilled by us but by our Surety. Christ is not only the consummator of the new covenant; He is also the Surety, the pledge that everything in it will be fulfilled
贰 长远活著
II. LIVING
19基督有能力，是因祂长远活著。（七。）祂是便利的，也是得胜的，因为祂是长远活著的。祂凡事都能，乃在于一件事，就是祂是长远活著的。
19Christ is capable because He is living (v. 25). He is available and prevailing also because He is living. 25 Everything He can do depends on one thing—that He is living.
一 没有死的拦阻，长久为祭司
A. Continuing Forever without the Preventing of Death
20基督既是长远活著，就能长久尽祂祭司的职分，而不受死所拦阻。（23～。）在旧约时代，所有的祭司都因为有死拦阻，不能长久尽他们的祭司职分；但基督是长远活著的一位，死不能拦阻祂尽祂祭司的职分。
20Because He is living, Christ can continue His priesthood forever without being prevented by death (v v. 2 3-24). In the Old Testament times, all of the priests were 24 prevented by death from continuing their priesthood, but death can never prevent Christ, the ever-living One, from continuing His priesthood.
二 不能更换
B. Unalterable
21基督的祭司职分是不能更换的，不能更改的。祂的所是，是一直存到永远的。祂『昨日、今日、直到永远，是一样的』，（十三8，）祂的祭司职分也是这样。
21Christ’s priesthood is unalterable; it cannot be changed. What He is, He is once for all and forever. He is “the same yesterday, and today, and forever” (13:8), and so is His priesthood
参 能拯救
III. ABLE TO SAVE
一 拯救到底
A. To the Uttermost
22七章二十五节告诉我们，基督能拯救到底。拯救到底，原文或作拯救得全备，拯救得完整，拯救得完全，拯救到极点，拯救直到永远。因为基督是长远活著，永不改变的，所以祂在程度上、时间上和空间上，都能拯救我们到底。在程度上、时间上和空间上，祂的拯救能临到我们，直到极点。
22Verse 25 tells us that Christ is able to save to the uttermost. The word translated uttermost also means completely, entirely, perfectly, for all time and eternity, and to the end. Because He lives forever without any change, Christ is able to save us to the uttermost in extent, in time, and in space. Both in extent, in time, and in space, His saving of us reaches to the uttermost.
二 为我们代求
B. By Interceding for Us
23基督能拯救我们，是因为祂为我们代求。基督作我们的大祭司，为我们代求，承担我们的案件。祂为我们显在神前，为我们祷告，使我们蒙拯救，并完全被带进神永远的定旨。你或许说，你从不觉得祂在为你代求。你无须有这样的感觉。你即使感觉到了，对你又有甚么好处？不要想去感觉祂的代求。只要简单的安息在其中，信靠并享受祂的代求。你该确信，这位神圣的大祭司正在不住的为你代求。我的经历告诉我，我多次因著祂的代求，蒙了拯救。我们有一位永久、不变、永远的代求者。我们神圣的大祭司，不住的为我们代求，祂知道我们何等容易跌倒，而且一跌就留在落下去的光景中。但祂的代求迟早要胜过、征服、并拯救我们。倘若这事在今天或明天不作成，也必在明年、来世、或最终在新天新地作成。藉著祂的代求，至终我们每一个人都会完全被征服，完全蒙拯救。神设立祂来看顾我们，现今祂正在藉著祂的代求来看顾我们。你可能忘记你曾呼求祂的名，祂却永不忘记。祂现今正在为你代求，并且要拯救你到底。
23Christ is able to save us because He intercedes for us. As our High Priest, Christ undertakes our case by interceding for us. He appears before God on our behalf, praying for us that we may be saved and brought fully into God’s eternal purpose. You may say that you have never realized that He is interceding for you. There is no need for you to realize this. What good would it do if you did realize it? Do not try to realize His intercession. Simply rest in it, trust in it, and enjoy it. Be assured that your divine High Priest is continually interceding for you. My experience tells me that many times I have been saved by His intercession. We have a perpetual, constant, and eternal Intercessor. Our divine High Priest intercedes for us constantly, knowing how easy it is for us to fall and, once we have fallen, to remain in our fallen state. Sooner or later His intercession will overcome, subdue, and save us. If this does not happen today or tomorrow, it may happen next year, in the next age, or, at the latest, in the new heaven and the new earth. We all shall be completely subdued and saved by His intercession. God has appointed Him to take care of us, and He is now taking care of us by interceding for us. Although you may forget that you have called upon His name, He will never forget it. He is interceding for you and He will save you to the uttermost
三 与我们合宜
C. Befitting Us
1 圣而无邪恶、无玷污、与罪人分别
1. Holy, Guileless, Undefiled, Separated from Sinners
24二十六节说，『像这样圣而无邪恶、无玷污、与罪人分别…的大祭司，原是与我们合宜的。』基督是圣而无邪恶、无玷污、与罪人分别的。祂是这样完全的一位，必然是与我们合宜的。我们这些还带著堕落、败坏天性的人，
24Verse 26 says that “such a High Priest befits us, holy, guileless, undefiled, separated from sinners.” Christ is holy, guileless, undefiled, and separated from sinners. As such a perfect One, He surely befits us. We, having a fallen and corrupted nature, need such a High Priest to save us all the time
25需要这样一位大祭司，时时拯救我们。
25
2 高过诸天
2. Higher Than the Heavens
26二十六节说，祂是高过诸天的。基督升天时，经过了诸天，（四14，）所以现今祂不仅在天上，（九24，）并且高过诸天，远超诸天之上。（弗四。）你的难处有多高？你有甚么难处，比诸天更高么？因为我们的大祭司高过诸天，所以祂能救拔我们，且能拯救我们到底。
26Verse 26 also says that He has “become higher than the heavens.” In His ascension, Christ “has passed through the heavens” (4:1 4). Now He is not only in heaven (9:24) but also “higher than the heavens,” “far above all heavens” (Eph. 4:10). How high are your troubles? Do 10 you have any that are higher than the heavens? Because our High Priest is higher than the heavens, He is able to rescue us and save us to the uttermost.
3 为我们的罪次永远的献上自己
3. Having Offered up Himself for Our Sins Once for All
27希伯来七章二十七节说，『祂不像那些大祭司，每天必须先为自己的罪，再为百姓的罪献上祭物，因为祂献上自己，就把这事一次永远的作成了。』这不是指基督今天正在作的，乃是指祂过去已经作成的。这一节向我们保证，我们永远不必再受罪的搅扰，因为基督已经一次永远的为罪献上自己了。祂在十字架上，一次永远的解决了罪的问题。现今祂在宝座上，正在尽祂祭司的职任，直到永远。我们有这样一位君尊、神圣的大祭司，这是何等的美好！
27Verse 27 says that our High Priest “does not have daily need as the high priests, to offer up sacrifices first for his own sins, and then for the sins for the people; for this He did once for all when He offered up Himself.” This does not refer to what Christ is doing today but to what He did in the past. This verse assures us that never again need we be bothered by sin, for Christ has offered Himself for sins once for all. On the cross He solved the problem of sin once for all. Now, on the throne, He is carrying out His priesthood forever. How marvelous it is that we have such a kingly and divine High Priest