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希伯来书生命读经 · 第39篇

旧约的豫表与新约的实际

THE TYPE OF THE OLD COVENANT AND THE REALITY OF THE NEW COVENANT
1在本篇信息中，我们要来看希伯来九9:1-章一至十五节，这是一段非常难明白9:1的经节。一至三节给我们看见有两层帐幕。一节说，『这样，第一约的确有敬拜的章则，和属世界的圣幕。』25:8-这里的圣幕，乃是整个帐幕，（出二五8～9，）包括称为圣所的头一层帐幕，（来九2，）和称为至圣所的第二层帐幕。（3。）二节说，『因为有豫备好的帐幕，头一层叫作圣所，里面有灯台、桌子和陈设饼。』已往我读到这一节时，感到困惑。根据我对出埃及记的认识，帐幕只有一个。若是只有一个帐幕，那么希伯来九章二节为甚么说『头一层』？从本节的『圣所』一辞，我们得知头一层帐幕，是指那独一帐幕里，称为圣所的部分。三节说，『第二幔子后，还有一层帐幕，叫作至圣所。』至圣所就是第二层帐幕。因此，这里有头一层帐幕，就是圣所，和第二层帐幕，就是至圣所。这两层帐幕乃是两约的象征。圣所是旧约的象征，而至圣所是新约的象征。要认识这两个约的真实意义，虽然不容易，但我们若把帐幕好好想过，就不难明白。根据九章二节，在象征旧约的圣所里面有灯台和桌子。这两件东西虽好，但是离开神的同在还很远。一个人虽然能在桌子那里得著滋养，在灯台那里得到光照，他仍然不能接触到神。在圣所里没有神的同在，也没有路到神面前。而且，圣所里也没有神的发言处，没有神说话的地方。甚么地方有神的发言处，甚么地方就有神的说话。但圣所里没有神的说话。不仅如此，圣所里也没有与神的相会。最高的福分就是与神相会。然而，在圣所没有人能说，他在那里遇见神，因为在圣所里无法遇见神。所以，关于圣所，有四个『没有』：没有神的同在，没有接触神的路，没有神说话的地方，没有与神的相会。这也是今天宗教的一幅真实图画。当你还在宗派里的时候，你有神的同在么？有到神面前的路么？你有神的发言处，就是神说话的地方么？不错，那里有讲台，也有神学家讲道，却没有神的出口，没有神圣的说话。再者，人能与神相会么？圣所虽好，在那里我们也可以得滋养并蒙光照，但那里没有神的同在，没有进到神面前的路，没有神圣的说话，也没有与神的相会。真是可怜！
1In this message we come to Hebrews 9:1-15, a passage of Scripture which is very difficult to understand. In 3 we see that there were two tabernacles. Hebrews says, “Then indeed the first cove nant has ordinances of service, and its sanctuary, a sanctuary of this world.” The sanctuary here is the entire tabernacle (Exo. 9), including the first tabernacle which is called the Holy Place (v. 2) and the second tabernacle which is called the Holy of Holies (v. 3). Verse 2 says, “For a tabernacle was prepared, the first, in which were both the lampstand and the table and the loaves set forth, which is called the Holy Place.” When I read this verse in the past, I was bothered. According to the knowledge that I had of Exodus, there was only one tabernacle. If there was only one tabernacle, how then could this verse speak of “the first”? By the term “Holy Place” in this verse we can understand that the first tabernacle was that part of the unique tabernacle which was called the Holy Place. Verse 3 says, “And after the second veil, a tabernacle which is called the Holy of Holies.” The Holy of Holies was the second tabernacle. Hence, we have the first tabernacle, the Holy Place, and the second tabernacle, the Holy of Holies. These two tabernacles are symbols of two covenants. The Holy Place is a symbol of the old covenant and the Holy of Holies a symbol of the new covenant. Although it is difficult to realize the true significance of these covenants, it is easy to understand them if we consider the tabernacle. According to 9:2, in the Holy Place, the symbol of the old covenant, there were the lampstand and the table. These two things were good, but they were far off from God’s presence. Although a person could find nourishment at the table and enlightenment at the lampstand, he had no way to contact God. In the Holy Place there was neither God’s presence nor the way to come into His presence. Moreover, in the Holy Place there was no oracle, no place for the divine speaking of God. Where there is the oracle, there is God’s speaking. But in the Holy Place there was no divine speaking. Furthermore, there was no meeting with God in the Holy Place. The highest blessing is to meet with God. However, no one in the Holy Place could say that there he was meeting with God, for there was no way to meet Him in the Holy Place. Therefore, with respect to the Holy Place, there were four no’s: no presence of God, no way to contact God, no oracle for the speaking of God, and no meeting with God. This is a true picture of today’s religion. When you were in the denominations, did you have either the presence of God or the way to come into His presence? Did you have the oracle where there was the divine speaking? Although there was a pulpit and the speaking of a theologian, there was no oracle with the divine speaking. Then how about meeting with God? Although the Holy Place is good and in it we may have nourishment and enlightenment, there is no presence of God, no way to come into His presence, no divine speaking, and no meeting with God. How pitiful!
2我们必须记住，希伯来书是写给那些在圣所里徘徊犹豫的希伯来基督徒的。他们拿不定主意，到底该进前到至圣所，还是退后到外院子。这意思是说，他们正在新旧两约之间的边缘上。希伯来书的作者非常高明，且满有忍耐；他的写法并不肤浅，而是非常的深。他所写的很深，以致十九个多世纪以来，读过本书的人，大部分都不能完全领会他所说的。我们已经看过，至圣所表征新约。9:4至圣所里有甚么？九章四节说，至圣所里『有金香坛』。金香坛，就是香坛，并不是在至圣所里，却属于至圣所。这处经节不是说金香坛在至圣所里，乃是说至圣所有金香坛。香坛的功用是甚么？乃是给我们进到神面前的路。金香坛表征正确的祷告，带著复活的基督作香，使我们蒙悦纳。所以金香坛乃是进到神面前的入口。当我年幼在宗教里的时候，他们教我祷告说，『我们在诸天之上的父，愿你的名被尊为圣。』我们虽然有很多这样的祷告，却从没有进入至圣所。事实上，我们越这样祷告，就越留在外院子，甚至出了外院子。那不是对金香坛的经历。当我们在主的名里，凭祂作馨香复活之乳香祷告，我们就立即进入至圣所。我们在四至五节看见，至圣所有『四面包金的约柜，柜里有盛吗哪的金罐、和亚伦发过芽的杖、并两块约版；柜上面有荣耀的基路伯覆荫著平息处』。在至圣所这里，我们不仅有进到神面前的入口，更有神的同在。约柜的盖称作平息盖，也就是神圣的发言处，是神说话的地方。我们乃是在这里有神的说话。我们乃是在这里与神相会，与祂交通，与祂来往。这就是至圣所所象征的新约。
2We need to remember that the book of Hebrews was written to the Hebrew Christians who were staggering in the Holy Place. They were uncertain whether to come forward to the Holy of Holies or to shrink back from the Holy Place to the outer court. This means that they were on the border between the old covenant and the new covenant. The writer of Hebrews was marvelous and full of patience; he did not write superficially but in a very deep way. His writing was so deep that during the past nineteen centuries most of his readers have not fully realized what he said. We have seen that the Holy of Holies signified the new covenant. What was in the Holy of Holies? Hebrews speaks of the Holy of Holies as “having a golden altar.” The golden altar, which was the incense altar, was not in the Holy of Holies, but it belonged to the Holy of Holies. Notice that it does not say that the incense altar was in the Holy of Holies, but that the Holy of Holies had the incense altar. What is the function of the incense altar? It provides the way to come into God’s presence. The incense altar signifies the proper prayer with Christ in resurrection as the incense for our acceptance. Hence, it is the entrance into God’s presence. When I was in religion as a youth, I was taught to pray, “Our Father in heaven, hallowed be Thy name.” Although we prayed a great deal in that way, we never entered into the Holy of Holies. Actually, the more we prayed in that way, the more we remained in the outer court, or even outside the outer court. That is not the experience of the incense altar. When we pray in the Lord’s name with Him as the fragrant resurrection frankincense, we immediately enter into the Holy of Holies. In 9:4 we see that in the Holy of Holies was also “the ark of the covenant covered round in every part with gold, in which were the golden pot that had the manna and Aaron’sr od that budded, and the tables of the covenant.” Above the ark were “cherubim of glory overshadowing the propitiation-cover” (v. 5). Here in the Holy of Holies we not only have the entrance into God’s presence but God’s presence itself. Over the ark was the lid called the propitiation - cover, which was the place of the divine oracle of God’s speaking. It is here that we have God’s speaking. It is here that we meet with God and have fellowship and communion with Him. This is the new covenant symbolized by the Holy of Holies.
3我们都必须考量，到底我们在那里。我们基督徒所在的地方，是否只得著一些滋养，一点光照，却没有到神面前的路，没有神的同在，没有神的说话，也没有与神相会的路？我们是在这样一个地方，还是在一个地方很容易有神的同在，有祂的说话，且能与祂相会相交？如果你是在这样一个地方，你就是在至圣所。这两层帐幕，不仅象征两约，也豫表两个时代，两个时期，就是旧约时期与新约时期。如果你在圣所，你就是在旧时代、旧时期；如果你在至圣所，你就是在新时代、新时期。这一点，我们需要读八至九节：『圣灵如此指明，当头一层帐幕仍然存立的时候，至圣所的路还未显明；那头一层帐幕作现今时期的一个象征，按这象征所献的礼物和祭物，就著良心说，都不能叫敬拜的人得以完全。』九节说，那头一层帐幕乃是『现今时期的一个象征』，是一个时代、一个时期的豫表。『现今时期』（thepresenttime）是指新约时代，不是指旧约时代，如钦定英文译本译为『当时那时期』（the），以为是指旧约时代。但根据原文，帐幕乃是『现今时期的一个象征』，也就是新约时期的象征。从这一节经文，我们确知圣所是一个时期的豫表。照这原则，至圣所必定也是一个时期的象征。
3We all need to consider where we are. Are we Christians in a place where there is some amount of nourishment and enlightenment but no entrance into God’s presence, no presence of God, no speaking of God, and no way to meet with God? Are we in that place or in the place where it is so easy to come into God’s presence, have His speaking, and meet and have fellowship with Him? If you are in this place, then you are in the Holy of Holies. The two tabernacles are not only symbols of two covenants but also types of two ages, two dispensations—the old testament dispensation and the new testament dispensation. If you are in the Holy Place, it means that you are in the old age, in the old dispensation. If you are in the Holy of Holies, then you are in the new age, in the new dispensation. At this point we need to read verses 8 and 9. “The Holy Spirit showing by this, that the way of the Holy of Holies has not yet been manifested while the first tabernacle still has its standing; which is a figure for the present time, according to which both gifts and sacrifices are offered, which, as to the conscience, are unable to perfect him who serves.” The word “which” at the beginning of verse 9 refers to the tabernacle mentioned in verse 8. This tabernacle was a “figure for the present time,” a type of an age, a dispensation. The “present time” means the new testament age, not the old testament age then present as indicated by the words “then present” in the King James translation. There are different translations of verse 9. Some render time then present “the time then present” for “the present time,” considering that this refers to the old testament age. But according to the Greek, the tabernacle is “a figure of the present time,” which is the new testament age. By this one verse we are certain that the Holy Place was a type of an age. In this principle, the Holy of Holies must also be a symbol of an age.
4圣所是旧约的一个象征，而旧约包括整个旧约时代。至终，旧约和旧约时代就是一个，并无不同。一个人在旧约之下，就是在旧约时代。他若进入新约，就进入新约时代。约和时代就是一；二者无法分开。没有时代，就不能实际的应用约。圣所象征旧约，也象征旧约时代。至圣所象征新约，也象征新约时代。现在难以明瞭之处，就是今天在新约时代所实化的，在旧约时代完全是一个象征。旧约时代只有影儿，新约时代才有实际。旧约时代只有遮罪，那是赦罪的一个象征。旧约时代有字句的律法，那是新约时代生命之律的一个象征。在旧约时代，神作祂子民的神，他们作祂的子民，乃是根据明文的律法。这象征今日在新约时代，神作我们的神，我们作祂的子民，乃是根据生命之律。再者，在旧约时代，祭司照著字句的律法，教导百姓认识神。那是照著生命之律，在生命里认识神之内在能力的一个影儿。因此，新约时代的每一件事物，都由旧约时代的事物所象征。圣所是旧约的一个象征，同时也是新约时代的一个豫表。但是圣经并没有说，至圣所是新约时代的一个豫表。原则上，两层帐幕是两个时代的象征。然而，事实上，至圣所并不是豫表，而是实际。只有圣所是现今时代的一个豫表。因此，本篇信息的题目是，『旧约的豫表与新约的实际。』
4The Holy Place was a symbol of the old covenant, which covered the entire old testament age. Eventually, the old covenant and the old testament age are one and the same. When a person was under the old covenant, he was in the old testament age. When he came into the new covenant, he came into the new testament age. The covenant and the age are one; they are inseparable. Without the age, there is no practical application of the covenant. The Holy Place, symbolizing the old covenant, symbolizes the old testament age. The Holy of Holies, symbolizing the new covenant, symbolizes the new testament age. Now the difficult point to understand is this: what is realized today in the new testament age was altogether a symbol in the old testament age. In the old testament age there were the shadows, but in the new testament age there are the realities. In the old testament age there was the covering of sins, which was a figure of the forgiveness of sins. In the old testament age there was the law of letters, which was a figure of the law of life in the new testament age. In the old testament age God was God to His people and His people were a people to Him according to the written law. That was a symbol that today in the new testament age God is God to us and we are a people to Him according to the law of life. Moreover, in the old testament age the priests taught the people to know God according to the law of letters. That was a shadow of the inward ability to know God in life according to the law of life. Therefore, everything in the new testament age was symbolized by the items in the old testament age. The Holy Place was a symbol of the old covenant and, at the same time, it was also a type of the new testament age. But the Bible does not say that the Holy of Holies was a type of the new testament age. In principle, the two tabernacles are both symbols of the two ages. In actuality, however, the Holy of Holies was not a type but a reality. Only the Holy Place was a type of the present age. Hence, this message is entitled, “The Type of the Old Covenant and the Reality of the New Covenant.”
壹 头一层帐幕─圣所，表征旧约是豫表
I. THE FIRST TABERNACLE—THE HOLY PLACE
SIGNIFYING THE OLD COVENANT AS A TYPE
5我们已经看过，头一层帐幕，就是圣所，表征旧约是一个豫表。（九1～2，，8～10。）圣所既是旧约的一个象征，所以表征旧约乃是新约的一个豫表。因此，整个圣所乃是一个豫表，象征，而不是实际。
5As we have seen, the first tabernacle, the Holy Place, signified that the old covenant was a type (9:1-2, 6, 8-10). Since the Holy Place was a symbol of the old6 covenant, it signified that the old covenant was a type of the new. Hence, the entire Holy Place was a type, a figure, not the reality.
一 是属世界的
A. Of This World
6头一层帐幕是属世界的，就是属受造世界的，（1，）全是物质的，不是属灵的；是在地上的，不是在天上的；是暂时的豫表，不是永久的实际。
6The first tabernacle was of this world, of this creation (9:1). It was altogether material, not spiritual, and it was on earth, not in heaven. It was a temporary type, not the permanent reality
二 有属肉体的章则
B. With Ordinances of Flesh
7头一层帐幕有属肉体的章则。（10。）这些章则，没有一条是在灵里的，或照著灵的。每一条都与肉体有关。因为这些章则属于外面的字句，并不属于内里的生命，所以只能给敬拜的人形式，而丝毫不能供应生命。
7The first tabernacle had ordinances of flesh (9:10). None of these ordinances was in the spirit or according to the spirit. Every one of them was related to the flesh. Because they were of letters outwardly, not of life inwardly, they could only give the worshippers a form, not the slightest amount of life
三 不能叫敬拜的人得以完全
C. Unable to Perfect the Worshippers
8豫表旧约的头一层帐幕，不能叫敬拜的人得以完全。（9。）因为牠不是属灵的，且没有生命，所以不能叫那些藉牠事奉神的人得以完全。牠暴露了那些敬拜神之人的短缺，却不能以灵里生命的真实事物，使他们得以完全。
8The first tabernacle as a type of the old covenant was unable to perfect the worshippers (9:9). Because it was not spiritual and had no life, it was unable to perfect those who served God through it. It exposed the shortcomings of God’s worshippers, but it could not perfect them with real things of life in spirit.
四 是新约的一个比喻和豫表
D. A Parable, a Type of the New Covenant
9头一层帐幕，是新约的一个比喻和豫表。牠不是实际，乃是实际的一个豫表，象征。然而，犹太人却把豫表当作真东西。我们该把这一点告诉他们。他们都是有思想的人，需要这样的帮助。照样，希伯来信徒在那个时候，对这一点也不清楚，也需要得帮助。
9The first tabernacle was a parable, a type, of the new covenant. It was not the reality but only a type, a figure, of the reality. Nevertheless, the Jews hold the type as the real thing. We must tell them of this. They are very thoughtful and need this kind of help. The Hebrew believers likewise were not clear concerning this at their time and also needed help in this matter
五 至圣所的路，新约的路还未显明，直到更正的时期
E. The Way of the Holy of Holies, of the New Covenant, Not Yet Manifested until the Time of Reformation
10八节说，『当头一层帐幕仍然存立的时候，至圣所的路还未显明。』至圣所的路，就是新约的路，那时还未显明。当头一层帐幕仍然存立的时候，至圣所的路还未显明，这样说的意思是，进入新约的路还未开创。当我们读到十章十九至二十节时，就会看见一条新开创的，又新又活的路。这就是进入至圣所的路，也就是进入新约的路。我们已经看过，头一层帐幕，就是圣所，象征旧约；第二层帐幕，就是至圣所，象征新约。现今那封闭至圣所的幔子，藉著基督的死已经裂开了，（太二七51，）因为这死已经把肉体钉了十字架，（来十20，加五，）至圣所的路也已经显明了。因此，我们无须停留在圣所，就是旧约，也就是我们的魂里；我们必须进入至圣所，就是新约，也就是我们的灵里。这是希伯来书的目标。作者似乎对他的读者说，『希伯来弟兄们，不要再留在旧约，如今你们有了一条新路，可以出旧约，进新约。』希伯来书作者的观念是，至圣所与新约乃是一；至圣所就是新约。进入至圣所，就是进入新约；进入新约，就是进入至圣所。很少基督徒看见这一点，或找到这把钥匙。无论他们读过多少遍这章圣经，他们不明白其中说的是甚么。但我们找到了这把钥匙，看见至圣所就是新约，新约就是至圣所。当我们进到至圣所，我们就在新约里。在新约里，我们有生命之律的分赐。在新约里，照著生命之律，神是我们的神，我们是祂的子民。在新约里，我们有内里认识神的能力，并且得著赦罪。把以上几点加在一起，就看见我们是在神的面前，在祂的说话之处，与祂相会，并与祂有交通。这就是带著生命之律的新约。
10Verse 8 says that at that time “the way of the Holy of Holies” had “not yet been manifested while the first tabernacle still has its standing.” At that time, the way of the Holy of Holies, that is, the way of the new covenant, had not yet been manifested. To say that the way into the Holy of Holies was not manifested while the first tabernacle still had its standing means that the way to enter into the new covenant had not yet been opened. When we come to 10:19-20, we shall see that a new and living way has been freshly cut. This is the way to enter into the Holy of Holies, into the new covenant. As we have seen, the first tabernacle, the Holy Place, signifies the old covenant, and the second tabernacle, the Holy of Holies, signifies the new covenant. Now the veil that closed the Holy of Holies has been riven by the death of Christ (Matt. 27:51) since it has crucified the flesh (Heb. 10:20; Gal. 5:24), and the way of the Holy of Holies has been manifested. Hence, we do not need to remain in the Holy 24 Place, the old covenant, in the soul; we must enter the Holy of Holies, the new covenant, in the spirit. This is the goal of this book. The writer seemed to be saying to his readers, “Hebrew brothers, you should no longer remain in the old covenant. You now have a new way to come out of the old covenant and enter into the new covenant.” The writer’s concept in the book of Hebrews is that the Holy of Holies and the new covenant are one; the Holy of Holies is the new covenant. When we come into the Holy of Holies, it means that we come into the new covenant, and when we come into the new covenant, we enter into the Holy of Holies. Very few Christians have seen this or have found this key. Regardless of the number of times they have read this chapter, they do not understand what it is talking about. But we have found the key, which is that the Holy of Holies is the new covenant and that the new covenant is the Holy of Holies. When we come into the Holy of Holies, we are in the new covenant. In the new covenant we have the imparting of the law of life. In the new covenant God is our God and we are His people according to the law of life. In the new covenant we have the inward ability to know God and the forgiveness of our sins. If we put all these together, we find that we are in God’s presence, at His oracle, and are meeting with God and having fellowship with Him. This is the new covenant with the law of life.
11贰第二层帐幕─至圣所，表征新约是实际第二层帐幕，就是至圣所，表征新约是实际，不再是豫表。（来九3～5，～8，10～12。）甚至在旧约时代，至圣所也不是一个豫表，乃是实际，因为神的荣耀，神的同在与神的说话，都在那里。神乃是在那里与人相会。然而，在旧约时代，并非所有的人都能进入至圣所，因为进入的路还未显明。圣所乃是一个豫表。圣所的灯台和桌子是真实的么？不，二者乃是图画。但至圣所里神的荣耀和神的说话又如何？那些乃是实际。进入至圣所的路，在旧约时代还未显明，今天却已经显明了。因此，我们不该仍留在圣所，而必须前来进入至圣所。当我们进入至圣所，我们就是在新约里，享受新约遗命的一切遗赠。这些遗赠包括神的同在，神的说话，以及神与我们的相会和交通。当我们与神交通时，祂就将自己灌注传输到我们里面。这就是新约的实际。你是否领悟，今天我们是在至圣所这里？是否看见我们如今是在神发言之处，享受神的同在？阿利路亚，我们已经过河！我们离开了河对岸的圣所，如今是在绝佳的这一边，在至圣所里。这就是希伯来书。一更大、更全备的帐幕─
11II. THE SECOND TABERNACLE—THE HOLY OF HOLIES, SIGNIFYING THE NEW COVENANT AS A REALITY The second tabernacle, the Holy of Holies, signifies that the new covenant is a reality, not a type (vv. 3-5, 7-8, 10-12). Even during the old testament age, the Holy of Holies was 7 not a type. It was a reality because God’s shekinah glory, presence, and speaking were there. It was there that God met with people. However, in the old testament age, not all the people could come into the Holy of Holies, because the way of entering into it had not been manifested yet. The Holy Place was a type. Were the lampstand and the table in the Holy Place real? No, they both were pictures. But what about the shekinah glory and God’s speaking in the Holy of Holies? They were realities. Although the way into the Holy of Holies was not manifested in the old covenant age, it has been manifested today. Therefore, we should no longer remain in the Holy Place; we must come forward into the Holy of Holies. When we enter into the Holy of Holies, we are in the new covenant enjoying all the bequests of the new covenant, which has become a testament. These bequests include God’s presence, God’s speaking, and God’s meeting and having fellowship with us. While we have fellowship with God, He infuses and transfuses Himself into us. This is the reality of the new covenant. Do you realize that today we are here in the Holy of Holies? Have you seen that we are now in the oracle enjoying God’s presence? Hallelujah, we have crossed the river! We have left the Holy Place on the other side and we are now on the golden side in the Holy of Holies. This is the book of Hebrews. A. The Greater and More Perfect Tabernacle—
更美之约
the Better Covenant
12十一节说，『基督已经来到，作了那已经实现之美事的大祭司，经过那更大、更全备的帐幕。』那更大、更全备的帐幕就是更美之约。至圣所与新约（就是更美之约），二者乃是一。
12Verse 11 says that Christ has come a “High Priest of the good things that have come, through the greater and more perfect tabernacle.” The greater and more perfect tabernacle is the better covenant. The Holy of Holies and the new covenant, which is the better covenant, are one
二 不属这受造世界的，不是人手所造的
B. Not of This Creation, Not Made by Man’s Hand
13第二层帐幕，就是至圣所，『不是人手所造的，就是不属这受造世界的；』（11；）乃是神所造的，是属天的，是永远的。
13The second tabernacle, the Holy of Holies, is “not made by hand, that is, not of this creation” (v. 11). It is made by God and is heavenly and eternal.
三 旧约的改革、实际，将一切事更正
C. A Reformation, the Reality of the Old Covenant, Setting Things Right
14十节说到『更正的时期』，也可译为『改革的时期』。旧约时代，没有一件事是摆对的，几乎每一样都倒置了。这更正的时期，发生在基督第一次来，应验旧约一切的影儿，使新约得以顶替旧约之时。基督把一切事物都摆在对的位置上。旧约的实际已经把一切事物更正了。这意思是说，有了对的安排，对的整顿，因此是改革。这与行传三章二十一节的复兴不同，那要发生在基督再来之时。
14Verse 10 speaks of “the time of setting things right.” This phrase may also be rendered as “reformation.” In the old testament age nothing was set right; nearly everything was upset. The time of setting things right occurred when Christ came the first time to fulfill all the shadows of the old testament so that a new covenant might replace the old one. Christ has set everything in its right position. The reality of the old covenant has set things right. This means that there has been a right arrangement, a right ordering. Hence, it is a reformation. This is different from the “restitution” in Acts 3:21, which will occur at Christ’s second coming
1 基督已经来到，作了那已经实现之美事的大祭司
1. Christ Having Come a High Priest of the Good Things That Have Come
15『改革』是在于基督的第一次来。祂『已经来到，作了那已经实现之美事的大祭司』。（来九11。）祂第一次的来，主要的是为使祂成为大祭司。祂藉著祂的祭司职分，就是君尊和神圣的祭司职分，也就是祂现今在『更大、更全备的帐幕里』所尽更超特的职任，使一切事物都在灵里凭生命得了更正。那『已经实现之美事』，就是基督那君尊和神圣的祭司职分所供应的事。
15The reformation depends upon Christ’s first coming. He has “come a High Priest of the good things that have come” (v. 11). His first coming is mainly for Him to be the High Priest. It is through His priesthood, the kingly and divine priesthood which He is now exercising in “the greater and more perfect tabernacle” as a more excellent ministry, that all things are set right with life in the spirit. The “good things that have come” are the things ministered by the kingly and divine priesthood of Christ
2 基督一次永远的进入至圣所，便得到了永远的救赎，立定了新约
2. Christ Having Entered Once for All into the Holy of Holies and Found an Eternal Redemption, Consummating the New Covenant
16十二节说，『并且不是藉著山羊和牛犊的血，乃是藉著祂自己的血，一次永远的进入至圣所，便得到了永远的救赎。』在旧约里，山羊和牛犊的血只能为百姓遮罪，（利十六15～18，）绝不能为他们的罪成功救赎，因为公牛和山羊的血是不能除罪的。（来十4。）在希伯来文里，遮罪的字根意为遮盖；因此，遮罪的意思只是遮盖罪，不是除去罪。因著基督作神的羔羊，在十字架上一次永远的为罪献上自己作祭物，（九14，十12，）除去了世人的罪，（约一，）祂洒在天上帐幕里的血，（来十二24，）就为我们成功了永远的救赎，甚至赎了人在第一（旧）约之下所犯，只由祭牲之血所遮盖的过犯。（九15。）因此，我们得赎乃是用基督的宝血。（彼前一18～19。）
16Verse 1 2 says, “nor through the blood of goats and calves, but through His own blood, entered once for all into the Holy of Holies, having found an eternal redemption.” In the old covenant, the blood of goats and calves only made atonement for people’ss ins (Lev. 16:15-18); it never accomplished redemption for their sins, “for it is impossible for the blood of bulls and goats to take away sins” (Heb. 10:4). In Hebrew, the root of the word for atonement means “cover.” Thus, “atonement” means to cover, not to take away sins. Since Christ as the Lamb of God took away the sin of the world (John 1:29) by offering Himself on the cross as the sacrifice for sins once for all (Heb. 9:14; 10:12), His blood, which He sprinkled in the heavenly tabernacle (12:24), has 29 accomplished an eternal redemption for us, even the redemption of the transgressions under the first, the old, covenant (9:15), which transgressions were only covered by animal blood. Thus, we have been “redeemed with the precious blood of Christ” (1 Pet. 1:18-19).
ａ基督藉著永远的灵，将自己献给神
a. Christ Having Offered Himself to God through the Eternal Spirit
17希伯来九章十四节说，『何况基督藉著永远的灵，将自己无瑕无疵的献给神，祂的血岂不更洁净我们的良心，使其脱离死行，叫我们事奉活神么？』基督在十字架上，在人的身体里将自己献给神，（十5，10，）这身体是受时间限制的。但祂藉著永远的灵作这事，这灵是永远的，不受时间的限制的。因此，在神眼中，神的羔羊基督是从创世以来被杀的。（启十三8。）祂献上自己是一次永远的，（来七27，）并且藉著祂的死所完成的救赎也是永远的，（九，）有永远的功效。祂救赎的范围，完全包括了罪的范围。
17Verse 14 says, “How much more shall the blood of Christ, Who through the eternal Spirit offered Himself spotless to God, purify our conscience from dead works to serve the living God.” On the cross, Christ offered Himself to God in the human body (10:5, 10), which body is a matter of time. But He did it through the eternal Spirit, who is of eternity, without any limit of time. Hence, in the eyes of God, Christ as the Lamb of God was “slain from the foundation of the world” (Rev. 1 3:8). His offering of Himself was “once for all” (Heb. 7:27), and the redemption consummated through His death is eternal (9:12), having an eternal effect. The span of His redemption fully covers the 12 span of sin.
祂的血洁净我们的良心，使其脱离死行，叫我们事奉活神
b. His Blood Purifying Our Conscience b from Dead Works to Serve the Living God
18基督的血也洁净我们的良心，叫我们事奉活神。事奉活神，需要基督的血所洁净的良心。在死的宗教里敬拜，或事奉神以外死的事物，不需要我们的良心被洁净。良心是我们灵的主要部分。我们所要事奉的活神，总是藉著摸我们的良心，来到我们的灵里。（约四24。）祂是公义的、圣别的，也是活的；我们污秽的良心需要被洁净，叫我们能用活的作法事奉祂。在心思里宗教的敬拜神，就不需要这样。
18The blood of Christ purifies our conscience to serve the living God. To serve the living God requires a blood- purified conscience. To worship in dead religion or to serve any dead thing other than God does not require our conscience to be purified. The conscience is the leading part of our spirit. The living God whom we desire to serve always comes to our spirit (John 4:24) by touching our conscience. He is righteous, holy, and living. Our defiled conscience needs to be purified so that we may serve Him in a living way. To worship God in our mind religiously does not require this
19希伯来九章十四节说到死行和活神。因著我们是死的，（弗二1，西二13，）凡我们所作的，无论善恶，在活神面前都是死行。希伯来书不是教导宗教的书，乃是启示活神的书。（三12，九14，十31，十二22。）我们要接触这位活神，需要运用我们的灵，（四12，）并且有灵里被血洁净的良心。基督的血是为著赦罪流的，（太二六28，）新约由此得以成立。（来十29，路二二20。）这血为我们成功永远的救赎，（来九12，弗一7，彼前一18～19，）并且把召会买来归神。（徒二十。）这血洗净我们的罪，（约壹一7，）洁净我们的良心，（来九14，）圣别我们，（十三12，）并为我们说更美的话。（十二24。）因这血，我们得以进入至圣所，（十19，）并胜过撒但那控告者。（启十二10～11。）所以这血是宝贵的，比山羊和公牛的血更美。（来九12～13。）我们必须看重这血，不可当作俗物，犹如祭牲的血；若是这样，我们必受神的刑罚。（十29～31。）3基督是新约的中保，
19Verse 14 speaks of “dead works” and “the living God.” Since we were dead (Eph. 2:1; Col. 2:13), whatever we did, bad or good, was dead works before the living God. Hebrews is not a book which teaches religion, but a book which reveals the living God (3:12; 9:14; 10:31; 12:22). To touch this living God we need to exercise our spirit (4:12) and have a blood-purified conscience. The blood of Christ was shed for the forgiveness of sins (Matt. 26:28). The new covenant was consummated with it (Heb. 10:29; Luke 22:20). It has accomplished eternal redemption for us (Heb. 9:12; Eph. 1:7; 1 Pet. 1:18-19), and has purchased the church for God (Acts 20:28). It washes us from our 28 sins (Rev. 1:5; 1 John 1:7), purifies our conscience (Heb. 9:14), sanctifies us (13:12), and speaks better things for us (12:24). By this blood we enter the Holy of Holies (10:19) and overcome Satan the accuser (Rev. 12:10-11). Therefore, it is precious and better than the blood of goats and bulls (9:12-13). We must highly value it and should not regard it common as animal blood. If we do, we shall suffer punishment by God (10:29-31). 3. Christ Being the Mediator of the New Covenant,
新遗命的执行者
the Executor of the New Testament
20九章十五节说，『所以，祂作了新约的中保，既然受死，赎了人在第一约之下的过犯，便叫蒙召之人得著所应许永远的产业。』基督是新约的中保，也是新遗命的执行者。祂藉著死，立定了新约，且在死里把这新约遗留给我们作遗命，也就是指定的遗书。现在祂在复活里，作了新约的中保，又是新遗命的执行者，就把新约里所成就的，新遗命所遗赠的，执行出来。
20Verse 15 says, “And because of this He is Mediator of a new covenant, so that, death having taken place for redemption of the transgressions under the first covenant, those who have been called might receive the promise of the eternal inheritance.” Christ is the Mediator of the new covenant and the Executor of the new testament. By His death Christ has consummated the new covenant. In His death He has left this new covenant with us as a bequeathed testament, a designated will. Now in His resurrection, as the Mediator of the new covenant, He is the Executor of the new testament, executing what has been accomplished in the new covenant and bequeathed in the new testament
使新约生效，并执行新遗命
a. To Enforce the New Covenant a and Execute the New Testament
21我们已经看见，藉著基督救赎的工作，神一切的应许都成了新约里完成的事实；这些完成的事实，又成了新遗命里的遗赠。作为新约的中保，基督现今在复活里正在使新约生效；作为新遗命的执行者，祂也在执行新遗命，使已经成就之事实的一切遗赠，对我们生效，使我们得以完满的享受这一切。使蒙召的圣徒
21We have seen that all the promises of God have become accomplished facts in the new covenant through Christ’s redemptive work, and that all these accomplished facts have become bequests in the new testament. As the Mediator of the new covenant, Christ today in resurrection is enforcing the new covenant, and as the Executor of the new testament He is executing the new testament that all the bequests of the accomplished facts may become effective for us and that we may have the full enjoyment of them. b. That the Called Saints Might Receive the Promise b
得著所应许永远的产业
of the eternal inheritance
22今天，基督在祂更超特的职任里，凭祂君尊和神圣的祭司职分作中保，使新约生效；同时也作执行者，执行新遗命，使蒙召的圣徒得著所应许永远的产业。（15。）永远的产业是甚么？乃是神自己和祂一切所是、所有、所作成、和将要作的。这一切都是要给我们享受的产业。我们承受这产业的路，乃是藉著新约。所应许永远的产业，是基于基督永远的救赎，不是基于我们的行为，并且与十章三十六节的应许不同，那里的应许是以我们忍耐，并行神的旨意为条件。这里所应许永远的产业，是藉著基督永远的救赎；而十章三十六节所应许的大赏赐，（35，）乃是因我们忍耐并行完神的旨意。基督藉著祂的救赎工作，保证我们必得著所应许永远的产业。现今，祂凭著复活的生命，照著新遗命，以新约的路，就是至圣所的路，带领我们这些蒙召得赎的人，得以有分于这永远产业的一切丰富。
22Today in His more excellent ministry with His kingly and divine priesthood, Christ as the Mediator is enforcing the new covenant, and as the Executor is executing the new testament so that the called saints might receive the promise of the eternal inheritance (v. 15). What is the eternal inheritance? It is God Himself with all that He is, has, has done, and will do. All this is our eternal inheritance for our enjoyment. The way through which we inherit this is the new covenant. The promise of the eternal inheritance is based on Christ’s eternal redemption, not on our work. It is different from the promise in 10:36, which is conditioned on our endurance and doing the will of God. The eternal inheritance in the promise here is by the eternal redemption of Christ, whereas the great reward (10:35) in the promise in 10:36 is for our endurance and doing the will of God. Through His redemptive work, Christ has secured for us this promised eternal inheritance. Now with His resurrection life He is bringing us, the called and redeemed ones, into participation in all the riches of this eternal inheritance, according to the new testament in the new covenant way, that is, in the way of the Holy of Holies.