Books
希伯来书生命读经 · 第4篇

基督是神的儿子─是神，超越天使

Christ as the Son of God— As God Superior to the Angels
1希伯来书是一卷对比的书，将神在基督里的经纶与旧约的事物作对比。收受本书的希伯来信徒，有许多人一面看重对基督的信仰和在基督里的救恩，但另一面也宝贝他们原有的宗教背景，就是神照著旧约所设立的。那并不是异教邪说，也不是人想像的发明，乃是照著神的谕言设立的。神曾吩咐他们的先祖订立了圣殿的礼仪、条例、和利未人的事奉。这都是神所吩咐、所设立，甚至也是神所祝福的。希伯来信徒就是来自这样的背景。但自从他们在基督里有所看见之后，就困惑起来。我们若处在他们的情形，也会同样感到为难。希伯来信徒为著基督和他们的老背景这两端，感到为难。二者都是出于神，而现今他们必须在当中有所选择。他们如同在桥上犹豫，尚未离开那一端，仍在边界徘徊。他们已经蒙召继续往前，过河渡到另一边。他们并没有拜偶像，因为圣殿是为著敬拜他们先祖的神建立的。在利未人的事奉中，祭司们献上神所命定的祭物，并照著神的吩咐烧香。希伯来信徒很难把这一切完全放弃。他们手持两端，一手持有基督，一手持有他们先祖的宗教。这就是他们当时的背景。
1The book of Hebrews is a book of comparisons. It compares God’secon o my in Christ with the Old Testament things. A good number of the Hebrew believers, to whom this book was written, appreciated faith in Christ and the salvation in Christ, but they also appreciated their old religious background, which was established by God according to the Old Testament. It was not heathen or pagan. It was not an invention of human imagination; it was established according to God’s oracles. God had told their forefathers to set up the temple rites and rituals and the Levitical service. Thus, it was commanded, established, and even blessed by God. The Hebrew believers came out of such a background. But since they had also seen something in Christ, they were troubled. We would feel the same way if we were in their situation. The Hebrew believers were bothered by these two ends—Christ and their old background. Both were of God and now they had to make a choice between them. The Hebrew believers were hesitating on the bridge. They had not left the other side, but rather were on the edge of the border. They were being called to go on, to cross the river, to pass over. They were not involved in idolatry, for the holy temple had been erected for the purpose of worshipping the God of their forefathers. In the Levitical service, the priests offered the sacrifices ordained by God and burned the incense as He had required. It was difficult for the Hebrew believers to completely give this up. They held these two ends with their two hands, holding Christ in the one hand and their forefathers’ religion in the other. This was the background of their situation
2不仅如此，他们在环境上也遭遇到难处，有逼迫临到他们。虽然他们热爱他们的老宗教，当时那宗教里的大祭司却领头逼迫他们，要他们表明立场。也许大祭司这样说，『你们若要作以色列人，就同我们留在这里，把基督和基督徒统统忘掉。你们若要作基督徒，就必须离开我们。出去罢，我们不准你们在我们中间生活！』这就是写希伯来书时，希伯来信徒的处境。
2In addition to this, they faced problems in their environment. A persecution was raised up against them. Although they loved their old religion, the high priest in that religion took the lead to persecute them, making their situation very clear. Perhaps he said to them, “If you want to be an Israelite, stay with us. Forget about Christ and the Christians. If you want to be with the Christians, you must leave us. Get out! We will not even allow you to have your living among us.” That was the situation of the Hebrew believers when the book of Hebrews was written to them
3在这卷书信里，我们看见主的灵的智慧；祂并不责备他们。这卷书中没有责备的灵，没有责备的话，也没有责备的腔调，因为责备并不管用。主这位灵采取一个最好的方法来帮助他们藉著对比。帮助小孩子最好的办法，就是给他们一个比较。让他们以白与黑对比，基督与宗教对比，召会与世界对比，得救与灭亡对比，然后让他们自己去拣选。本书的作者也是采用这个方法。他陈明在神的经纶中有些甚么，给他们看见基督的超越与他们老宗教的对比。那老宗教就像漆黑的背景一样。没有黑的背景，就显不出白的有多么白。若是要显明白的有多白，就需要黑的背景。要记住这个原则：希伯来书常常用这种对比。
3In this letter we see the wisdom of the Lord’s Spirit. He did not rebuke them. There is no rebuking spirit, no rebuking word, and no rebuking tone. Rebuking does not work very well. The Lord the Spirit chose the best way to help them—the way of making a comparison. The best way to help our children is to give them a comparison. ─ Let them compare white with black, Christ with religion, the church with the world, heaven with hell, and then let them make their choice. This was the way taken by the writer of this book. In a full way, he presents what is in God’secon o my, showing the superiority of Christ as compared with their old religion. That religion served as a black background. Without a black background, the white will not appear to be so white. In order to show the whiteness of white you need a black background. Remember this principle: in the book of Hebrews there is always a comparison.
4犹太教里到底有些甚么重要内容，叫犹太人的先祖那样的宝贝？犹太教是根据旧约形成并建立起来正统、纯正的宗教，其中主要的项目就是神。神是他们的夸口。（罗二17。）其他任何宗教，都没有这样的一位神。譬如，佛教所说的是无稽之谈，甚至算不上是宗教。宗教是帮助人敬拜神，事奉神，叫人有好行为来讨神喜悦。佛教里没有神，只有哑吧佛。佛教的理论说，每个人都能成佛；只要你好好修炼，至终你就能成佛。这完全是魔鬼邪说。照样，孔子的教训也不该视为宗教，而且孔子从来也不教导宗教。他的教训全是在伦常道德方面。在他的教训中，有几次题到神，不过他只是告诉人不要得罪神，因为获罪于天，无所祷也。现在我们来看回教。回教的经典可兰经，其实是假冒旧约的一本书。这本书非常狡猾。可兰经虽然说到神，也包括创世记的历史，但完全是假冒的。
4What are the main items in Judaism, the things that the Jewish forefathers held as treasures? In Judaism, the typical and genuine religion formed and established according to the Old Testament, the major item is God. God is their boast (Rom. 2:17). In no other religion do people have such a God. Buddhism, for example, is nonsense and should not even be called a religion. Religion helps people to worship God, to serve God, and to behave in a manner pleasing to God. There is no God in Buddhism, only a dumb Buddha. According to Buddhism, everyone can become a Buddha. Buddhism teaches that if you behave yourself, eventually you will become a Buddha. This is absolutely devilish. Likewise, the teachings of Confucius should not be considered as a religion. Confucius never taught religion. His teachings are altogether ethical. In his teachings on ethics and morality, Confucius only mentioned God a few times. He simply advised people not to offend God, for, if they did, there was no way to be forgiven. We may now consider Islam. The Koran, the sacred book of Islam, is a counterfeit of the Old Testament. It is subtle. It mentions God and contains the history of Genesis. But it is altogether a counterfeit
5犹太宗教是纯正、正统的宗教，所以有真正、独一的神。就某一面说，他们有真神。这位神是他们的夸口。直到今天，犹太教仍旧以这位神为他们的夸口。其次，犹太教有天使。其他的异教只有小鬼，而小鬼和天使是无法相比的。圣经指明，天使是非常靠近神的。当神向亚伯拉罕显现的时候，是和两个天使18:1-一同显现。（创十八1～2。）他们三个看起来很相像，可知天使的身分有多么高。甚至连律法也是藉天使经中保之手设立的。（徒七53，加三19。）因此犹太宗教也以天使为夸耀。
5The genuine and true God is with the Jewish religion, for it is the genuine and typical religion. In a sense, they have the real God. This God is their boast. Even today Judaism still boasts in its God. Secondly, Judaism has angels. The heathen religions all have demons. There is no comparison between the angels and the demons. The Bible indicates that the angels are very close to God. When the Lord appeared to Abraham, He appeared with two angels (Gen. 2). They looked very much alike. By this we can see how high the angels are. Even the law was given through the mediation of angels (Acts 7:53; Gal. 3:19). So the Jewish religion boasts in them.
6第三，犹太宗教也以摩西为夸耀，因为神的律法是经由他颁赐的。特别是在古时，每一个民族都有一些杰出的领袖。但是摩西这个领袖，在所有的领袖中，更是不凡。他的著作也无人能比。不必说全部摩西五经，只需拿出其中之一的申命记，就足以证明。申命记极为超特，乃是在三层天上。圣经以外的书，只能算是在地平面，有的甚至更低，如在地底下。摩西所写的实在高超，我十分爱读，尤其是申命记，既甘甜又柔细。他写的五卷书真是精深，如同金矿。你越挖掘，获得的宝藏越多，真是深不可测。难怪犹太人都以摩西为夸耀。第四，是以摩西的哥哥亚伦为首的祭司体系。摩西不是祭司，他乃是旧约时代的使徒，而亚伦是大祭司。摩西受神差遣到百姓这里来，而亚伦从百姓这里回到神那里去。摩西豫表基督从神那里来到人间，而亚伦豫表基督从人到神那里去。犹太人有这样一种的祭司体系，在神面前事奉神，并顾到百姓的需要。就一面说，祭司不仅是事奉的人，还是天上法庭的辩护律师。能有律师一直顾到你的案件，实在是好。犹太人就有这种祭司律师。今天，人若没有律师，就没有保护，但有了好律师的照护，就能安心。其他异邦的宗教里，并没有在神前照顾他们的律师，但犹太人却有祭司，在神面前作他们的律师。这些祭司事奉神，并照顾以色列百姓的案件。所以，犹太人以祭司为夸耀。
6Thirdly, the Jewish religion boasted in Moses through whom God’s law was given. In nearly every race, especially in ancient times, there were outstanding leaders. But he was the foremost leader among all human leaders. No one’s writings can compare with his writings. There is no need to consider all of the books of the Pentateuch written by Moses; it is sufficient to present only one, Deuteronomy. This book is incomparable; it is in the third heavens. All other books outside the Bible are either on the surface of the earth or are in the lowest hell. The writings of Moses are high. I truly love all the books that he wrote, especially Deuteronomy which is so sweet and tender. What depths there are in the five books written by Moses! These books are gold mines. The more you dig in them, the more treasures you find. They are fathomless. So all Jewish people boast in Moses. The fourth item is the priesthood with Aaron, the elder brother of Moses, as the head. Moses was not a priest; he was an Old Testament apostle. Aaron was a high priest. Moses was sent from God to the people, and Aaron went from the people back to God. Moses typified Christ coming from God to the people, and Aaron typified Christ going from the people to God. The Jews have such a priesthood which serves God and takes care of the peoples’ needs in the presence of God. In a sense, the priests were not only ministers, but also attorneys of law in the heavenly court. How good it is to have an attorney to take care of your case continually. The Jewish people had their priestly attorneys. Today, if people do not have an attorney, they have no protection, but if they are under the care of a good attorney, they can be at peace. The heathen had no attorney before God to take care of them, but the Jews had priests before God as their attorneys. Those priests served God and took care of the cases of the children of Israel. Therefore, the Jews could boast in their priests
7第五，也是末了主要的一项，犹太教以神与他们所立的旧约为夸耀。犹太人能成为神的子民，乃是根据神照著祂律法所立的约；他们是神立约的子民。在这地上，没有其他的国民有这样神圣的约，使他们可以照著神的心意和要求，作祂的子民。只有犹太人有这种神圣的约，使他们成为神特选的子民。所以他们以这约为珍贵，也以此为夸耀。
7The fifth and last main item of which Judaism could boast was the old covenant made by God with the Jewish people. The Jews are God’sp eople according to God’s covenant made according to God’s law. They are God’s covenanted people. No other people on the earth has such a divine covenant that they may be God’sp eople according to God’s desires and requirements. Only the Jews have such a divine covenant that makes them a particular people to God. So they hold it as a treasure and boast in it.
8希伯来书的用意是要给希伯来的信徒看见，神的救恩超越犹太教。犹太教所夸耀的是神、天使、摩西、大祭司亚伦、旧约及其事奉。作者就用以上五项为根据，来作一个对比。他首先指出，在神的救恩里，第一超越的，不仅是神，也是彰显出来的神，就是子神。（一2～3，，8～12。）然后，他继续揭示基督超越天使，（一4～二18，）超越摩西，（三1～6，）超越亚伦，（四14～七，）并且祂所立生命的新约，也超越字句的旧约。（八1～十18。）本书的第一个对比，是将救恩里的神和犹太宗教里的神作比较。犹太宗教里虽然有真神，却是一位隐藏的神。相反的，在神的救恩里，神彰显出来了。这位彰显出来的神，就是子神；子神乃是神的彰显。使徒约翰得救以前，还在犹太宗教里的时候，他不会说，『我们也见过祂的荣耀。』但是当他写约翰福音时，他说，太初有话，话就是神，这话（就是神）成了肉体，我们都见过祂的荣耀。在一章十八节，约翰又说，『从来没有人看见神，只有在父怀里的独生子，将祂表明出来。』在约翰一书里，说到将那作我们生命的神彰显出来的这一位，是我们所听见过，亲眼所看见过，我们的手也摸过的。（一1。）这就是在救恩里的神。犹太教里的神虽然是真的，却是隐藏的。然而在救恩里的神，却是彰显出来的。
8The intention of the book of Hebrews is to show the Hebrew believers the superiority of God’secon o my over Judaism. In Judaism the boast was God, angels, Moses, Aaron the high priest, and the old covenant with its services. The writer uses these five items as the basis for making a comparison. He firstly points out that in God’secon o my the first superior thing is not only God, but God expressed, that is, God the Son (1:2, 3, 5, 8-12). 5 Then he goes on to unfold that Christ is superior to the angels (1:4—2:18), to Moses (3:1-6), to Aaron (4:14— 7:28), and that the new covenant of life made by Him is 28 superior to the old covenant of letters (8:1—10:18). The first comparison that this book presents is the comparison between the God in His salvation and the God in the Jewish religion. The Jewish religion has the true God, but in Judaism He is the hidden God. In God’ss alvation, on the contrary, God is expressed. This expressed God is God the Son. God the Son is the expression of God. When the apostle John was in the Jewish religion before he was saved, he could never say, “We beheld His glory.” But when he wrote his gospel, he said that in the beginning was the Word, the Word was God, the Word which was God became flesh, and we all have seen His glory. In John 1:18 John went on to say that no one has seen God, but “the only begotten Son has declared Him.” In his first Epistle John said that we have heard, seen, and touched this One who expresses God as our life (1 John 1:1). This is the God in His salvation. The God in Judaism is true but hidden. The God in His salvation is expressed.
9在旧约，神曾藉著众申言者说话，但祂从不把自己彰显出来。在新约，就是在神的救恩里，神在子里说话，而子乃是神的话，神的说话，甚至就是神自己。祂说出神，表明神，也彰显神。古时，神是间接的藉著众申言者说话，但如今，祂是直接的在子里说话。彼得与主同在变化山上时，看见了摩西和以利亚，但他还坚持著老旧的观念，把摩西与以利亚和神的儿子并列在一起。（太十七1～8。）他该知道，神不再用已往的方式说话。不再有摩西，不再有以利亚，只有神的儿子。彼得需要过河，只听神的儿子。现在，子是神独一的话，神独一的说话。祂是神的表明和彰显；祂不仅为神说话，祂更是讲说神。祂是神荣耀的光辉，是神本质的印像；祂是彰显出来的神。在救恩里的神，比在犹太宗教里的神更美。在犹太宗教里的神是隐藏的，在救恩里的神是彰显出来的。
9In the Old Testament God spoke through the prophets but never had Himself expressed. In the New Testament, that is, in God’ss alvation, God speaks in the Son who is God’sWord, God’s speaking, and even God Himself. He speaks God, declares God, and expresses God. In the old time God spoke through the prophets indirectly, but now He speaks in the Son directly. When Peter was on the mount of transfiguration with the Lord and saw Moses and Elijah he still held the old concept and ranked Moses and Elijah with the Son of God (Matt. 17:1-8). He had to learn that the old way of God’s speaking was over. There is no more Moses and no more Elijah — only the Son of God. Peter needed to cross the river and hear the Son. The Son now is God’s unique Word, God’s unique speaking. He is God’s declaration and expression. He not only speaks for God — He speaks God. He is the effulgence of God’s glory and the impress of God’s substance. He is God expressed. The God in His salvation is much better than the God in the Jewish religion. There God is hidden; here God is expressed.
10神在子里说话，子是创造天地的一位。（来一10。）祂一点不差就是造物的神；祂也是那维持、载著并推动万有者。祂用祂大能的话维持、载著并推动万有。（3。）祂也是受膏者，被立为整个受造宇宙的承受者。（2。）而这位被立的承受者就是神自己。（8。）这位神一点不差就是犹太人的神，但祂又不仅仅是犹太人的神。从来没有人看见过犹太人的神，但对于我们这些真正的希伯来人，神已经启示出来，彰显出来，被我们摸著，被我们接受，被我们得著，更天天被我们经历。在主的恢复里，我们有多位弟兄从前是犹太人，如今成了希伯来人。在他们来到主的恢复之前，他们都知道神，却没有享受祂。在他们的宗教里，他们只有神这个名称，却没有对神的经历；但如今他们都经历到神了。希伯来书的作者，在本书的开头，就指明真希伯来人的神远比老犹太宗教里的神更好。祂不仅是父神，也是子神。神这两面可以从以赛亚九章六节看到：『有一子赐给我们；…祂名称为…永在的父。』有一子赐给我们，但祂的名却称为永在的父。父如今乃是赐给我们的子。父是指祂的所是，子是指祂赐给了人。就著祂是这位神来说，祂是父；就著祂赐给了我们来说，祂是子。正如以赛亚九章六节清楚启示，所赐的乃是子，然而祂却称为永在的父。父是指神的所是，子乃是指祂赐给我们而临到我们，在我们的经历中被我们得著。若是祂只是父，我们就根本得不到祂，也不能享受祂。赞美主，祂是赐给我们的子。神爱世人，甚至将祂的独生子赐给我们。（约三16。）子乃是从父而来神圣的恩赐，这神圣的恩赐就是神自己。神是把祂自己作为神圣的恩赐，在子里赐给了我们。
10The Son in whom God speaks is the very One who created the heavens and the earth (1:10). He is nothing less than God the Creator. He is also the One who upholds the whole universe. He upholds all things by the word of His power (1:3). He is also the anointed One, the One who is appointed to inherit the entire created universe (1:2). This appointed Heir is God Himself (1:8). This God is nothing less than the Jewish God, but He is more than the Jewish God. No one has ever seen the Jewish God, but to us, the proper Hebrews, God is revealed, expressed, touched, received, possessed, and experienced day by day. In the Lord’s recovery we have many Jewish brothers who have become Hebrews. Before they came into the Lord’s recovery they all knew about God, but they did not enjoy Him. In their religion, they only had God in terminology; they did not have God in their experience. Now they have Him in experience. In opening his Epistle, the writer of Hebrews indicated that the God of the real Hebrews is much better than the God in the old Jewish religion. He is not only God the Father, but also God the Son. Both of these concepts are found in Isaiah 9:6. “Unto us a son is given...and his name shall be called...The everlasting Father.” A Son is given to us, yet His name is called the everlasting Father. The Father is now the Son given to us. The Father is for His being, and the Son is for His being given. In His being the very God, He is the Father, and in being given to us He is the Son. As Isaiah 9:6 clearly reveals, in being given He is the Son, yet He is called the everlasting Father. The Father is for His being, and the Son is for His being given to reach us, to be gained by us in our experience. If He were only the Father, we could never receive Him or enjoy Him. Praise Him that He is the Son given to us. God so loved the world, that He gave His only begotten Son to us (John 3:16). The Son is a divine gift from the Father, and this divine gift is God Himself. God gave Himself to us as a divine gift in the Son
11我们的神是彰显出来的神，是临到我们的神，为我们所接受、所经历，也成为我们每天的享受。这就是我们的神。这位神当然比犹太教的神更好。这位神是耶稣，神的儿子，也就是神自己。祂是神的彰显，是神临及我们，是神被我们接受、经历、享受并得著。
11Our God is the expressed God, the God who reaches us, who is received by us, who is experienced by us, and who becomes our enjoyment day by day. This is our God. Surely this God is better than the God of Judaism. This God is Jesus, the Son of God, God Himself. He is God’sex press i on, God reaching us, God being received, experienced, enjoyed, and possessed by us
12现在我们来看，子这位彰显出来的神，比天使高得多，祂超越天使。不仅在救恩里的神超越天使，就是在犹太教里的神也超越天使，因为天使乃是神的仆役。天使是风和火焰，（来一7，）不要把天使看得太高。也许你们有许多人想作天使，但要知道天使不仅低于基督，也低于我们。即使在旧约时期，神也远超越天使。天使只是为著神的定旨效力。因此，我们的基督，神的儿子，当然比犹太教的神更超越天使。天使就像风和火焰，不过是受造之物，子却是创造主。天使是受造之物，远不如子；子是创造主，远超过天使。
12Now we need to see that the Son as the expressed God is much higher than the angels. He is superior to the angels. Not only is the God in salvation superior to the angels, but even the God in Judaism was much superior to them, for the angels were His servants. The angels are winds and flames of fire (1:7). Do not think so highly of the angels. Perhaps many of you desire to be an angel. We shall see that the angels are not only inferior to Christ; they are also inferior to us. Even in the Old Testament times, God was far superior to the angels. They simply served His purpose. Thus, it goes without saying that our Christ, the Son of God, is even more superior to the angels than was the God of Judaism. The angels, which are like winds and flames of fire, are simply the creatures, while the Son is the Creator. As creatures, the angels are much inferior to the Son, and as the Creator, the Son is much superior to the angels
壹 子─更超特的名
I. THE SON—A MORE EXCELLENT NAME
13子有比天使更超特的名。一章四节说，『祂所承受的名，既比天使的名更超特，祂就比天使更美。』这更超特的名就是子，这在以下各节有充分的说明。『神曾对那一个天使说过，『「你是我的儿子，我今日生了你？」又说，「我要作祂的父，祂要作我的儿子？」』（5。）罗马一章四节说，基督『按圣别的灵说，是从死人的复活，以大能标出为神的儿子』。祂从死里出来，这就将祂标出为神的儿子。基督已经被标出，并被宣告为神的儿子。祂已得了这超特的名。
13The Son has a more excellent name than the angels. Verse 1:4 says, “Having become, by so much, better than the angels, as He has inherited a more excellent name than they.” This more excellent name is the Son, which is fully defined in the following verses of this chapter. “For to which of the angels has He ever said, You are My Son; this day I have begotten You? And again, I will be to Him a Father, and He shall be to Me a Son?” (1:5). Romans 1:4 says that Christ “was designated the Son of God in power according to the Spirit of holiness out of the resurrection of the dead.” His coming out of death was the designation that He is the Son of God. Christ has been designated as and declared to be the Son of God. He has received such an excellent name.
贰 在复活里
II. IN RESURRECTION
14基督乃是在复活里被宣告为神的儿子，祂远超过天使。复活的意思就是一个新的开始，指新生的起头。希伯来一章三节指著祂的死说，『祂成就了洗罪的事。』五节指明祂的复活，就说祂生为神的长子，（徒十三33，）这是召会这新时代的开始；召会是那些藉著祂的复活，由神而生的许多弟兄组成的。
14It is in resurrection that Christ is declared to be the Son of God who is superior to the angels. Resurrection means a new beginning; it denotes germination. Verse 3 refers to His death by saying, “having made purification of sins.” Verse 5 indicates His resurrection by which He was begotten to be the Firstborn Son of God (Acts 13:33) as a beginning of a new age, the age of the church which is composed of His many brothers born of God through His resurrection
参 在升天里
III. IN ASCENSION
15希伯来一章也说到基督复活之后的升天。十三节说，『神曾对那一个天使说过，「你坐在我的右边，等我使你的仇敌作你的脚凳？」』这里清楚是指升天说的。基督这位升天的神子，在祂的升天里，远超过天使。祂不再在坟墓里，也不在地上；祂乃是在『至尊至大者的右边』。（3。）这是基督的升天；在升天里，祂正式就职，以执行神永远的定旨，就是建造召会，并带领许多弟兄进入荣耀。
15Hebrews 1 also speaks of Christ’s ascension, which follows His resurrection. Verse 13 says, “But to which of the angels has He said at any time, Sit at My right hand until I make Your enemies a footstool for Your feet?” This clearly refers to the ascension. In His ascension Christ, as the ascended Son of God, is much superior to the angels. He is no longer in the tomb or on the earth; He is at “the right hand of the Majesty on high” (1:3). This is His ascension in which He was inaugurated into His office to carry out God’s eternal purpose, that is, to build up the church and to bring His many brothers into glory.
肆 在再来里
IV. IN THE SECOND COMING
16基督升天登上宝座以后，就等著祂的仇敌被征服，作祂的脚凳。以后祂还要再来。祂这位神的儿子，在祂再来时也超越天使。六节就包含著这个意思：『再者，神再带长子到世上来的时候，就说，「神的众使者都要拜祂。」』怎么知道这里是指祂的再来？因为这里说到基督是长子。基督第一次来时，是神的独生子。（约一14。）经过复活的过程，独生子成了许多弟兄中的长子。（罗八29。）这里说长子，所以我们知道这节是指著祂的再来。祂再来时，乃是长子。神第一次带祂到地上时，祂是独生子；但神再带祂到这居人之地时，祂乃是长子。那时，众使者都要拜祂。
16Christ, after being seated on the throne in His ascension, is waiting for His enemies to be subdued as His footstool. Then He will come back. As the Son of God, He is also superior to the angels in His second coming. Verse 6 alludes to this. “And, when He brings again the Firstborn into the inhabited earth, He says, And let all the angels of God worship Him.” How do we know that this verse refers to the second coming? Because it speaks of Christ as the Firstborn. In His first coming, He was God’son ly begotten Son (John 1:14). Through the process of resurrection, the only begotten Son became “the firstborn among many brothers” (Rom. 8:29). By this mention of the Firstborn we know that this verse refers to His coming back. In His second coming He will be the Firstborn. When God brought Him to earth the first time, He was the only begotten Son, but when God brings Him to the inhabited earth the second time, He will be the Firstborn. At that time all the angels will worship Him
伍 在国度里
V. IN THE KINGDOM
17基督再来之后，就是祂的国度。在祂的国度里，祂这作为神的长子而来的一位，也远超过天使。希伯来一章八节说，『论到子却说，「神阿，你的宝座是永永远远的，你国的权杖是正直的权杖。」』在这里，子被称为『神阿』。这是强有力的证明，子就是神。神当然超越天使。这节也指明，子的宝座就是神永远的宝座。因此，祂的国必定也就是神的国。在国度里，在这些奇妙的事上，基督远超过所有的天使。
17Following the coming back of Christ is His kingdom. He, as the coming Firstborn Son of God, will be superior to the angels in His kingdom. Verse 8 says, “But as to the Son, Your throne, O God, is forever and ever, and the scepter of uprightness is the scepter of Your kingdom.” Here the Son is addressed, “O God.” This is a strong proof that the Son is God. Surely God is superior to the angels. This verse also indicates that the throne of the Son is the everlasting throne of God. Thus, His kingdom must also be the kingdom of God. These are the wonderful things in which, in the kingdom, Christ is superior to all the angels
陆 在永世里
VI. IN ETERNITY
18国度之后就是永世。十至十二节启示，基督在永世里也超越天使。十节说，『主阿，你起初立了地的根基，诸天也是你手的工作。』这是指祂的创造。『天地都要灭没，你却长存；一切都要像衣服渐渐旧了。』（11。）这是指旧造将要了结，新天新地将要来到。十二节说，『惟有你仍是一样，你的年数也没有穷尽。』这意思是说，在永世里，祂是永远长存的一位。祂是创造者，也是那永在者，所以祂超越祂所造的天使。
18After the kingdom is eternity. Verses 10 through 12 reveal that Christ will be superior to the angels in eternity. Verse 10 says, “You in the beginning, Lord, have founded the earth, and the heavens are the works of Your hands.” This refers to His creation. “They shall perish, but You remain; and they all shall become old as a garment” (v. 11). This means that the old creation will be terminated and that the new heaven and new earth will be ushered in. “But You are the same, and Your years shall not fail” (v. 12). This means that He will be the everlasting One in eternity. As the Creator and the everlasting One He is superior to the angels, His creatures.
19希伯来一章的话，何等奇妙！这一章记述从已过永远到将来永远的基督。在已过的永远里，祂就是神；（8；）祂是地与诸天的创造者；（10，2；）是万有的维持、载著并推动者；（3；）是万有的承受者；（2；）祂成为肉体，藉著钉十字架成功救赎；（3；）在复活里，祂生为神的长子，将生命分赐给神许多的儿子；（5；）祂这神的长子，还要再来；（6；）在国度里，祂要在宝座上作王掌权；（8～9；）在将来的永世，祂要存到永永远远。（11～12。）这么短的一章却包括得这么广泛，启示出从已过永远到将来永远基督的所是。这就是我们的基督。祂是何等超越了天使！
19What a portion of the Word is Hebrews chapter one! This chapter gives us an account of Christ from eternity past to eternity future. He was the very God in eternity past (v. 8); He was the Creator of the earth and the heavens (vv. 10, 2); He is the Upholder of all things (v. 3); He is the Heir of all things (v. 2); He was incarnated for redemption by crucifixion (v. 3); He was begotten as the Son of God in resurrection for imparting life to the many sons of God (v. 5); He is the Firstborn Son of God who will come again (v. 6); He will be the King on the throne with the scepter in the kingdom (vv. 8-9); and He will remain forever and ever in eternity future (v. 12). This short chapter covers such a wide span of what Christ is from eternity past to eternity future. This is our Christ. How much superior He is to the angels