希伯来书生命读经 · 第44篇

要前来进入至圣所，不可退缩回到犹太教

COME FORWARD TO THE HOLY OF HOLIES AND DO NOT SHRINK BACK TO JUDAISM

1在本篇信息中，我们要来看希伯来书中非常郑重而严肃的部分。（十19～。）该书七、八、九章，和十章的头十八节，都叫人相当兴奋。然而，从十章十九节起，作者题出另一个警告。许多基督徒不明白这个警告所包含的意义。在这篇信息里，我们要把这件事看得清楚。这是希伯来书中的第四个警告，要我们前来进入至圣所，不可退缩回到犹太教。我们在九章看见，象征两约和两个时代的两层帐幕。我们会有一个危险，就是不前来进入第二层帐幕，却退缩回到第一层帐幕。我们必须离开头一层帐幕，就是前约和第一个时代，而进入第二层帐幕，就是第二个时代。我们必须前来进入至圣所，进入新约的时代，活在新时代中。作者陈明了这些事的完整图画之后，就担心希伯来信徒不肯往前。因此，他给他们一个警告，告诉他们有退缩回到犹太教，不肯向前来到新约的危险。他似乎是说，『希伯来信徒阿，从你们的犹豫不决中向前来罢。若是你们不前来，就会有退缩的危险。』前来与退缩，是一个极强烈的对比。退缩是可怕的事！因为退缩如此可怕，所以我们要非常郑重的来看这第四个警告。

1In this message we come to a very sober and solemn portion of the book of Hebrews (10:19-39). Chapters seven, eight, nine, and the first eighteen verses of 39 chapter ten are quite exciting. However, beginning with 10:19 the writer presents another warning. Many Christians do not understand what is covered in this warning. In this message we must see this matter clearly. This warning, the fourth one in Hebrews, is a warning to come forward to the Holy of Holies and not to shrink back to Judaism. In chapter nine we saw the two tabernacles which symbolize two covenants and two ages. There is the danger of not coming forward to the second tabernacle but of shrinking back to the first. We must leave the first tabernacle, the first covenant, and the first age, and go on to enter into the second tabernacle, into the second age or dispensation. We must go on to the Holy of Holies, enter into the new covenant dispensation, and live in the new age. After presenting a complete picture of these things, the writer was very concerned that the Hebrew believers would not go on. Thus, he gave them a warning, telling them of the danger of shrinking back to Judaism and not coming forward to the new testament. He seemed to be saying, “Hebrew believers, come forward from where you are staggering. If you won’t come forward, you will be in danger of shrinking back.” Coming forward is in sharp contrast with shrinking back. It is a terrible thing to shrink back! Because shrinking back is such a dreadful thing, we must view this fourth warning in a very sober way.

2首先，我要说到『前来』（或，来到…前）这个辞。这辞在希伯来书中用了四次，关乎三件事。四章十六节告诉我们，要来到施恩的宝座前；七章二十五节和十一章六节说，要来到神面前；十章二十二节告诉我们，要前来进入至圣所。十章二十二节的原文并没有『至圣所』一辞。然而，你若从十九节起，把上下文思考一下，就会看出这一节的意思必定是指前来进10:22入至圣所。钦定英文译本将『前来』译为『接近』（drawnear），但并没有告诉我们要接近甚么。经过多方研究，我下断案说，最好译为『前来』，而不是像某些译本译的『来』、『接近』或『亲近』。我们必须前来进入至圣所，来到施恩的宝座前，并来到神自己面前。

2Firstly, I would like to say a word about the phrase “come forward.” This phrase is used four times in Hebrews regarding three things. In 4:16 we are told to come forward to the throne of grace; in 7:25 and 11:6 we are told to come forward to God; and in 10:22 we are told to come forward to the Holy of Holies. In 10:22, of course, the phrase “Holy of Holies” must be in italics, because it is not found in the original Greek text. However, if you consider the context beginning from verse nineteen, you will see that the meaning certainly is to come forward to the Holy of Holies. The King James Version of says to “draw near,” but it does not tell us what we are to draw near to. After much study, I have come to the conclusion that the best translation of the Greek word is not “come,” “draw near,” or “approach to” as some versions render it; it is “come forward.” We must come forward to the Holy of Holies, to the throne of grace, and to God Himself.

3神是在施恩的宝座上，而施恩的宝座是在至圣所里。这就是新约时代的景象。我们无论在何处，都必须前来进入至圣所，来到施恩的宝座，并来到神面前。当我们这样作，我们就来到新约时代、新经纶、新安排和新行政，神在此并藉此完成祂的定旨。在这新约时代中，神永远的定旨，惟有藉著祂坐在至圣所里施恩的宝座上，才得以完成。『前来』不仅是我们得救或得荣耀的问题，更是为著完成神永远的定旨。我们得救或得荣耀还是小事，神的定旨得以完成才是大事。感谢神，祂把我们包括在这件事之内。我们前来并享受新约，完全是为著祂和祂的定旨。这都是为使祂能得著彰显，使祂永远的定旨得以完成。为此就需要四件事：坐在宝座上的神、施恩的宝座、至圣所、和新约时代。这四件事如果缺了任何一项，神都无法完成祂的定旨。这是何等的严肃！不仅异教徒和不信的人离开这四件事很远，就是那些有旧约的热中犹太教者，也离得很远。甚至今天许多基督徒，也离开这四件事很远。所以才有前来的呼召。感谢神，今天我们有晴朗的天，我们晓得前来的意思，就是前来进入至圣所，来到施恩的宝座前，并来到神面前；这意思也是说，我们必须进到新约的时代。你在那里？你仍在祭坛那里，仰望那位头戴荆棘冠冕者，还是在至圣所里，摸著施恩的宝座，注视那位头戴荣耀冠冕者？我们何等需要前来！整卷希伯来书的中心，就是前来；我们都要看见这一点，这是极其重要的。我们一旦看见了，就该永不离开。

3God is on the throne of grace, and the throne of grace is in the Holy of Holies. This is the scene of the new covenant age. Wherever we may be, we must come forward to the Holy of Holies, the throne of grace, and to God. When we do this, we come forward to the new age, to the new economy, dispensation, and administration in and through which God fulfills His purpose. God’s eternal purpose can only be fulfilled with God sitting on the throne of grace in the Holy of Holies in this new covenant age. Coming forward is not merely a matter of our salvation or even of our glorification; it is for the fulfillment of God’s eternal purpose. For us to be saved or glorified is a small thing, but for God’s eternal purpose to be accomplished is a tremendous matter. Thank God that He has included us in this. Our coming forward and enjoying the new testament is altogether for Him and His purpose. It is for Him to be expressed and for His eternal purpose to be accomplished. This requires four things: God on the throne, the throne of grace, the Holy of Holies, and the new covenant age. If any one of these four items is missing, it is impossible for God to accomplish His purpose. How serious this is! Not only were the pagans and the heathen far away from these four things, but even the Judaizers who had the old covenant were far away from them. Moreover, many Christians today are also far off from these four items. Therefore, there is the call to come forward. We thank God that today the sky is crystal clear above us and we can understand that to come forward means to come forward to the Holy of Holies, to the throne of grace, and to God, and that this means we must come forward to the new covenant dispensation. Where are you? Are you still at the altar beholding the One crowned with thorns, or are you touching the throne of grace in the Holy of Holies gazing upon the One crowned with glory? How we need to come forward! Coming forward is the focal point of the book of Hebrews, and it is very crucial that we all see it. Once we see it, we should never depart from it

壹头一层帐幕─圣所，是一个象征

I. The First Tabernacle, the Holy Place, Being a Figure

4头一层帐幕，就是圣所，只是一个象征，而不是实际。我们已经看过，所有在圣所里的东西，如陈设饼的桌子和灯台，都是基督的豫表，而不是实际。

4The first tabernacle, that is, the Holy Place, is only a figure, not the reality. As we have seen, all the things in the Holy Place, such as the showbread table and the lampstand, are the types of Christ, not the reality

贰第二层帐幕─至圣所，

II. The Second Tabernacle, the Holy of Holies,

5藉新约时代得以实化第二层帐幕，就是至圣所，是藉著新约时代得以实化。（九3，8，10。）至圣所是一个实际，乃是藉著新约时代得以实化；我们现今是在新约时代中经历至圣所的实际。在至圣所里，神的同在，神的荣耀，神与人的相会，神的说话，都是真实的。这些都不是豫表，乃是实际，是我们在新约时代所完全实化并经历的。

5Being Realized By the New Covenant Dispensation The second tabernacle, which is the Holy of Holies, is realized by the new testament dispensation (9:3, 8, 10). The Holy of Holies is a reality. It is realized by the new covenant dispensation in which we now are experiencing its reality. The presence of God, the shekinah glory of God, God’s meeting with man, and God’s speaking, which are in the Holy of Holies, are all real. They are not types but realities which are fully realized and experienced by us in the new testament dispensation.

参旧约时代的了结和新约时代的开始

III. The Old Covenant Age Being Terminated and the New Covenant Dispensation Having Been Inaugurated

6基督的死，了结旧约时代；祂的复活和升天，开始新约时代。在祂的升天里，祂是『那已经实现之美事的大祭司』。（九11。）现今祂在诸天之上『那更大、更全备的帐幕』里供职，为著神的经纶执行新约。

6The old covenant age has been terminated by the death of Christ, and the new covenant dispensation has been inaugurated by His resurrection and ascension. In His ascension, He is the “High Priest of the good things that have come” (9:11). He is now ministering in “the greater and more perfect tabernacle” in the heavens to execute the new covenant for God’secon o my

7肆开创了进入至圣所的路十章十九节说，『弟兄们，我们既因耶稣的血，得以坦然进入至圣所。』今天至圣所是在主耶稣所在的天上。（九12，24。）当我们还在地上时，如何能进入？秘诀就是四章十二节所说我们的灵。这位在天上的基督，现今也在我们的灵里。（提后四22。）祂是那天梯，（创二八12，约一51，）将我们的灵联于天，也将天带到我们的灵里。因此，我们一转到灵里，就进入了至圣所，在那里与施恩宝座上的神相会。我们得以进入至圣所，『是藉著祂给我们开创了一条又新又活的路，从幔子经过，这幔子就是祂的肉体。』（来十。）进入至圣所的路已经开了。这一节的『新』字，原文意思是『刚刚被杀』。藉著基督在十字架上的死，这条路就藉著『刚刚被杀』而为我们开创了。被杀的是甚么？不仅肉体，甚至整个旧造都被杀了。这一节中的幔子，就是祂的肉体，表征包括我们在内的旧造。幔子上有基路伯，（出二六31，）表征一切受造之物。（结十15。）当幔子裂开时，基路伯也裂开了，表征基督的肉体（由幔子所豫表）被钉时，所有受造之物也与祂的肉体同钉。这个肉体已被杀。根据马太二十七章五十一节，当主耶稣死的时候，幔子从上到下裂开了，意思是说，这不是地上任何人裂开的，乃是诸天之上的神所作的。旧造已经被杀，就开创了一条又新又活的路，通往至圣所。现今藉著裂开了的肉体幔子，并藉著耶稣的血，我们得以进入至圣所。祂的死和祂的血，今天对我们仍然有功效。

7IV. The Way to Enter the Holy of Holies Having Been Cut Verse 19 says, “Having therefore, brothers, boldness for entering the Holy of Holies by the blood of Jesus.” The Holy of Holies today is in heaven, where the Lord Jesus is (9:12, 24). Then, how can we enter it while we are still on earth? The secret is our spirit, referred to in 4:12. The very Christ who is in heaven is also now in our spirit (2 Tim. 4:22). He, as the heavenly ladder (Gen. 28:12; John 1:51), joins our spirit to heaven and brings heaven into our spirit. Whenever we turn to our spirit, we enter into the Holy of Holies. Here we meet with God who is on the throne of grace. We enter the Holy of Holies by a “new and living way, which He dedicated for us through the veil, that is, His flesh” (v. 20). The way into the Holy of Holies has been cut. According to the Greek, the word “new” 20 in this verse means “freshly slain.” Through Christ’s death on the cross, the way has been “freshly slain” for us. What was slain? Not only the flesh but the entire old creation. In this verse, the veil, which is His flesh, signifies the old creation, including us. On the veil were cherubim (Exo. 26:31) which signify the creatures (Ezek. 10:15). When the veil was rent, the cherubim were also rent, signifying that when the flesh of Christ, which is typified by the veil, was crucified, all the creatures also were crucified with His flesh. This flesh has been slain. According to Matthew 27:51, when the Lord Jesus died, the veil was rent from top to bottom, meaning that it was not rent by anyone on earth but by God in the heavens. The old creation has been slain and a new and living way to enter into the Holy of Holies has been cut. Now through the riven veil of the flesh and by the blood of Jesus we can enter into the Holy of Holies. His death and His blood are still available to us today.

8希伯来十章二十节的幔子，是帐幕里的第二层幔子，（九3，）豫表基督的肉体。当基督的肉体钉死十字架时，这层幔子裂开了，（太二七51，）就为我们这些原3:22-来与生命树所表征（创三22～24）的神隔绝的人，开了一条路，使我们得以进入至圣所接触神，并以神为生命树给我们享受。这也含示我们的旧人既与基督同钉十字架，我们就有一条通路，在灵里接触并享受神，作我们的生命和生命的供应。

8The veil in verse 20 is the second veil (9:3) within the tabernacle which, as we have seen, typifies the flesh of Christ. When Christ’s flesh was crucified, this veil was rent, thus opening the way for us who were excluded from God, who is signified by the tree of life (Gen. 24), to enter into the Holy of Holies to contact Him and take Him as the tree of life for our enjoyment. This also implies that since our old man has been crucified with Christ, we have an open way to contact and enjoy God in our spirit as our life and life supply.

伍藉著基督更美的祭物，得以坦然进入至圣所

V. Having Boldness to Enter the Holy of Holies Through the Better Sacrifices of Christ

9藉著基督更美的祭物，我们得以坦然进入至圣所。（来九23，十19。）进入至圣所不是一件小事，因为神是在那里坐在施恩的宝座上。要进入这个地方，我们必须是坦然的，而我们之所以能坦然，乃是基于基督的死和祂的血。我们不像旧约里的大祭司，一年只能一次进入至圣所；今天只要我们愿意，随时都能靠著基督的死和祂的血，坦然进入至圣所。

9Through the better sacrifices of Christ, we have boldness to enter into the Holy of Holies (9:23; 10:19). It is not a small thing to enter the Holy of Holies, for there the very God is sitting on the throne of grace. In order to enter into such a place we must have boldness, and we have it by Christ’s death and by His blood. By the Lord’s death and His blood we have the boldness to enter the Holy of Holies at anytime we want to, unlike the high priest in the Old Testament, who could only enter into it once a year

陆有一位尊大的祭司治理神的家

VI. Having a Great Priest Over the House of God

10二十一节说，我们『有一位尊大的祭司治理神的家』。这话有很深的意义。我们曾看过，我们乃是神的家。（三6。）但我们若在外院子里，就还没有正确的地位作神的家。要成为神的家，我们必须前来进入至圣所，因为只有在那里，我们的大祭司基督，才治理神的家。至圣所既然联于我们的灵，所以我们只有在灵里时，才是神的家。若是我们从灵里转到肉体里，我们就不再是神的家，而是蝎子和蛇的家。若是基督徒彼此争吵，他们就不是召会，不是神的家，而是蝎子和蛇。虽然他们已经得救了，但是并不活在得救的生命里，乃是活在蝎子的生命里。根据以弗所二章二十二节，神的家是在灵里。我们若过著蝎子般的生活，就永不能享受基督的同在。只有在至圣所，在灵里，我们的大祭司基督才治理神的家。柒前来进入至圣所我们都当前来进入至圣所，（来十22，）也就是进到新约的时代。至圣所不仅指一个地方，也是指一个约，一个时代，一个经纶的安排。我们在九章清楚的看见，帐幕不仅是一个地方，也是一个约和一个时代的象征。前来进入至圣所的呼召，也包括前来进入新约和新约的时代。我们在心一面，已经被基督的血洒过，脱开了邪恶的良心，在身体一面，也已经用清水洗净了，就当存著真诚的心，以十分确信的信，前来进入至圣所。我们要进入至圣所，就必须有真诚的心，十分确信的信，被血洒过的良心，并且全人是洗净了的。我们不能看轻这件事；对这事我们必须极其认真。

10Verse 2 1 says that we have “a great Priest over the house of God.” This is deep. We have seen that we are the house of God (3:6). But if we are in the outer court, we do not have the right position to be the house of God. In order to be the house of God we must come forward to the Holy of Holies, because it is only there that Christ, our High Priest, takes care of the house of God. Since the Holy of Holies is joined to our spirit, we can only be the house of God when we are in our spirit. If we would turn from our spirit to our flesh, we would no longer be the house of God but a house of scorpions and snakes. When Christians fight and argue with one another, they are not the church, the house of God; they are scorpions and snakes. Although they may be saved, they do not live in the saved life but in the scorpion life. According to Ephesians 2:22, the house of God is in the spirit. If we live like scorpions, we could never enjoy Christ’s presence. Only in the Holy of Holies in the spirit does Christ, our High Priest, take care of the house of God. VII. Coming Forward To The Holy Of Holies Let us come forward to the Holy of Holies (v. 22), that is, to the new covenant dispensation. The Holy of Holies not only denotes a place, but also means a covenant, an age, and a dispensation. In chapter nine we saw clearly that the tabernacle was not merely a place but also the symbol of a covenant and an age. The call to come forward to the Holy of Holies includes coming forward to the new covenant and to the new covenant age. We must come to the Holy of Holies with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and having our body washed with pure water. For us to come forward to the Holy of Holies, our heart must be true, our faith must be with full assurance, our conscience must be sprinkled, and our whole being must be washed. We should not consider this as a light thing. We must be very serious in this matter.

捌坚守我们所承认的盼望，不至摇动

VIII. Holding Fast the Confession of Our Hope Unwavering

11我们的盼望（23）是指著基督，以及我们在祂里面所有的分。祂是我们荣耀的盼望。（西一27。）我们的身体在祂第二次显现时要得赎，这也是我们的盼望。甚至现在，不管我们的光景如何，祂作为我们不能毁坏的生命，也是我们的盼望。祂以君尊和神圣的祭司职分，作我们的大祭司，尽更超特的职任，在我们日常的生活中，作了我们的盼望。藉著为我们代求，祂来照顾我们，并且能拯救我们到底。这是我们所信的，所承认的。我们必须坚守所承认的，信心毫不摇动，使我们能前来进入至圣所，享受天上的基督。

11Our hope” (v. 23) refers to Christ and to all we shall partake of in Him. He is our hope of glory (Col. 1:27). The redemption of our body, which He will accomplish at the time of His second appearing, is also our hope. Even now, He, as our indestructible life, is our hope, regardless of our situation. As our High Priest with the more excellent ministry of His kingly and divine priesthood, He is our hope in our daily life. By His intercession on our behalf He takes care of us and is able to save us to the uttermost. This is what we believe. This is our confession. We must hold fast this confession without any wavering of our faith so that we might come forward to enter into the Holy of Holies to enjoy the heavenly Christ

玖彼此相顾，激发爱心，勉励行善

IX. Considering One Another For Inciting to Love and Good Works

12为著过正当的召会生活，我们需要彼此相顾。（来十24。）在召会生活里孤立自己，就等于自杀。彼此相顾，则增加生命，藉以激发爱心，并勉励行善。这里的行善和十三章二十一节的善事，都是指著在神眼中那些美好的事，主要的是与祂定旨的完成有关。我们若能这样彼此相顾，就必蒙保守在召会生活里。

12For the proper church life, we need to consider one another (v. 24). To be isolated from others is to commit suicide in the church life. To consider one another is to increase life in inciting to love and good works. Good works here and in 13:21 are the good things which, in the eyes of God, are mainly related to the fulfillment of His purpose. If we consider one another in this way, we shall be kept in the church life

13拾不可放弃召会，故意犯罪现在我们来到一个极重要的点。作者警告希伯来信徒，不可放弃召会，故意犯罪；这就是说，他们不可再回到犹太教，去献那已经被了结之为著罪的祭物。（十25～26，18。）二十五至二十六节说，『不可放弃我们自己的聚集，好像有些人习惯了一样，倒要彼此劝勉；既看见那日子临近，就更当如此。因为我们认识了真理之后，还故意犯罪，为著罪的牛羊祭物是不再有的了。』希伯来信徒若退缩回到犹太教，再去献为著罪的祭物，那就是去作神所已经了结的事。就希伯来的信徒所处的时期和环境说，他们放弃自己的聚集，就是放弃新约接触神的路，放弃召会，并且回到他们老旧的宗教─犹太教。这会破坏神恩典的行政，因此在神面前构成严重的罪。这也就是『认识了真理之后，还故意犯罪』。这里的真理，指前面章节所揭示的事。这些章节使希伯来的信徒完全认识，神已经除去了旧约，立定了新约。故意犯罪，指放弃自己与召会的聚集。希伯来的信徒，已受教导要放弃犹太教，留在新约之下。若是他们还要回到犹太教，就会放弃自己与召会的聚集。这在神眼中就构成了故犯的罪，因为他们已经接受真理的知识，已经知道神放弃了照著旧约成立的犹太教，并且照著新约，开创了一条接触神又新又活的路。

13X. Not Forsaking the Church to Sin Willfully Now we come to a crucial point. The writer warns the Hebrew believers not to forsake the church to sin willfully, that is, to go back to Judaism to offer the sacrifice for sin which has been terminated (vv. 25-26, 18). Verses 25 and 26 say, “Not forsaking the assembling of ourselves together, as the custom with some is, but exhorting one another, and so much the more as you see the day drawing near. For when we sin willfully after receiving the full knowledge of the truth, there no longer remains a sacrifice for sins.” For the Hebrew believers to shrink back to Judaism and offer again the sacrifice for sin would be to do something which God had terminated. For the Hebrew believers at their time and in their situation to forsake the assembling of themselves together would have been to forsake the new covenant way of contacting God, to forsake the church, and to return to their old religion—Judaism. That would have broken God’s ad ministration of grace, thus constituting a serious sin before God. It would have been to “sin willfully after receiving the full knowledge of the truth.” Truth here refers to the things disclosed in the foregoing chapters and verses, which affords the Hebrew believers the full knowledge that God has annulled the old covenant and has established the new. To sin willfully means to forsake the assembling of ourselves together with the church. The Hebrew believers had been instructed to abandon Judaism and remain under the new covenant. If they had returned to Judaism, they would have forsaken assembling themselves with the church. This constitutes a willful sin in the eyes of God after receiving the knowledge of the truth, after knowing that God had forsaken Judaism, which was formed according to the old covenant, and had established the new and living way of contacting God according to the new covenant.

14二十六节说，对那些故意犯罪的人，『为著罪的牛羊祭物是不再有的了。』希伯来的信徒若是放弃召会，回到犹太教，在神的经纶里就不再有为著罪的祭物了，因为旧约一切的祭物，已经完全被基督这惟一的祭物顶替了。基督既为我们的罪，一次永远的将自己当作祭物献上，（七27，十10，12，）为罪献祭的事就停止了。（2。）基督为我们的罪将自己当作真祭物献给神，就把为著罪的祭物除去了。（9。）许多圣经教师对二十六节错解了，他们说，如果我们得救后又故意犯罪，就必不蒙赦免，因为为著罪的祭物是不再有的了。这种解释真是可怕！我们已经看过，这里所说的故意犯罪，乃是指人明知神已经除去了旧约，立定了新约，却还放弃召会，回到旧约。放弃召会，回到犹太教去献那早已不存在的为著罪的祭物，在神的眼中乃是故意犯罪。

14Verse 26 says that “there no longer remains a sacrifice for sins” for those who sin willfully. If the Hebrew believers had forsaken the church and returned to Judaism, there would have remained no sacrifice for sin in the economy of God, for all the sacrifices of the old covenant have been altogether replaced by the one sacrifice of Christ. Since Christ has once for all offered Himself as the real sacrifice for our sins (7:27; 10:10, 12), the sacrifice for sin has ceased (10:2), having been taken away by Christ (10:9). Many Christian teachers misinterpret verse 26, saying that if we sin willfully after being saved our sins cannot be forgiven because there is no more sacrifice for sin. This interpretation is terrible! As we have seen, the willful sin mentioned here is forsaking the church and shrinking back to the old covenant after knowing that God had annulled it and established a new one. Forsaking the church to return to Judaism to offer the sacrifice for sin when there was no longer any such thing, was, in the eyes of God, a willful sin.

一践踏神的儿子

A. Trampling Under Foot the Son of God

15二十九节说，『何况那践踏神的儿子…的，你们想，他该受怎样更重的刑罚？』在新约里，神的儿子顶替了旧约一切的祭物。希伯来的信徒若要回到犹太教献任何一种旧祭，实际上就是践踏神的儿子，蔑视祂，轻看祂，把祂放在脚底下。

15Verse 29 says, “By how much do you think he shall be thought worthy of worse punishment who has trampled under foot the Son of God.” In the new covenant the Son of God replaces all the sacrifices of the old covenant. If the Hebrew believers would still return to Judaism to offer any of the old sacrifices, they would in effect be trampling under foot the Son of God. They would be despising Him, disregarding Him, and putting Him under their feet

二将那使人成圣的立约之血当作俗物

B. Regarding the Sanctifying Blood of the Covenant a Common Thing

16二十九节也说到，将立约的血当作俗物。希伯来的信徒若要回到犹太教献旧祭，依赖被宰杀之祭牲的血，实际上就是把基督的宝血当作俗物。这是极度轻看基督惟一救赎的工作。祭牲的血既是俗物，当然可以献了再献。但是希伯来的信徒接受基督以后，又回到犹太教去再献为著罪的祭物，就是把基督的血当作与祭牲的血同等。这乃是对基督的亵慢。

16Verse 29 also speaks of regarding the blood of the covenant a common thing. If the Hebrew believers would have returned to Judaism to offer the old sacrifices and rely on the blood of the slain animals, they would in effect have regarded the precious blood of Christ a common thing. That would have been a serious disregard of the unique redemptive work of Christ. Since animal blood was common, it could be offered again and again. However, if, after receiving Christ, the Hebrew believers returned to Judaism to offer again the sacrifices for sin, they would have been making the blood of Christ the same as animal blood. This is an insult to Christ

三亵慢恩典之灵

C. Insulting the Spirit of Grace

17这一节也题到亵慢恩典之灵。希伯来的信徒在新约之下，藉著基督救赎的血，已经有分于圣灵，（六4，）就是恩典的灵。他们若要回到犹太教献为著罪的祭物，就是故意犯罪，亵慢在他们里面内住并工作之恩典的灵。恩典的灵绝对不会赞同这事，必会在他们里面起反应。这是件严重的事。

17This verse also mentions insulting the Spirit of grace. Under the new covenant, through the redeeming blood of Christ, the Hebrew believers had become partakers of the Holy Spirit (6:4), the Spirit of grace. If they had returned to Judaism to offer the sacrifices for sin, this would have been against the work of the Spirit of grace who was indwelling them and working in them and who would have been insulted by their willful sin. The Spirit of grace would never have agreed with this and would have reacted within them. This is serious

拾壹不可退缩回到犹太教

XI. Do Not Shrink Back To Judaism

18作者在十章三十八至三十九节告诉希伯来的信徒，要本于信活著，不可退缩以致遭毁坏。希伯来信徒退缩回到犹太教，就是退缩以致遭毁坏；这并不是永远的沉沦，乃是受到活神的刑罚。（29～31。）这里所说的遭毁坏，就是二十七至三十一节所说的刑罚，要临到那些离弃新约，回到犹太教，因而践踏神的儿子，将基督的宝血当作俗物，如同祭牲的血，又亵慢恩典之灵的人。

18In verses 3 8 and 3 9, the writer told the Hebrew believers to live by faith and not shrink back to ruin. For the Hebrew believers to shrink back to Judaism was to shrink back to ruin, which is not eternal perdition but punishment by the living God (v v. 2 9-3 1). The ruin mentioned here is the punishment, as mentioned in verses 2 7 through 3 1, of those who forsake the new covenant and return to Judaism, thus trampling underfoot the Son of God, regarding Christ’s precious blood common as animal blood, and insulting the Spirit of grace.

19现在我们应当能明白这第四个警告了。神的经纶已经清楚的得到陈明。我们看见了老路和新路，并且受了警告，要在新路上前进，不可退缩回到老路。有了这么清楚的话还要回到老路，就是故意犯罪。在作者写本书信的时候，退缩就等于离弃新约的召会，并放弃神新约的时代和经纶。这不是一件小事，乃是非常严重的故意犯罪。作者警告他们，他们若这样作，必要受到刑罚。按照神的经纶，一切的旧祭已经了结，旧路也已经封闭。希伯来的信徒若退缩回到老路，照著律法献祭，那是徒然无效的，因为在神眼中，这样的事早已结束了。这是第四个警告的正确意思。然而，许多基督徒误解了这个警告；他们说，你得救以后若再犯罪，那就是故意犯罪，不可能再得著赦罪。在主的光中我们看见，故意犯罪乃是指放弃神的经纶，而回到传统宗教的老路。在这末了的时代，主向我们陈明祂今天的经纶。我们知道甚么是旧路，甚么是新路。旧路已经封闭，而新路刚刚开创。为著主的恢复和神的经纶，我们必须前来走这条新路。

19By now, we all should be able to understand this fourth warning. The economy of God has been presented clearly. We have seen the old way and the new way, and we have been warned to come forward along the new way and not to shrink back to the old. To shrink back to the old way after having such a clear word is to commit a willful sin. At the time this epistle was written, to shrink back meant to forsake the new testament church and to give up the new testament dispensation and economy of God. This was not a small matter; it was a very serious willful sin. The writer warned them that if they did such a thing, they would suffer punishment. According to God’secon o my, all the old sacrifices have been terminated and the old way has been closed. If the Hebrew believers would have shrunk back to the old way to offer sacrifices according to the law, it would have been in vain, for, in the eyes of God, such a thing had been terminated. This is the correct meaning of this warning. However, many Christians misinterpret it, saying that if you sin after you are saved, you are sinning willfully and there is no possibility of having your sins forgiven. Under the Lord’slight, we have seen that to sin willfully is to give up God’secon o my and to go back to the old way of traditional religion. Here, at the end time, the Lord has presented us with His up-to-date economy. We know what is the old way and what is the new way. The old way has been closed, and the new way has been freshly slain. For the sake of the Lord’s recovery and God’secon o my, we must come forward to take the new way