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希伯来书生命读经 · 第47篇

信是独一的路，以及信的定义

THE UNIQUE WAY OF FAITH AND FAITH’S DEFINITION
1在新约圣经中，希伯来书、罗马书、和启示录是三卷结构最好的书。这三卷书，就结构来说，又以希伯来书最好。该书头十章，把神的经纶和人的宗教，作了一个清楚、透彻而完整的比较。这个人为的宗教阻挠神的子民，使他们不能照著神的经纶往前去。因著这个阻挠，使徒才写了希伯来书。本书将犹太教与神的经纶作了透彻的比较之后，就嘱咐那些在退缩危机中的希伯来信徒，生活、行事、前进，都要本于信，（十38～39，）就是不凭著眼见；（林后五7；）接著在希伯来十一章，按著历史继续说明信的定义。假如你开车来到十字路口，那里有两个路标，一个指明路封闭了，另一个指明路是畅通的，你会开往那条封闭的路么？如果你开往那条封闭的路，可能就要冒丧失生命的危险。你最好还是开往那条畅通的路。希伯来书头十章所说清楚的对比，就是我们驾驶的路标，指示我们那一条路已经封闭，那一条路是通行的。那条老路上有一路标，指明是封闭、不通的；那条新路上也有一路标，指明是畅通、新开的。这个对比，就是这十章圣经的总结。作了这样的对比之后，作者就告诉我们当怎样走这条畅通、新开的路─就是藉著信的独一之路。
1Hebrews, Romans, and Revelation are the three best composed books in the New Testament. Of these three, Hebrews is the best as far as composition is concerned. In the first ten chapters of Hebrews we have a clear, thorough, and complete comparison between God’secon o my and man’s religion. This man-made religion frustrates God’sp eople from going on according to His economy. Due to this frustration, the book of Hebrews was written. After presenting a thorough comparison of Judaism with God’secon o my, this book charges the Hebrew believers, who were in danger of shrinking back, to live, walk, and go on “by faith” (10:38-39), that is, “not by sight” (2 Cor. 5:7). Then in chapter eleven it continues to define what faith is in a historical way. Suppose you are driving an automobile and come to an intersection where there are two signs, one indicating that a road is closed and the other indicating that a road is open. Would you drive on the road that has been closed? If you did, you would run the risk of losing your life. It would be much better to drive on the open way. The clear comparison given in the first ten chapters of Hebrews is a sign for our driving, showing which way has been closed and which way is open. Over the old way is a sign—Closed, Terminated. Over the new way is also a sign—Open, Freshly Slain. This contrast is the consummation of these ten chapters. After presenting such a contrast, the writer tells us how to take this open, freshly slain way—it is by the unique way of faith
2在没有说到信这件事前，我要对魂的得救，再说一点话。希伯来书十章三十九节说，『我们却不是退缩以致遭毁坏的人，乃是有信心以致得著魂的人。』圣经是前后一贯的书。虽然圣经有许多方面的讲究，也用了许多不同的辞，但其重点始终一贯。像得荣耀、得完全、得著魂等，都是指同一件事。我们已经看过，得荣耀就是得完全，而得完全就是得著魂。今天我们都是跟从基督的人。我们若要照著神的经纶跟从祂，就必须付代价。从人这方面来说，要跟从主，我们必须丧失属魂的享受和世俗的娱乐。丧失这些东西，就是丧失我们的魂。如果我们今天不愿意出代价丧失我们的魂，意思就是说，我们不肯在今世失去属魂的享受和世俗的娱乐，我们就不会给生命之律机会，将基督作到我们里面。今天丧失我们的魂，意思就是让生命之律有机会将基督作到我们里面。这也就是说，我们不看重购物、置屋、吃喝、穿戴、或各种的娱乐，而只注意生命之律在我们里面的运行。我们都必须说，『我愿意出任何代价，让生命之律有机会将基督作到我里面的每一部分。』这就是得以完全，也就是得荣耀。我们将来得荣耀，就是得著魂。因此，得完全、得荣耀、得著魂，都是指同一件事。
2Before considering this matter of faith, I would like to say a further word about the gaining of the soul. Hebrews 10:39 says, “But we are not of them who shrink back to ruin, but of them who have faith to the gaining of the soul.” The Bible is the most consistent book. Although it has many aspects and uses different terms, its main point is always consistent. The terms glorification, perfection, and the gaining of the soul all point to one thing. As we have seen, glorification is perfection and perfection is the gaining of the soul. We are Christ’s followers today. If we would follow Him according to God’secon o my, we must pay the price. Humanly speaking, in order to follow the Lord we must lose the soulish enjoyments and worldly entertainments. To lose such things is what it means to lose our soul. If we are unwilling to pay the price to lose our soul today, meaning that we do not like to lose any soulish enjoyments or worldly entertainments in this age, we shall not give any opportunity to the law of life to work Christ into us. To lose our soul today means that we give the law of life the opportunity to work Christ into our being. It means that we do not care for shopping, housing, eating, clothing, or any type of entertainment, and that we only care for the working of the law of life within us. We all must say, “I am willing to pay any price that the law of life might have the opportunity to work Christ into every part of my being.” This is what it means to be perfected. This is also for our glorification. Our glorification in the future will be the gaining of our soul. Hence, perfection, glorification, and the gaining of the soul all refer to the same thing.
3作者在十章三十九节说，『我们却不是退缩以致遭毁坏的人。』因为我们已经蒙主的宝血洗净，并得了重生，有圣灵的内住，所以我们是为著神经纶的好材料，并且生命之律能将基督作到我们里面。倘若我们不肯为此出代价，反而退缩，我们这些作为神经纶的好材料，也就是生命之律能作工的材料，就要遭毁坏。我们若肯进前来，就仍是好材料，使生命之律将基督作到我们里面。因著属魂的享受、世俗的娱乐、和宗教的活动以至于退缩，就使好材料遭毁坏。这意思是说，你本来是生命之律能作工的好材料，但你若从神的经纶中退缩，你这材料就完全遭毁坏。在已过年间，我见过很多好材料，但因著从神今日的经纶中退缩，以致遭毁坏。虽然他们看见神当前的经纶，只因不愿出代价，便退缩以至于毁坏。我们务要在这事上留心。遭毁坏的意思是，我们今天拯救了我们的魂，将来就要丧失魂。这也是说，我们出卖了得荣耀的长子名分，放弃了完满得以完全的权利。那些在将来丧失魂的人，就是对将来得完全、得荣耀、得著魂不看重的人。他们只看重今天属魂的享乐。今天我们若肯出代价，丧失我们的魂，将来我们就要得著魂，得以完全，并得著荣耀。本书作者要鼓励希伯来的信徒在这事上往前，就在十章的末了说，我们乃是『有信心以致得著魂的人』。作者把犹太教和神的经纶作了透彻的比较之后，就嘱咐希伯来信徒要凭信往前。此后紧接著在十一章里，就说到信的独一之路。
3In 10:39 the writer says that “we are not of them who shrink back to ruin.” Because we have been cleansed with the Lord’s precious blood, regenerated, and indwelt by the Holy Spirit, we are good material for God’secon o my, and the law of life is able to work Christ into us. If we are unwilling to pay the price for this and shrink back, we shall be ruined as the good material for God’secon o my, as the material in which the law of life can work. If we come forward, we shall remain good material for the law of life to work Christ into our being. Shrinking back ruins the good material by soulish enjoyments, worldly entertainments, and religious activities. The Greek word translated “ruined” is the same word as for destruction. This means that if, as good material for the working of the law of life, you shrink back from God’secon o my, you will be completely destroyed as far as being material is concerned. In the past years, I have seen much good material that has been destroyed by shrinking back from God’sup-to-date economy. Although they saw God’sp resent economy, they were unwilling to pay the price for it. They shrank back and were ruined. We must be careful about this. To be ruined means that we save our soul today and lose it in the future. It also means that we sell our birthright of glorification, giving up our right to full perfection. Those who lose their soul in the future are those who do not care for their future perfection, glorification, and gaining of their soul. They only care for their soulish enjoyments today. If we are willing to pay the price to lose our soul today, in the future we shall gain our soul and be perfected and glorified. As an encouragement to the Hebrew believers to go on in this matter, at the end of chapter ten the writer said that we are of them “who have faith to the gaining of the soul.” After presenting a thorough comparison of Judaism with God’secon o my, the writer charges the Hebrew believers to go on by faith. Immediately after this follows chapter eleven, which covers the unique way of faith.
壹 信是独一的路
I. THE UNIQUE WAY OF FAITH
4一凭信接受福音的话本书头一次题到信心，是在三、四章。在四章二节我们看见，要接受福音的话，信是独一的路。正确的福音，是遗赠的福音。要得著这遗赠的福音，必须有信心。假若有人给你一分文件，上面写说，有一大笔款项已经存入你的银行账户；要接受这分文件，你必须有信心。如果你没有信心，你会说，『这不过是张纸，对我毫无意义。』我们传福音时，必须把信心灌输到人里面。正确传福音的能力，在于把信心灌输到人里面，直到人相信我们所传的。人若要接受福音的话，就必须有信心。
4A. To Receive the Word of the Gospel by Faith In this book faith is first mentioned in chapters three and four. In 4:2 we see that faith is the unique way to receive the word of the gospel. The proper gospel is the gospel of bequests. If anyone would receive the gospel of bequests, he must have faith. Suppose someone would offer you a document which said that a large amount of money had been deposited in your bank account. In order to receive this document, you must have faith. If you do not have faith, you will say, “This is just a piece of paper. It doesn’t mean anything to me.” When we preach the gospel, we must infuse people with faith. The power of the proper gospel preaching is that people are infused with faith to such an extent that they believe whatever we tell them. People must have faith if they are to receive the word of the gospel
二 凭信得著神
B. To Take God by Faith
5希伯来六章一节说到『信靠神』。因为神是看不见的，我们惟有凭信才能得著祂。虽然神是伟大奇妙的，有些人却说，『照我来看，神算不得甚么。』我们若有信心，神就是一切；我们若没有信心，祂对我们就甚么都不是。我们每次向人传讲神，都必须能把信心灌输给他们；若不然，不论我们向他们传讲甚么，都是徒然。人要抓住神，必须有信心。
5Hebrews 6:1 speaks of “faith toward God.” Since we cannot see God, we must take Him by faith. Although God is great and wonderful, some people say, “ As far as I am concerned, God is nothing.” If we have faith, God is everything; if we do not have faith, He is nothing to us. Whenever we minister God to people, we must be able to infuse them with faith; otherwise, whatever we minister to them will be in vain. If people are to grasp God, they must have faith
三 凭信进入那安息
C. To Enter into the Rest by Faith
6四章三节题到安息日的安息说，『我们已经相信的人，却进入那安息。』进入那安息惟一的路，是凭著信。任何不信的人，就不能进入。为此我们必须运用我们的信心。
6Hebrews 4:3, speaking of the Sabbath rest, says, “We who have believed enter into the rest.” The only way to enter into the Sabbath rest is by faith. Anyone who does not believe will be unable to enter into it. For this matter we must exercise our faith
四 凭信承受应许
D. To Inherit the Promise by Faith
7信是我们承受神的应许独一的路。（六。）在圣经中，神赐给我们许多应许。要承受这些应许，我们必须让神把信心灌输给我们。神所应许的事，大多是未见之事，或所望之事，所以需要信心来将其质实。
7Faith is the unique way for us to inherit God’s promises (6:1 2). In the Scriptures God has given us many 12 promises. To inherit these promises we need to be infused by God with faith. Since most of the things promised by God are unseen or hoped for, we need faith to substantiate them.
五 将起初的确信坚守到底
E. To Hold Fast the Beginning of the Assurance Firm to the End
8要将起初的确信坚守到底，就必须有信心。（三15。）这一节中的『确信』，意思是我们从起初就有的实际、实在的信心。我们必须将这实际、实在的信心坚守到底，正如我们起初所行的。
8In order to hold fast the beginning of the assurance (confidence) firm to the end, we must have faith (3:14). The word “assurance” in 3:14 means the practical and actual faith, which we have had from the beginning. We must hold fast this practical and actual faith firm to the end, as we did at the beginning.
六 以十分确信的信，前来进入至圣所，并进入神新约的时代
F. To Come Forward to the Holy of Holies and to God’s New Covenant Dispensation in Full Assurance of Faith
9我们必须以十分确信的信，前来进入至圣所，并进入神新约的时代。（十22。）我们在这些信息中，说过很多有关神经纶的事。我们若把信心的眼睛闭起来，就甚么都没有了，并且我们所说的一切，就都成为虚空。但我们若运用信心，就看见在神的经纶里有极多的东西。若没有信心，一切都归乌有；若是有信心，就有极大的资产摆在我们面前。在这些信息中，我们看见生命之律的异象。我们必须凭这异象往前，而不是凭宗教的知识往前。
9We must come forward to the Holy of Holies and to God’s new covenant dispensation in the full assurance of faith (10:22). In these messages we have said a great deal about God’secon o my. If we shut our eyes of faith, there will be nothing, and everything we have said will be in vain. But if we exercise our faith, we shall see how much there is in God’secon o my. If we have no faith, everything is gone. But if we have faith, there is great wealth before us. In these messages we have seen the vision of the law of life. We must go on with this vision, not with the knowledge of religion
七 坚守我们所承认的盼望，不至摇动
G. To Hold Fast the Confession of Our Hope without Wavering
10我们的盼望就是基督。祂那不能毁坏的生命，带著其生命之律的功能，已经分赐到我们里面；这生命乃是我们的盼望。祂又是在祂那君尊并神圣的祭司职分里，把神所有的丰富都供应到我们里面；这也是我们的盼望。这必须是我们所承认的。我们必须运用信心，坚守我们所承认的盼望，不至摇动。我们惟有凭著信，
10Our hope is Christ. His indestructible life, which has been imparted into us with its functioning law of life, and His kingly and divine priesthood, in which He ministers all the riches of God into us, are also our hope. This must be our confession. We need to exercise our faith to hold fast this confession of our hope without wavering. Only by faith can we realize the confession of our hope in Christ
11才能实化我们在基督里所承认的盼望。
11
八 为得应许的赏赐，在苦难中凭信而活
H. To Live by Faith in Suffering for the Promise of Reward
12我们要走神新约的路，并跟从主走在其中，就会在物质的事上受很多的苦。为此，神应许给我们大赏赐，（35，）使我们今天在地上，能不凭眼见，而凭信活著。在神的经纶中跟从主的生活，乃是信心的生活。
12To take God’s new covenant way and to follow the Lord in this way causes us a lot of suffering in material things. For this, God has promised us a great reward (v. 35) that on earth today we may live by faith and not by sight. The life that follows the Lord in God’secon o my is a life of faith
九 凭信得著魂
I. To Gain the Soul by Faith
13我们要在来世的国度里得著魂，就必须有信心。（39，彼前一9。）我们若轻看今日的享受，而盼望将来，就必须有信心。不仅如此，我们若要确知将来必定得著更好的，并确知为此而牺牲今生的享受和娱乐是值得的，就必须有信心。我们将要看见，信是未见之事的确证。我们既看不见将来，怎么知道有一个荣耀的明天在我们前面？我们乃是凭信知道的。在我的深处，我确实的相信，一个荣耀的明天在等著我。这个确证是从信心来的。十关于不信之恶心的警告希伯来三章十二节和十九节给了我们不信之恶心的警告。在神的眼中，没有比不信祂的人更恶。不信的心是最恶的心。没有一件事比不信更侮辱神，也没有一件事比信祂更尊荣神。我们必须信神所说的一切话。我们的心若不信神的话，在祂看来，那就是不信的恶心。
13To gain our soul in the coming age of the kingdom requires that we have faith (10:39; 1 Pet. 1:9). If we would not care for today’s enjoyments but for the coming day, we must have faith. Furthermore, if we would be sure that we shall have something better in the future and that it is worthwhile to sacrifice the enjoyments and entertainments of today in order to have it, we must have faith. As we shall see, faith is the conviction of things not seen. Since we cannot see into the future, how do we know that a glorious tomorrow is ahead of us? We know it by faith. Deep within me, I am fully convinced that a glorious tomorrow is awaiting me. This conviction comes by faith. J. The Warning concerning an Evil Heart of Unbelief In 3:12 and 19 we are warned about having an evil heart of unbelief. In the eyes of God, no one is as evil as the one who will not believe in Him. The unbelieving heart is the most evil heart. Nothing insults God more than our unbelief, and nothing honors Him more than our believing in Him. We must believe whatever God says in His word. If our heart does not believe God’sword, it is in His eyes an evil, unbelieving heart.
贰 信的定义
II. FAITH’S DEFINITION
一 信是所望之事的质实
A. Faith as the Substantiating of Things Hoped For
14现在我们来看信的定义。虽然信已经实化在我们里面，但要给信下定义并不容易。信就是信。但希伯来书的作者，在圣灵的感动下说，『信就是所望之事的质实，是未见之事的确证。』（十一1。）信就是所望之事的质实。因此，信是所望之事的确信、把握、证实、实际、素质、支持的根据，支持所望之事的根基。『质实』这辞原文与一章三节的本质，三章十五节的确信，和林后十一章十七节的自信（知道有稳定的根基）同。此外，这辞也可译为证实、实际、素质（意指事物里面的实质，与外表相对）、根基、或支持的根据。这辞的本意是本质，但在此乃指将本质，就是所望之事的本质，质成现实，所以译为质实。质字是作动词用，即将未见之本质的实际质实出来。这就是信的作为。譬如，本篇信息所印在其上的纸张是一种实质。你用手摸纸张，就把纸质实出来。你感觉、实化、并对纸张有完全的知觉；这是一种质实的动作。信不是一种实质，乃是一个质实的动作。有信心并不是有一种实质的元素，乃是有一种质实的能力。虽然有些东西是看不见、听不到、摸不著的，但是在我们里面有一种能力，把这些东西质实出来。这就是信。圣经说，信的人有永远的生命。（约三15。）当我们听见这话时，就觉得这话传输一种实际的东西；虽然没有人看见或摸著这个东西，但在我们里面的信心，把这话所传输的质实出来。
14Now we come to the matter of faith’s definition. Although faith is realized within our being, it is difficult to define. Faith is just faith. But the writer of Hebrews, under the inspiration of the Holy Spirit, said, “Faith is the substantiating of things hoped for, the conviction of things not seen” (11:1). Since faith is the substantiating of things hoped for, it is the assurance, confidence, confirmation, reality, essence, supporting ground of things hoped for, the foundation that supports the things hoped for. The Greek word translated “substantiating” here is the same word rendered “substance” in 1:3, “assurance” in 3:14, and “confidence” (which knows it rests on a sure foundation) in 2 Corinthians 11:17 (KJV). It may also be translated confirmation, reality, essence (which means the real nature of things as opposed to appearance), foundation, or supporting ground. The King James Version uses “substance” instead of “substantiating” in this verse. But the meaning here is not of solid matter. The Greek word denotes an action and should be rendered as a gerund, a verbal noun. The paper on which this message is printed is a substance. But by touching it with your hand you substantiate it. You sense, realize, and have a full consciousness of it. This is an act of substantiating. Faith is not a substance; it is a substantiating action. To have faith is not to have a substantial element; it is to have a substantiating ability. Although certain things cannot be seen, heard, or touched, we nevertheless have within us the ability to substantiate them. This is faith. The Bible says that whoever believes shall have eternal life (John 3:15). When we hear this word, we sense that it conveys something real, although no one can see or touch it. Nevertheless, the faith within us substantiates what is conveyed in this word
15圣经乃是一本遗嘱，里面满了遗赠。一个不信的人会说，这是胡言乱语；对他来说，圣经不过是一本难以明白的书。但对神所呼召的人来说，圣经是一本遗赠的书。当我们听到这个，里面就有所响应，而将其质实出来。这种质实就是我们所说的信心。你怎么知道你有永远的生命？你怎么知道主耶稣在你的灵里？我们是凭著信知道这些事的。我们无法解释，也不能指给人看，基督住在我们的灵里。我们虽然不能摆给别人看，却能向自己质实出来。这种质实不是一件小事；牠好像我们的第六感。我们的五官各有一种质实的能力。譬如，我们的鼻能质实香味，眼睛能质实颜色。信心是在我们五官之外的特别感官。我们藉著这一官能，就把一切未见之事和所望之事，都质实出来。
15The Bible is a will filled with bequests. An unbeliever, however, would say that this is nonsense. To him, the Bible is simply a book which is difficult to understand. But for us, God’scall ed ones, the Bible is a book of bequests. When we hear this, something within us responds to substantiate it. This substantiating is what we call faith. How do you know that you have eternal life? How do you know that the Lord Jesus is in your spirit? We know these things by faith. We can neither explain nor show people that Christ dwells in our spirit. Although we cannot present this to others, we can substantiate it for ourselves. This substantiating is not a small thing; it is like a sixth sense. Each of our five senses has a substantiating ability. For instance, our nose substantiates fragrances and our eyes substantiate colors. Faith is a specific and particular sense in addition to our five senses. It is the sense by which we substantiate the things unseen or hoped for
1 信徒的生活就是所望之事的生活
1. The Believer’s Life Being a Life of Things Hoped For
16信徒的生活就是所望之事的生活，这盼望是与信并行、并存的。（彼前一21，林前十三13，罗四18。）不信的人，因为没有基督，就没有指望。（弗二12，帖前四13。）但我们在基督里的信徒，是有指望的人。我们从神所接受的呼召，带给我们盼望。（弗一18，四4。）我们蒙了重生，有活的盼望。（彼前一3。）基督在我们里面，是那荣耀的盼望，（西一27，提前一1，）结果我们的身体要在荣耀中得赎，改变形状。（罗八23～25。）这就是救恩的盼望，（帖前五，）有福的盼望，（多二13，）美好的盼望，（帖后二16，）永远生命的盼望，（多一2，三7，）也是神之荣耀的盼望，（罗五，）福音的盼望，（西一23，）给我们存在诸天之上的盼望。（5。）我们该一直持定这盼望，（约壹三3，）因这盼望而夸耀。（罗五2。）我们的神是赐盼望的神，（罗十五，）使我们藉著经书的鼓励，（4，）可以一直因神有盼望，（彼前一21，）并在指望中喜乐。（罗十二12。）希伯来书嘱咐我们将因盼望而有的胆量和夸耀坚守到底，（三，）显出殷勤，以致对所盼望的有充分的确信，一直到底，（六11，）并持定摆在前头的盼望。（18。）希伯来书也告诉我们，新约带进了更美的盼望，藉此我们可以亲近神。（七19。）我们的生活该充满盼望，这盼望是与信并行、并存的。（彼前一21，林前十三13。）我们当效法亚伯拉罕，在无可指望的时候，仍靠指望而信。（罗四18。）
16The believer’s life is a life of things hoped for, a life of hope which goes together and abides with faith (1 Pet. 1:21; 1 Cor. 13:13; Rom. 4:18). The unbelievers, being without Christ, have no hope (Eph. 2:12; 1 Thes. 4:13). But we, the believers in Christ, are a people of hope. The calling which we received from God brings us hope (Eph. 1:18; 4:4). We are regenerated to “a living hope” (1 Pet. 1:3, Gk.). Our Christ, who is in us, is “the hope of glory” (Col. 1:27; 1 Tim. 1:1), which will issue in the redemption, the transfiguration of our body in glory (Rom. 8:23-25). This is “the hope of salvation” (1 Thes. 5:8), a “blessed hope” (Titus 2:13), a “good hope” (28 Thes. 2:16), “the hope of eternal life” (Titus 1:2; 3:7), which is the “hope of the glory of God” (Rom. 5:2), “the hope of the gospel” (Col. 1:23), “the hope which is laid 2 up for us in heaven” (Col. 1:5). We should always keep “this hope” (1 John 3:3), and “boast in it” (Rom. 5:2). Our God is “the God of hope” (Rom. 15:13), and “through the encouragement of the Scriptures we may have 13 hope” (Rom. 15:4) all the time “in God” (1 Pet. 1:21) and “rejoice in it” (Rom. 12:12). This book of Hebrews charges us to “hold fast the boast of hope firm to the end” (3:6), “show diligence unto the full assurance of 6 hope to the end” (6:11), and “lay hold of the hope set before us” (6:18). It also tells us that the new covenant brings in “a better hope, through which we draw near to God” (7:19). Our life should be a life of hope, which goes together and abides with faith (1 Pet. 1:21; 1 Cor. 13:13). We should follow Abraham “who beyond hope believed in hope” (Rom. 4:18, Recovery Version).
2 信是所望之事的质实
2. Faith Substantiating the Things Which We Are Hoping For
17一切所望之事，都因我们的信而被质实。因著信，一切所望之事就都是实在的；若没有信，一切所望之事似乎都是空的。我们必须接触神，让祂把信注入我们里面，使我们能把祂所应许而成为
17All the things which we are hoping for are substantiated by our faith. With faith, they all are real; without faith, they seem vain. We need to contact God for His infusion of faith that we may substantiate all the things which He has promised as our hope
18我们盼望的一切事，都质实出来。
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二 信是未见之事的确证
B. Faith as the Conviction of Things Not Seen
19希伯来十一章一节又说，信是『未见之事的确证』。『确证』这辞也可译为证据或证明。『确证』这辞含示行动。因此，信心不是实质，乃是未见之事的确证、行动、证据和证明。凡盼望之事，都是未见之事。（罗八24～25。）任何事情若是看见了，就不必盼望。我们是有盼望的人，生活的目标不该放在所见的，乃该放在所不见的；因为所见的是暂时的，所不见的才是永远的。（林后四18。）因此，我们行事为人，是凭著信心，不是凭著眼见。（五7。）我们的目标是至圣所和新耶路撒冷，这两样都是看不见的。然而，对这些未见之事，我们有充足的确证。信心使我们对未见之事有把握，证实我们所没有看见的。因此，信是未见之事的证据、证明。
19Verse 1 also says that faith is the “conviction of things not seen.” The Greek word rendered “conviction” may also be translated “evidence” or “proof.” The word conviction implies action. Thus, faith is not the substance, but the conviction, action, evidence, and proof of things not seen. All things hoped for are things not seen (Rom. 8:24-25). If anything is seen, we do not need to hope for it. As people of hope, we should not aim our life at “the things which are seen,” but at “the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2 Cor. 4:18). Hence, “we walk by faith, not by sight” (2 Cor. 5:7). We are aiming at the Holy of Holies and the New Jerusalem, neither of which can be seen by us. Nevertheless, we have the full conviction of these unseen things. Faith assures us of the things not seen, convincing us of what we do not see. Therefore, it is the evidence, the proof, of things unseen
20信使我们能实化并享受神的事，但不是我们生来就有的，乃是注入到我们里面的一种神圣功能。正确的信乃是神圣的元素，甚至就是神自己，注入到我们里面，成为把未见之事质实出来的能力。这个注入的元素，就是我们质实的能力。每当我们接触神或听祂的话，这由神自己注入到我们里面质实的能力，就自然而然的开始把神的事，把所望之事和未见之事实化出来，我们就简单的信了。我们已经看过，信是在我们生来就有的五官之外，另一个特别的感官，这个感官能质实神的事，就是未见之事。基督徒的生活既是盼望的生活，且在这生活中以未见之事为目标，我们就需要神更多的传输和注入，使我们有能力，有信心，能质实一切所望之事，并得著未见之事的确证。
20Faith, which is the way to realize and enjoy the things of God, is not a part of our natural being. It is a divine ability which has been infused into us. The proper faith is the divine element, even God Himself, infused into our being as the ability to substantiate the things which we do not see. This infused element is our substantiating ability. Whenever we contact God or listen to His word, the substantiating ability which has been infused into our being by God Himself spontaneously begins to realize the things of God, the things hoped for, and the things not seen, and we simply believe. As we have seen, faith is a special sense in addition to the five senses derived from our natural birth. This sense substantiates the things of God, things which we do not see. Since the Christian life is a life of hope and in this life we aim at things unseen, we need more of the transfusion and infusion of God that we may have the ability, the faith, to substantiate the things hoped for and to have the conviction of things unseen.