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希伯来书生命读经 · 第48篇

信心的历史和见证人

THE HISTORY OF FAITH AND ITS WITNESSES
1希伯来十一章，是说到信心和信心的历史。三至四十节向我们陈述信的简史，从神的创造，经过历代神的选民，直到所有新约的信徒，终极完成于永世里的新耶路撒冷，证明信乃是寻求神的人得祂应许，走祂道路的惟一途径。本章圣经既是圣灵所感动写成的，圣灵当然有这样的观点。列在这个信心历史上的每一个人，都是见证人。因此，希伯来十一章不仅是说到信心和信心的历史，也是说到信心的见证人。这里的见证人，是指作见证的人，不是指所作的见证。在原文，见证人和殉道者是同一个字。每一个见证人都是殉道者，为信心的见证而殉32-道。这一章题到许多殉道者；（32～；）有的被石头打死，有的被锯锯死。在本篇信息中，我们要来看信心的历史，更要著重的来看信心历史的终极完成，因为这与我们格外有关系。
1Hebrews 11 is a chapter on faith with its history. From verses 3 through 40 it presents a brief history of faith— from God’s creation, through all the generations of God’s chosen people, to all the New Testament believers, consummating with the New Jerusalem in eternity—to prove that faith is the unique pathway for God’s seekers to receive His promise and take His way. As He inspired the writing of this chapter, the Holy Spirit certainly had such a view. Everyone involved in this history of faith was a witness. Hence, Hebrews 11 is not only a chapter on faith with its history, but also with its witnesses. The word “witness” here refers to the person testifying, not to the testimony. In Greek, the word for witness is the same as the word for martyr. Every witness is a martyr, suffering martyrdom for the testimony of faith. In this chapter we read of many martyrs (vv. 39). Some were stoned and others were sawn in two. 39 In this message, we shall consider the history of faith, especially concentrating on the consummation of this history, which is very much related to us.
壹 知道宇宙
I. IN UNDERSTANDING THE FRAMING
是凭神的话结构起来的
OF THE UNIVERSE BY THE WORD OF GOD
2三节说，『我们因著信，知道宇宙是凭神的话结构起来的；这样，所看见的并不是从显然之物而成的。』很多学者花了不少时间，探讨宇宙是怎样结构起来的；但他们对这事的一切解说，都是荒诞无凭。宇宙乃是凭神的话结构起来的。神说话，事就成了。我们知道这事，不是凭我们的五官，乃是凭著信，就是我们里面质实的感官。
2Verse 3 says, “By faith we understand that the universe has been framed by the word of God, so that what is seen has not come into being from things which appear.” Scholars have spent a great deal of time in attempting to learn how the universe was framed. All their propositions regarding this are nonsense. The universe was framed by the word of God. God spoke and it came into being. We do not know this by our five senses; we know it by faith, by our substantiating sense
3贰亚伯献更美的祭物四节说，『亚伯因著信献祭给神，比该隐所献的更美，藉此便得了称许为义的见证，就是神指著他的礼物所作的见证；他虽然死了，却藉著这信仍旧说话。』根据豫表，亚伯所献这更美的祭物，豫表基督是真正更美的祭物。（九23。）我们读希伯来书就知道，惟有基督自己是更美的祭物。亚伯因著信，献上这更美祭物的豫表。
3II. IN ABEL, OFFERING A MORE EXCELLENT SACRIFICE Verse 4 says, “By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained testimony that he was righteous, God testifying to his gifts, and through it, he having died still speaks.” According to typology, Abel’s more excellent sacrifice was a type of Christ who is the real “better sacrifices” (9:23). In our reading of Hebrews, we can see that only Christ Himself is the more excellent sacrifice. By faith, Abel offered the type of such a sacrifice
参 以诺被接去，不至于见死
III. IN ENOCH, BEING TRANSLATED
FROM SEEING DEATH
4十一章五节说，『以诺因著信被接去，不至于见死，人也找不著他，因为神把他接去了；原来他被接去以前，已经得了蒙神喜悦的见证。』以诺被接去，不仅是不死，并且是不至于见死。
4Verse 5 says, “By faith Enoch was translated so that he should not see death, and was not found, because God had translated him. For before his translation he obtained the testimony that he was well-pleasing to God.” Enoch was not only translated from death but from the seeing of death.
肆 挪亚豫备方舟，藉此得救
IV. IN NOAH, PREPARING AN ARK
FOR SALVATION
5七节说，『挪亚因著信，既蒙神指示他未见的事，就为虔敬所动，豫备了一只方舟，使他全家得救，藉此就定了那世界的罪，并且承受了那照著信而得的义。』试想挪亚的处境，那时他为著要来的洪水建造方舟，并没有一人相信他。天色是那样晴朗，没有人豫料到会有洪水。然而，挪亚因著信，质实了洪水的来临，就建造方舟。
5Verse 7 says, “By faith Noah, having been warned concerning things not yet seen, being devout, prepared an ark for the salvation of his house, through which he condemned the world and became heir of the righteousness which is according to faith.” Consider Noah’s situation: as he was building an ark for a flood that was to come, no one believed him. The sky was clear and no one expected a flood to come. Nevertheless, substantiating the coming flood by faith, Noah built the ark
伍 亚伯拉罕
V. IN ABRAHAM
6亚伯拉罕被称为信心之父。他因著信，遵从神的呼召，离开了本地，住在应许之地作寄居的。（8～9。）亚伯拉罕顺从神，出迦勒底的时候，『还不知道往那里去。』这使他经常有机会运用他的信，信靠神即时的引导，以神的同在为他旅行的地图。十节说，亚伯拉罕因著信，『等候那座有根基的城，其设计者并建筑者乃是神。』这就是活神的城，属天的耶路撒冷，（十二22，）在上的耶路撒冷，（加四26，）圣城新耶路撒冷，（启二一2，三12，）是神为祂子民所豫备的；（来十一16；）也是神的帐幕，神要在其中与人同住，直到永远。（启二一3。）列祖怎样等候这座城，我们也照样寻求她。（来十三14。）亚伯拉罕也因著信而行动，把以撒献上，『他算定神甚至能叫人从死人中复活；就表样说，他也实在从死人中得回了他的儿子。』（十一17～。）十二节论到亚伯拉罕，说，『所以从一个彷佛已死的人，生出子孙来，如同天上的星那样众多，海边的沙那样无数。』天上的星象征亚伯拉罕属天的子孙，信心的子孙；（加三7，；）海边的沙象征他属地的子孙，肉身的子孙。
6Abraham has been called the father of faith. By faith he obeyed God’scall ing to leave his homeland, dwelling as a foreigner in the land of promise (v v. 8-9). Abraham obeyed God and went out of Chaldea “without knowing where he was going.” This afforded him constant opportunity to exercise his faith to trust in God for His instant leading, taking God’s presence as his map. Verse 10 says that by faith Abraham “waited for the city which has the foundations, whose Architect and Maker is God.” This is “the city of the living God, heavenly Jerusalem” (12:22), “the Jerusalem above” (Gal. 4:26, Gk.), “the holy city, the New Jerusalem” (Rev. 21:2; 3:12) which God has prepared for His people (v. 16), and “the tabernacle of God” in which God will dwell with men for eternity (Rev. 21:3). As the patriarchs waited for this city, so we also seek it (13:14). Abraham also acted by faith in offering up Isaac, “counting that God was able to raise him even from among the dead, from whence he also received him back in a figure” (v v. 1 7-1 9). Verse 1 2, referring to Abraham, says, “Wherefore also there was born of 19 one, and that of one become dead, even as the stars of heaven in multitude, and as thes and by the seashore innumerable.” The stars of heaven signify Abraham’s heavenly descendants, the descendants of faith (Gal. 3:7, 19); whereas “the sand by the seashore” signifies his 29 earthly descendants, the descendants in the flesh.
7希伯来十一章十三节，指著亚伯拉罕和别的列祖，说，『这些人都是存著信心死的，并没有得著所应许的，却从远处望见，且欢喜迎接，又承认自己在地上是客旅，是寄居的。』寄居的，也可译为旅客，放逐者，亡命国外者。亚伯拉罕是第一个希伯来人，（创十四13，）一个过河的人，离开迦勒底被咒诅的拜偶像之地，过了大河，就是伯拉（幼发拉底）河，（书二四2～3，）到了迦南这蒙福的美地。然而，他没有在此定居，反倒像旅客，甚至像放逐者，亡命国外者，寄居在应许之地，羡慕一个更美、属天的家乡，（来十一16，）寻找一个自己的家乡。（14。）这也许含示他已豫备好，过另一道河，从属地的一边过到属天的一边。以撒和雅各同样跟随他的脚踪，在地上生活如同客旅和寄居的，等候神所建筑，那座有根基的城。（10。）九至十六节的话，也许含示本书作者要希伯来的信徒铭记，他们是真希伯来人，应当跟随列祖，看自己在地上也是客旅和寄居的，并且盼望那比属地家乡更美的属天家乡。
7Verse 13, speaking of Abraham and the other patriarchs, says, “A ll these died in faith, not having received the promises, but having seen them from a far and greeted them, and confessed that they were strangers and sojourners on the earth.” The Greek word translated “sojourners” may also be rendered “pilgrims,” “exiles,” “expatriates.” Abraham was the first Hebrew (Gen. 14:13), a river crosser, leaving Chaldea, the idolatrous land of curse, crossing the flood, the river of Perath or Euphrates (Josh. 24:2-3), and coming to Canaan, the good land of blessings. Yet he did not settle here; rather, he sojourned in the land of promise as a pilgrim, even as an exile and an expatriate, longing after a better country, a heavenly one (v. 16), seeking a country of his own (v. 14). This might imply that he was ready to cross another river from the earthly side to the heavenly side. Isaac and Jacob followed him in the same steps, living on the earth as strangers and sojourners and waiting for the God-built city of foundations (v. 10). In the word of verses 9 through 16, it may imply that the writer of this book intended to impress the believing Hebrews with the fact that they, as the real Hebrews, should follow their fore fathers, considering themselves also as strangers and sojourners on the earth and looking forward to the heavenly country, which is better than the earthly one.
陆 撒拉，能以怀孕
VI. IN SARAH, CONCEIVING SEED
8十一节说，『因著信，连撒拉自己，即使过了年龄，还得了能力，怀孕生子，因她认为那应许她的是信实的。』撒拉已经是一个老年妇人，生育的功能已经停止；然而在这样的处境中，她还信神的话。
8Verse 11 says, “By faith also Sarah herself received power to conceive seed, even beyond the season of age, since she considered Him faithful Who promised.” Sarah had become an old woman whose function had ceased; yet in the midst of her situation, she believed in God’sword
9柒以撒，给雅各和以扫祝福二十节说，『以撒因著信，指著要来的事，给雅各、以扫祝福。』你若读以撒的历史，就知道他不是一个精明的人；他十分平凡，没有甚么特点。然而，他却作了非凡的事─他祝福他的两个儿子，雅各和以扫。虽然他是盲目的祝福他们，却是因信而作的。
9VII. IN ISAAC, BLESSING JACOB AND ESAU Verse 20 says, “By faith Isaac blessed Jacob and Esau, even concerning things to come.” If you read Isaac’s history, you will see that he was not a smart man; he was quite common, and there was nothing special about him. Nevertheless, he did something marvelous—he blessed his two sons, Jacob and Esau. Although Isaac blessed them blindly, he did it in faith
捌 雅各
VIII. IN JACOB
10二十一节说，『雅各因著信，临死的时候，给约瑟的两个儿子各自祝福。』雅各给约瑟的两个儿子祝福的时候，不仅因著信，并且看得十分清楚。他里面的眼睛非常明亮。当约瑟看见雅各的右手按在以法莲头上，没有按在长子玛拿西头上，就不喜悦，想调换他的手；但雅各不从，说，『我48:15-知道，我儿我知道。』（创四八15～。）雅各知道他所作的是甚么，他是因著信给约瑟的儿子祝福。
10Verse 21 says, “By faith Jacob, when dying, blessed each of the sons of Joseph.” When Jacob blessed the sons of Joseph, he not only did it by faith but with very clear sight. His inner sight was exceedingly clear. When Joseph attempted to change his hands, being displeased that Jacob’sr ight hand was upon Ephraim instead of upon Manasseh, the firstborn, Jacob refused and said, “I know it, my son, I know it” (Gen. 1 9). Jacob knew what he was doing and blessed 19 Joseph’ss ons by faith.
11希伯来十一章二十一节又说，雅各『扶著杖头敬拜神』。这话非常有意义，表征雅各承认自己在世上是寄居的，是客旅。（13。）一旦我们定居下来，手中就不必拿杖，因为杖是寄居者的记号，不是定居者的记号。雅各的杖也表征神是他的牧者，牧养了他的一生。（创四八15。）这就是为甚么这里记载他扶著杖头敬拜神，作为信的证据。
11Verse 21 also says that Jacob “worshipped, leaning on the top of his staff.” This is very meaningful, signifying that Jacob confessed that he was a sojourner, a traveler on the earth (v. 13). When we are settled, we no longer need to keep a staff in our hand, for that is a sign of a sojourner, not of a dweller. Jacob’s staff also signified that God was his shepherd, having shepherded him all his life long (Gen. 48:15, Heb.). This is the reason that his worshipping, leaning on the top of his staff, is recorded here as a matter of faith
玖 约瑟
IX. IN JOSEPH
12希伯来十一章二十二节说，『约瑟因著信，临终的时候，题到以色列子孙出埃及的事，并为自己的骸骨留下遗嘱。』约瑟题到以色列子孙要出埃及，就嘱咐他们，将他的骸骨带出埃及，带进迦南。这需要有极大的信心。当以色列人进入迦南时，他们就把约瑟的骸骨带进美地。（出十三19。）
12Verse 22 says, “By faith Joseph, when near his end, remembered concerning the exodus of the sons of Israel, and gave orders concerning his bones.” Joseph remembered the coming exodus of the sons of Israel and charged them to bring his bones out of Egypt and into Canaan. This took great faith. When the Israelites entered into Canaan, they brought Joseph’s bones into the good land (Exo. 13:19
拾 摩西
X. IN MOSES
13希伯来十一章二十三节说，『摩西生下来的时候，他的父母因见他是个俊美的孩子，就因著信，把他藏了三个月，并不怕王命。』他的父母因著信，把他藏了。他『长大了』，『就拒绝称为法老女儿之子；他宁可选择和神的百姓同受苦害，也不愿有罪的短暂享受。』（24～25。）二十五节的短暂，也可译为片刻，飞逝，消逝。在摩西的时候，被称为法老女儿之子，乃是魂生命的享受。但摩西拒绝这个，宁可拣选和神的百姓同受苦害，也不愿有罪的短暂享受。埃及的享受，亦即世界的享受；这在神眼中乃是有罪的。这是罪的享受，犯罪生活的享受，是暂时的，短暂的，飞逝的，消逝的。二十六节告诉我们，摩西『算为基督受的凌辱，比埃及的财物更宝贵，因他望断以及于那赏赐』。我年轻时，受时间的观念所搅扰，问说那时基督尚未来到，摩西怎能为基督受凌辱？其实基督是耶和华的使者，总是与在困苦中的以色列人同在。（出三2，7～9，十四19，民二十16，赛六三9。）不仅如此，圣经也把基督与以色列人看为一个。（何十一1，太二15。）因此，落在他们身上的凌辱，也算是祂的凌辱；并且辱骂神之人的辱骂，也落在祂身上。（罗十五3。）新约信徒是祂的跟从者，忍受祂所受的凌辱，（来十三13，）在祂的名里受辱骂。（彼前四14。）摩西既选择和神的百姓同受苦害，（来十一25，）就算这种凌辱，就是为神的基督受的凌辱，比埃及法老宫中的财物更宝贵，因他望断以及于那赏赐。
13Verse 23 says, “By faith Moses, having been born, was hid three months by his parents, because they saw that he was a handsome child, and they did not fear the king’s decree.” His parents hid him by faith. When he had “become great,” he “refused to be called the son of Pharaoh’s daughter, choosing rather to be ill-treated with the people of God than to have the temporary enjoyment of sin” (vv. 24-25). The Greek word translated “temporary” in verse 25 may also be rendered “for awhile,” “short-lived,” “fleeting,” “passing.” During Moses’ time, to be called the son of Pharaoh’s daughter was an enjoyment to the life of the soul. But Moses refused this, choosing rather to be ill - treated with the people of God than to have the fleeting enjoyment of sin. The enjoyment in Egypt, that is, the enjoyment in the world, is sinful in the eyes of God. It is the enjoyment of sin, of a sinful life, and is temporary, short-lived, fleeting, and passing. In verse 2 6 we are told that Moses esteemed “the reproach of the Christ greater riches than the treasures of Egypt, for he looked away to the reward.” When I was young, being troubled by my clock mentality, I questioned how Moses could have suffered the reproach of Christ, since Christ had not yet come. Christ, as “the Angel of the Lord,” was always with the children of Israel in their afflictions (Exo. 3:2, 7-9; 14:19; Num. 20:16; Isa. 63:9). Furthermore, the Scripture identifies Him with them (Hosea 11:1; Matt. 2:15). Hence, the reproach falling on them was considered also as His reproach, and the reproaches of those who reproached God fell upon Him too (Rom. 15:3). The New Testament believers, as His followers, bear His reproach (13:13) and are reproached for His name (1 Pet. 4:14). Moses, choosing to be ill-treated with the people of God (v. 25), esteemed this kind of reproach, the reproach of the Christ of God, greater riches than the treasures of Egypt in Pharaoh’sp a lace, for he looked away to the reward.
14因为甘愿忍受基督的凌辱，摩西要得著国度的赏赐。他因著在米利巴的失败，不得进入美地的安息，（民二十12～13，申四21～22，三二50～，）但他要与基督一同在国度里。（太十六28～十七3。）作者题起这事，必是要鼓励他那些因基督的缘故正在忍受逼迫的希伯来信徒，跟随摩西，算为基督受的凌辱比他们所失去的财物更宝贵，并且望断以及于那赏赐。我们不知道谁告诉摩西那赏赐，可能是他的父母。无论如何，他有很大的信心，望断以及于那赏赐，而逃离埃及。法老的宫殿、王子的名分、属世的享受和成就、以及埃及的一切，本来都在他的面前。根据他眼所见的，这些东西都是真的；但根据他的信心，这些都不是真的。有一样别的东西，就是那赏赐，对他质实的官能而言，却是真的。虽然当时那赏赐离他甚远，但他想望并受其激励，而丢弃埃及的一切。希伯来十一章二十七节说，摩西因著信，『离开埃及，不怕王怒；因他坚定不移，如同看见那不能看见的主。』在当时这是一件大事。那个大赏赐对他成了很大的激励，使他逃离埃及。这也是我们今天生活的完全写照。今天世界就是埃及，世界所能给我们的不过就是王宫。但对我们的信心而言，这一切都是虚空的虚空。只有一件事是实际中的实际，就是那要来的赏赐。二十八节说，『他因著信，就立了逾越节并涂血的事，免得那灭长子的临及以色列人。』摩西需要信，来设立逾越节并涂血的事。摩西也需要信，来告诉以色列人要豫备羊羔，并且把血涂在门楣和门框上。神尊重摩西设立逾越节和涂血的信心。虽然还没有看见要来的逾越节，摩西却因著信将其质实出来，并按照所质实的而行动。
14Because Moses was willing to suffer the reproach of the Christ, he will receive the reward of the kingdom. He was not allowed to enter into the rest of the good land because of his failure at Meribah (Num. 20:12-13; Deut. 3:26, 27; 32:50-52), but he will be with Christ in 52 the kingdom (Matt. 16:28-17:3). Byre ferring to this, the writer certainly intended to encourage the Hebrew believers, who were suffering persecution for Christ’ss ake, to follow Moses by esteeming the reproach of Christ greater riches than the things they had lost and by looking away to there ward. We do not know who told Moses of the reward. Perhaps it was his parents. Nevertheless, having great faith, he looked away to the reward and fled Egypt. The palace of Pharaoh, the royal sonship, the worldly enjoyment and attainment, and all the things in Egypt were there be fore him. According to his sight, these things were real, but according to his faith, they were not real. Something other than that— the reward — was real to his substantiating sense. Although at that time the reward was far away from him, he looked unto it and was encouraged by it to forsake everything in Egypt. Verse 27 says that by faith Moses “left Egypt not fearing the wrath of the king, for he was steadfast as seeing the invisible One.” At that time, this was a great thing. That great reward was such an incentive to him in fleeing Egypt. This is a full portrait of our life today. Today the world is Egypt and all that it can afford us is a palace. But to our faith, all this is a vanity of vanities. Only one thing is the reality of realities—the coming reward. Verse 28 says, “By faith he instituted the Passover and the sprinkling of the blood, that the destroyer of the firstborn should not touch them.” It took faith for Moses to institute the Passover and the sprinkling of the blood. It also took faith for Moses to tell the people to prepare the lamb and to sprinkle the blood on the lintels and posts of the doors. God honored Moses’ faith in instituting the Passover and the sprinkling of the blood. Without seeing the Passover, which was to come, Moses substantiated it by faith and acted according to this substantiation.
拾 壹以色列人
XI. IN THE SONS OF ISRAEL
15二十九节说，以色列人因著信，『过红海如过干地；埃及人试著要过去，就被吞灭了。』在十一章这里，一点没有题起以色列人在旷野飘流四十年的事。因为在那些年间，他们非但没有因著信作过任何讨神喜悦的事，反倒因著不信一直惹神发怒。（三16～。）甚至他们过约但河的事，也没有记在这里，因为那次过河的事，乃是由于他们因不信而造成的耽延。他们离开西乃山以后不久，（申一2，）在加低斯巴尼亚若没有因不信不能进入美地，（19～46，）就不需要过约但河。若是他们在加低斯巴尼亚有信心，他们就会早三十八年进入美地。虽然他们最终还是因著信过了约但河，但圣灵不在这里记载，因为在神眼中这件事并不讨神喜悦。略过了在旷野飘流的年日，希伯来十一章三十节说，『因著信，耶利哥的城墙被围绕七日，就倒塌了。』以色列人围绕耶利哥城的时候，并没有最好的武器。他们因著信，照著神吩咐他们的去作，神就尊重他们的信心。
15Verse 29 says that by faith the sons of Israel “passed through the Red Sea as through dry land, which the Egyptians attempting to do were swallowed up.” Nothing is mentioned in this chapter of the forty years during which the children of Israel wandered in the wilderness, since during that time they did nothing by faith; rather, in those years they provoked God by their unbelief (3:16-18). Even their crossing of the Jordan River is not accounted 18 here, because that crossing was due to the delay caused by their unbelief. It would not have been needed if they had not had the unbelief which disabled them from entering the good land at Kadesh-barnea (Deut. 1:19-46), just a short time after they left Mount Sinai (Deut. 1:2). If they had had faith at Kadesh-barnea, they could have entered the good land thirty-eight years earlier than they did. Although they eventually crossed the Jordan River by faith, the Holy Spirit here made no record of it because it was not pleasing in the eyes of God. Verse 30, passing over the years of wandering in the wilderness, says, “By faith the walls of Jericho fell, having been encircled during seven days.” The Israelites did not have the best weapons when they encircled the walls of Jericho. They did this by faith, doing what God had told them to do, and He honored their faith.
拾 贰喇合，接待探子
XII. IN RAHAB, HAVING
而不至灭亡
RECEIVED THE SPIES AND NOT PERISHING
16『妓女喇合因著信，和和平平的接待探子，就不与那些不信从的人一同灭亡。』（31。）我年轻时，喜欢用这个故事传福音。喇合系的那条朱红线绳，表征耶稣流的血。（书二18，六。）她因著信，蒙拯救脱离迦南人所遭受的毁灭。
16“By faith Rahab the prostitute did not perish with the obstinate, having received the spies with peace” (v. 31). When I was young, I liked to use this story in the preaching of the gospel. Rahab let down a scarlet cord which signifies the flowing blood of Jesus (Josh. 2:18; 6:2 3). By faith, she was saved from the destruction 23 which the Canaanites suffered.
拾参基甸、巴拉、参孙、耶弗他、大卫、撒母耳、和众申言者
XIII. IN GIDEON, BARAK, SAMSON, JEPHTHAH DAVID, SAMUEL, AND THE PROPHETS
所作的许多奇事
DOING MANY MARVELOUS THINGS
17基甸、巴拉、参孙、耶弗他、大卫、撒母耳和众申言者，都因著信，行了许多奇事。（来十一32～39。）虽然他们行了奇事，但其中好些人也殉道了。神为他们中间一些人行了神迹，但没有为所有的人行神迹。不要以为你有了信心，神就必定为你作事。许多时候，运用我们信心的结果，只叫我们享受神的静默。有些人快被石头打死了，可能祷告说，『主阿，救我不被石头打死。』但主可能给他们平安的静默，而不作任何事来拯救他们。司提反殉道时，主没有拯救他，却给他这种甜美的静默。（徒七54～60。）遭受逼迫而没有从主来的拯救，需要极大的信心。
17By faith Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets did many marvelous things (vv. 32-39). Although they did marvelous things, many of them also suffered martyrdom. God performed miracles for some of them, but He did not do such things for all of them. Do not think that if you have faith God will always do something for you. Many times the exercise of our faith will only bring us the enjoyment of God’s silence. Perhaps when some are being stoned to death, they would pray, “O Lord, save me from these stones.” Instead, the Lord may give them a peaceful silence, not doing anything to rescue them. When Stephen was being martyred, the Lord did not rescue him but gave him such a sweet silence (Acts 7:54-60). To suffer persecution without any rescue coming from the Lord requires great faith.
18神的静默大于祂的神迹。你要那一样？是要神的神迹，或要祂的静默？如果我们说真话，我们大多数人都愿意要神的神迹。当主耶稣被钉在十字架上时，嘲笑祂的人说，『你若是神的儿子，就从十字架上下来罢！』又说，『祂是以色列的王，现在可以从十字架上下来，我们就信靠祂。』（太二七40，42。）主在十字架上六小时中，最少有三小时，宇宙完全静默。那时好像没有神，那些嘲笑、亵渎的人，要说甚么就说甚么。那是他们的世界，那时他们就是神。神常常愿意保持静默，远过于行神迹。有时候，我们都必须因著信享受神的静默。许多殉道者都见证，他们因著信享受神的静默。一九三○年代，有两个西教士在中国殉道，使我永不能忘记。他们殉道的那一天，其中一个说，『每一个殉道者的脸，都像天使的脸。』另一个说，『如果我还有一条命，我愿意再献上为主殉道。』神让他们在中国殉道，并没有拯救他们。他们因著信，享受了神的静默。我们读本章所记载信的历史，就看见这不仅是神迹的记录，也是神静默的记录。祂并不经常用外面的行动去帮助祂的圣徒，乃是常常使他们在里面享受祂的静默。希伯来十一章三十五节说，『另有人受严刑至死，不肯接受释放，为要得著更美的复活。』更美的复活不仅是头一次的复活，（启二十4～6，）生命的复活，（约五28～29，）并且是杰出的复活，（腓三11，）特殊的复活，就是主的得胜者要在其中得著国度赏赐（来十一26）的复活。这是使徒保罗所追求的。三十八节说，这些因著信忍受这等苦难的人，是世界不配有的。这些信的人是特殊的，是最高尚的，是这败坏世界不配有的，只有神的圣城新耶路撒冷才配得著他们。
18God’s silence is greater than His miracles. Which do you prefer to have—God’s miracles or His silence? If we would be honest, most of us would say that we prefer God’s miracles. When the Lord Jesus was crucified on the cross, the mockers said to Him, “If thou be the Son of God, come down from the cross,” and, “If he be the King of Israel, let him now come down from the cross, and we will believe him” (Matt. 27:40, 42). For at least three of the six hours while the Lord was on the cross, there was silence in the universe. It seemed that there was no God, and the mockers and the blasphemers said whatever they wanted. It was their world and they were the gods at that time. God will remain silent much more often than He will perform miracles. At times, we all must enjoy God’s silence by faith. Many martyrs have testified that they enjoyed God’s silence by faith. I can never forget that in the 1930’st wo missionaries were martyred in China. On the day of their martyrdom, one of them said, “Every martyr’s face is like the face of an angel.” The other said, “If I had another life to live, I would also give it to be martyred for the Lord.” God allowed them to be martyred there in China, doing nothing to rescue them. They enjoyed God’s silence by faith. As we read the history of faith recorded in this chapter, we see that it is not just a record of miracles, but also a record of God’s silence. He did not always act to help His saints outwardly, but often enabled them to enjoy His silence inwardly. Verse 35 says, “Others were beaten to death, not accepting deliverance, in order that they might obtain a better resurrection.” The better resurrection is not only “the first resurrection” (Rev. 20:4-6), “the resurrection of life” (John 5:28-29), but also “the out-resurrection” (Phil. 3:11, Gk.), the extra-resurrection, the resurrection in which the Lord’so ver comers will receive the reward (v. 26) of the kingdom, after which the Apostle Paul sought. Verse 38, speaking of those who endured such affliction by faith, says that the world was not worthy of them. These faith people are an extra-people, of the highest estate, of whom the corrupted world is not worthy. Only the holy city of God, New Jerusalem, is worthy of having them.
拾 肆因著新约的信徒
XIV. TO BE PERFECTED BY THE BELIEVERS
得以完全
OF THE NEW COVENANT
一 神经纶的两个时期
A. The Two Dispensations of God’sEcon o my
19四十节说，『因为神为我们豫备了更美的事，叫他们若没有我们，就不能完全。』这节圣经，有很多的含示。这些信的见证人没有一个已经完全，都需要新约的信徒才得完全。在神的经纶中有两个时期：旧约影儿的时期，和新约实际的时期。所有信的见证人和殉道者，都在旧约影儿之下，并不在实际里。我们所在的新约实际时期，既然比信的见证人所在的旧约影儿时期更好，他们就需要我们才得完全。四十节说，『为我们豫备了更美的事。』『更美』，原文意，优越的，更尊贵的，更伟大的；因此是更美的。原文这辞在希伯来书中共用了十三次：更美的基督、（一4、）更美的盼望、（七、）更美之约、（二次，七22，八6，）更美的应许、（八6、）更美的祭物、（九23、）更美的家业、（十34、）更美的家乡、（十一16、）更美的复活、（35、）更美的事（40）以及更美的说话。（十二24。）（其余二次，六章九节译为强过，七章七节译为尊优的。）这些更美的事，都是旧约圣徒在豫表、表号和影儿上所得之事的应验与实际。那时神所豫备的，乃是在新约里要来，与我们有关之真确实在的事物。这些事物比其豫表、表号和影儿更美、更强、更有力、更尊贵、更尊大。旧约圣徒只有影儿，他们需要我们才得完全，使他们与我们同得新约真实的事物。因此，希伯来信徒为何要离开新约真实的事物，转向旧约的影儿？十一章四十节说，『他们若没有我们，就不能完全。』有分于国度一千年，（启二十4，6，）以及共享新耶路撒冷直到永远，（二一2～3，二二1～5，）都是团体的事。国度的筵席乃是为著新旧两约的得胜者，（太八11，）有福的新耶路撒冷，要由旧约圣徒和新约信徒组成。（启二一12～14。）因此，没有新约信徒，旧约圣徒就不能得著神所应许的；他们要得著并享受神所应许的美好事物，就需要新约信徒的成全。如今他们正等著我们往前，好叫他们得以完全。
19Verse 4 0 says, “God having in view something better concerning us, that apart from us they should not be made perfect.” This verse implies a great deal. None of the witnesses of faith was ever perfected. They all need to be perfected by the believers of the new covenant. In God’secon o my there are two dispensations: the dispensation of the old covenant of shadows and the dispensation of the new covenant of realities. All the martyrs and witnesses of faith were under the old covenant of shadows; they were not in the reality. Since the new covenant dispensation of reality in which we are is better than the old covenant dispensation of shadows in which the witnesses of faith were, they need us for their perfection. Verse 40 speaks of “something better concerning us.” The Greek word translated “better” means stronger, more powerful, nobler, and greater; hence, it means better. It is used thirteen times in Hebrews: the better Christ (1:4), a better hope (7:19), a better covenant (7:22; 8:6), better promises (8:6), better sacrifices (9:23), a 19 better possession (10:34), a better country (11:16), a better resurrection (11:35), something better (11:40), and better speaking (12:24). (The other two times are in 6:9 and 7:7, where it is translated greater.) All these better things are the fulfillment and reality of the things which the Old Testament saints had in types, figures, and shadows. What God had in view at that time was the things to come in the new covenant concerning us, which are the true and real things, better, stronger, more powerful, nobler, and greater than their types, figures, and shadows. The Old Testament saints, who had only the shadows, need us for their perfection that they may share with us in the real things of the new covenant. Thus, why should the Hebrew believers leave the real things of the new covenant and return to the shadows of the old covenant? Verse 40 says that “apart from us they should not be made perfect.” Both the participation in the kingdom for a thousand years (Rev. 20:4, 6) and the sharing in the New Jerusalem for eternity (Rev. 21:2-3; 22:1-5) are a corporate matter. The kingdom feast will be for both the Old Testament and the New Testament overcomers (Matt. 8:11). The blessed New Jerusalem will be composed of both the Old Testament saints and the New Testament believers (Rev. 21:12-14). Hence, apart from the New Testament believers, the Old Testament ones cannot obtain what God has promised. For the obtaining and enjoying of the good things of God’s promise, they need the New Testament believers to perfect them. Now they are waiting for us to go on that they may be perfected.
二 在旧约影儿里的圣徒，期望看见新约的实际
B. The Saints in the Shadows of the Old Covenant Expecting to See the Realities of the New Covenant
20在旧约影儿里的圣徒，期望看见新约的实际。（太十三16～17，约八，彼前一10～12。）在已过，我们许多人以为，活在旧约时代多么好。我们受教导说，亚伯拉罕、摩西、约书亚、大卫、以利亚、以及别的旧约圣徒，都是特出的人物；我们若能活在他们的时代，必定比活在今时代好。我年轻时，就希望能活在旧约的日子。然而，这是在黑暗中的观念。我们乃是活在更美的时代，我们都听见过、经历过、并有分于更美的事，比旧约时代的更美。在旧约影儿里的圣徒，渴望看见我们所生活的这个时代的实际。马太十三章十七节说，『曾经有许多申言者和义人，渴想要看你们所看的，却没有看见；要听你们所听的，却没有听见。』甚至亚伯拉罕，也期望看见新约的实际。（约八56。）不仅如此，众申言者豫言恩典要临到我们。他们供应这些事，不是为自己，乃是为我们。（彼前一10～12。）旧约所有的圣徒，包括大卫和所罗门，都不是为自己，乃是为我们。他们所有的每一件事，都是我们今天所享受之实际的影儿。三在新约实际里的信徒，
20The saints in the shadows of the old covenant expected to see the realities of the new covenant (Matt. 13:16-17; John 8:56; 1 Pet. 1:10-12). In the past, many of us 56 thought that it would have been wonderful to live during the time of the Old Testament. We were taught that Abraham, Moses, Joshua, David, Elijah, and the other Old Testament saints were outstanding persons and that it would have been better for us to live in their age than in the present age. When I was young, I wished I could have lived during the Old Testament days. This concept, however, is in darkness. We are living in a better age and we have heard, experienced, and participated in better things than the things in the old covenant age. The saints in the shadows of the old covenant wanted to see the realities of the age in which we are living. Matthew 13:17 says, “Many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear and have not heard them.” Even Abraham was expecting to see the reality of the new covenant (John 8:56). Furthermore, the prophets preached of the grace that has come to us. What they ministered was not for themselves but for us (1 Pet. 1:10-12). All the Old Testament saints, including David and Solomon, were not for themselves but for us. Everything they had was a shadow of the reality which we enjoy today. C. The Believers in the Realities of the New Covenant
大过在旧约影儿里的圣徒
Being Greater Than the Saints in the Shadows of the Old Covenant
21在新约实际里的信徒，大过在旧约影儿里的圣徒。马太十一章十一节，是一处重大的经节，证明这一点：『我实在告诉你们，妇人所生的，没有一个兴起来大过施浸者约翰的；然而在诸天的国里最小的比他还大。』施浸者约翰比所有在他以前的都大，包括亚伯拉罕、大卫和所罗门；然而在诸天的国里最小的比约翰还大。既然施浸者约翰大过亚伯拉罕，而我们又大过约翰，我们就大过亚伯拉罕。所有旧约时代的圣徒，都仰望新约时代的实际，但他们没有一人看见这实际。在这两个时代之间，有一个三年半左右的过渡时期。在这过渡时期，施浸者约翰来了，并且看见了基督，就是所有旧约时代圣徒所等待的那一位。因为约翰见到了祂，所以他比他们都大。约翰虽然见到基督，但他没有进到基督里。然而我们这些新约的信徒，却是在基督里。亚伯拉罕盼望看见基督，施浸者约翰看见了基督，而我们却在基督里。因此，我们既然更亲近基督，就比亚伯拉罕和施浸者约翰更大。我们不仅亲近基督，更是在基督里面，基督也在我们里面。我们甚至可以和使徒保罗一同说，『在我，活著就是基督。』（腓一21。）我们比亚伯拉罕、大卫、所罗门、和所有旧约的圣徒更大，因为他们都是在影儿里。我们不仅是在实际里，我们也就是那实际。因这缘故，旧约圣徒没有我们就不能完全。没有我们，他们永不能享受他们久所等候的实际。
21The believers in the realities of the new covenant are greater than the saints in the shadows of the old covenant. Matthew 11:11, a great verse, proves this. “Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.” John the Baptist was greater than all who had preceded him, including Abraham, David, and Solomon. Nevertheless, he who is least in the kingdom of heaven is greater than John. Since John the Baptist was greater than Abraham and we are greater than John, then we also are greater than Abraham. All the saints in the Old Testament age looked forward to the realities of the New Testament age, but none of them saw anything of this reality. Between these two ages there was a transitory period lasting approximately three and a half years. During this transitory period, John the Baptist came and saw the Christ, whom all the saints in the Old Testament time had been waiting for. Because John saw Him, he was greater than all of them. Although John saw Christ, he did not get into Christ. But we, the New Testament believers, are in Christ. Abraham expected to see Christ, John the Baptist saw Christ, but we are in Christ. Therefore, since we are so much closer to Christ, we are greater than Abraham and John the Baptist. We are not only close to Christ—we are in Christ and Christ is in us. We can even say along with the Apostle Paul, “For to me to live is Christ” (Phil. 1:21). We are greater than Abraham, David, Solomon, and all the Old Testament saints, for they were in the shadows. We are not only in the reality— we are the reality. Because of this, the Old Testament saints cannot be perfected without us. Without us, they could never enter into the enjoyment of the realities which they were looking for.
22我们若运用质实的信，就会感觉到亚伯拉罕、大卫、所罗门、和所有在我们以前的得胜圣徒，都在观看我们，好像观众在看球赛一样。他们欢呼著鼓舞我们赢得比赛。他们能否享受到实际，乃在于我们。这也是希伯来十一章四十节的正确意义，这一节说，『叫他们若没有我们，就不能完全。』三十九节指明，旧约圣徒仍未得著所应许的，因为神『为我们豫备了更美的事』。（40。）他们都在那里等候我们，连使徒保罗和新约所有的殉道者，都在等候我们。从前的得胜者，正等候得胜者的数目满足；而得胜者的数目，现在还未满足。有一天，那数目要达到满足。因此，四十节对所有徘徊中的希伯来信徒，是一个很有力的鼓舞，叫他们进前来，补满得胜者的数目。神在祂的经纶里并不要个别的彰显，祂渴望得著团体的彰显。这个彰显需要有一个完整数目的得胜者；这数目只有神知道。这数目若没有达到，时候就还没有到，从前的得胜者就还要等候我们。我们的责任是何等重大！他们已经豫备好了，但我们还没有。我们的确是在末后的日子。我们不仅大过施浸者约翰，并且还可说大过头几个世纪所有的殉道者，因为我们比他们更重要。我们能比他们经历得更多，因为他们是在起头，我们在这里是在终极完成之处。终极完成比起头总是更丰富、更伟大、更高超。今天我们得以在主的恢复里，实在不是一件小事。我们生活在神经纶中的完成阶段，很多从前的得胜者，都期望著看到我们完成。我们的确是全宇宙中最蒙福的人，因为我们处在黄金的机会中，有分于实现神永远的定旨。
22If we exercise our substantiating faith, we shall sense that Abraham, David, Solomon, and all the overcoming saints who have preceded us are watching over us like spectators at a football game. They are cheering us on and encouraging us to win the game. Their enjoyment of the reality depends upon us. This is the correct meaning of verse 40, which says that “apart from us they should not be made perfect.” As verse 39 indicates, the Old Testament saints did not obtain the promise because God had in view “something better concerning us.” They all are waiting for us. Even the Apostle Paul and all the New Testament martyrs are waiting for us. They, the fore going overcomers, are waiting for the fullness of the overcomers. The number of overcomers has not yet been fulfilled. One day the fullness of that number will bere ached. Thus, verse 40 was a very strong encouragement to all the staggering Hebrew believers to come forward and to fill up the gap in the number of overcomers. In His economy, God does not intend to have an individual expression. He desires to have a corporate expression. This expression requires a complete number of overcomers. Only God knows what this number is. As long as it has not been reached, the time cannot come, and the fore going overcomers will still need to wait for us. What a responsibility we have! They are ready, but we are not. We are truly in the last days. Not only are we greater than John the Baptist, but we are even somewhat greater than all the martyrs in the first few centuries, because we are more important than they were. We can experience more than they did because they were at the beginning and we are here at the consummation. The consummation is always richer, greater, and higher than the beginning. It is not a small thing that we are in the Lord’s recovery today. We are living in the consummating period of God’s economy, and so many foregoing overcomers are expecting to see our completion. We are surely the most blessed people in the universe, for we have the golden opportunity to share in the fulfillment of God’s eternal purpose.
拾 伍如同云彩的见证人
XV. A CLOUD OF WITNESSES
23希伯来十二章一节说，『所以，我们既有这许多的见证人，如同云彩围著我们，就当脱去各样的重担，和容易缠累我们的罪，凭著忍耐奔那摆在我们前头的赛程。』云彩是为著引导百姓跟随主，（民九15～22，）并且主是在云彩中与百姓同在。（出十三21～。）以色列人乃是藉著云柱跟随主，并在云柱中享受主的同在。所有信心的见证人，和信心的殉道者，都如同云彩。藉著这些如同云彩的见证人，我们得以跟随主，并享受祂的同在。
23Hebrews 12:1 says, “Therefore let us also, having so great a cloud of witnesses surrounding us, putting off every encumbrance and the sin which so easily entangles us, run with endurance the race which is set before us.” The cloud is for leading people in following the Lord (Num. 9:15-22), and the Lord is in the cloud to be with the people (Exo. 13:21-22). The children of Israel followed the Lord by the pillar and 22 enjoyed the Lord’s presence in the pillar of cloud. All the witnesses of faith, even the martyrs of faith, are a cloud. By this cloud of witnesses we follow the Lord and enjoy His presence.