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希伯来书生命读经 · 第52篇

不可坠落离开恩典

DO NOT FALL AWAY FROM GRACE
1在希伯来十二章，有该书的第五个也是最后一个警告。本书的编排很特别，共有五个主要的教训，每一个教训带著一个警告。其中有三个警告是在教训之后，（三7～四13，十19～39，十二1～
1In chapter twelve we have the fifth and final warning in the book of Hebrews. This book has a special arrangement. It has five main teachings, and with each teaching there is a warning. Three of the warnings come after the teachings (3:7-4:13; 10:19-39; 12:1
2，）其他两个警告，则插在教训之内。（二1～4，五11～六20。）十二章全
229), and two are inserted into the teachings (2:1-4; 29 5:11-6:20). All of chapter twelve is a warning which
3章是一个警告，接在十一章的教训之后。这个警告告诉我们，要奔跑赛程，不可坠落离开恩典。奔跑赛程需要恩典，而恩典也足彀供我们奔跑赛程。我们来看不可坠落离开恩典这件事之前，我要多说一点关于奔跑赛程的话。在十章和十二章里，有三个同义辞。十章二十节，有『又新又活的路』；十二章一节，有『赛程』。我们看过，赛程是指我们所奔跑的道路。若我们只是行走，道路还是道路；若我们开始奔跑，道路就成了赛程。第三个同义辞是路径。（十二13。）活的路、赛程和路径，都是指同一件事。我们所走的道路，应该是所奔跑的赛程，而所奔跑的赛程也应该是路径。不论称之为赛程、道路、或是路径，意思都是相同的。
3follows the teaching given in chapter eleven. This warning tells us to run the race and not to fall away from grace. The race needs the grace, and the grace is sufficient for the race. Before we consider the matter of falling from grace, I would like to say a further word concerning the race. In chapters ten and twelve we have three synonymous terms. In 10:20 we have the “new and living way” and in 12:1 we have the race. As we have seen, the race is the way on which we are running. If we are walking, the way remains a way, but once we begin to run, the way becomes the race. The third of these synonymous terms is paths (12:13). The living way, the race, and the paths all point to the same thing. The way on which we walk should be the race we are running, and the race should be the paths. Whether we call it the race, the way, or the paths, the meaning is the same
4按原文，这里的道路和赛程都是单数，而路径却是复数；或许你会问，为甚么是如此？这就像一条高速公路有许多分段一样。那许多分段就是许多的路径。十章二十节所说的路，是指进入至圣所的路；十二章一节的赛程，是为著达到目标，得著赏赐。十二章十三节给我们看见，这条进入至圣所和通往神目标的高速公路，有许多路径，而这些路径必须是直而没有弯曲的。有些基督徒的脚踝软弱，若是他们的路不直，就会因脚踝软弱而跌倒。因此，我们必须把道路修直，使他们不至于脱臼扭伤，反得医治。停留在至圣所里，也就是一直奔跑赛程。根据我们的经历，每逢我们在心思里打算妥协一点，我们深处的灵里就会觉得失去神的同在，而不在至圣所里。我们接触神的路，也就立即变成曲而不直。这个弯曲把我们引离至圣所，离开见证的值、隐藏的吗哪、发芽的杖、和见证的柜。虽然在开头的时候，我们离开至圣所只有一点点，后来就发现离开得很远了。
4Perhaps you are wondering why both the way and the race are singular while the paths are plural. This is like one freeway which has many sections. The many sections are many paths. The way in 10:20 is the way to enter into the Holy of Holies, and the race in 1 2:1 is for reaching the goal and obtaining the reward. In 12:13 we see that on this highway into the Holy of Holies and toward God’s goal, there are paths, and that these paths must be straight, not having any curves. Some Christians have weak ankles. If their way is not made straight, they will fall away because their ankles are weak. Hence, we must make straight paths that their ankles would not be put out of joint, that is, be dislocated or wrenched, but rather be healed. To remain in the Holy of Holies is to continue the running of the race. According to our experience, whenever we exercise our mind to compromise a little, we can sense deep within our spirit that we are away from God’s presence, that we are no longer in the Holy of Holies. Immediately, our way of contacting God is no longer straight; it has become curved. This curve leads us away from the Holy of Holies, away from the ark of testimony, the hidden manna, the budding rod, and the tables of the testimony. Although at the beginning we may be only a short way off from the Holy of Holies, eventually we find that we are a great distance away.
5我们所奔跑的赛程，最终必须是在至圣所里。我们若只在外院里奔跑赛程，就太肤浅了。我们必须在至圣所里奔跑赛程。或许你会想，至圣所那么小，怎能奔跑赛程。不错，帐幕里的至圣所，仅仅是一个长宽高各十肘的立方体。（出二六8，16。）但在圣殿里，长宽高则各为二十肘。（王上六20。）至终，新耶路撒冷长宽高各有一万二千斯泰底亚。（启二一16。）至圣所长宽高的尺寸，不论在帐幕，在圣殿，以及新耶路撒冷，都表征神那永远所是的完全。无论从那一个角度看，神都是完全而完整的；并且祂的完整和完全也是永远无限的。我们越奔跑，至圣所就越扩大。从帐幕扩大到圣殿，最终扩大到新耶路撒冷。我们开始在帐幕里奔跑赛程时，不过是十肘。我们再往前跑，就成了圣殿里的二十肘，然后成了新耶路撒冷里的一万二千斯泰底亚。当我们在永世里奔跑赛程时，就会发现至圣所是永无止境的。这事非常有意义。
5Our race must eventually be in the Holy of Holies. If we are running the race only in the outer court, we are too shallow. We must run our race in the Holy of Holies. Perhaps you are thinking that the Holy of Holies is too small an area in which to run a race. Yes, in the tabernacle it was a cube only ten cubits in length, width, and height (Exo. 26:8, 16). In the temple it became twenty cubits in length, width, and height (1 Kings 6:20). Eventually, in the New Jerusalem it will be twelve thousand stadia in length, width, and height (Rev. 21:16). The cubical dimensions of the Holy of Holies in the tabernacle and in the temple and of the New Jerusalem signify the completeness of God’s eternal being. From any direction, God is perfect and complete. His completeness and perfection is eternal, unlimited. The more we run, the larger the Holy of Holies becomes, expanding from the tabernacle, to the temple, and ultimately to the New Jerusalem. When we first run the race in the tabernacle, it is ten cubits. As we continue to run, it becomes twenty cubits in the temple and twelve thousand stadia in the New Jerusalem. When we run the race in eternity, we shall discover that it is eternally spacious. This is very meaningful
6至圣所里的赛程，是永远跑不完的。我奔跑赛程已经许多年；我越奔跑，至圣所就变得越长、越宽、越高。对青年人来说，他们现在跑的至圣所可能只能有十肘立方。但在他们奔跑了几年之后，至圣所要变大许多。我们进到永世里，就会看见整座新耶路撒冷城就是至圣所，长宽高的尺寸都是一样的。今天，我们一直奔跑的赛程是在至圣所里，这不间断之赛程的路径都必须修直。我们要修直路径，就需要恩典。我们必须奔跑赛程，不可坠落离开恩典。我们需要恩典，才能奔跑赛程。
6We can never exhaust the race in the Holy of Holies. I have been running the race for many years, and the more I run, the longer, wider, and higher the Holy of Holies becomes. For the young people, the Holy of Holies in which they are running may be just ten cubits long, wide, and high. After they have been running the race for a number of years, it will be much larger. When we enter into eternity, we shall see that the whole city of New Jerusalem, which is the same in each of its three dimensions, is the Holy of Holies. Today our continual race is in the Holy of Holies, and the paths of this continual race must be made straight. In order to make the paths straight, we must have grace. We must run the race and not fall away from grace. We need grace to run the race
壹 神的恩典
I. THE GRACE OF GOD
7现在我们必须问一个重要的问题：恩典是甚么？我年轻时，一些著名的教师曾教导我说，恩典的意思是我们不必作甚么，神为我们作一切。根据这个教训，我们所作的一切都是行为，不算恩典；惟独主为我们所作的，才是恩典。譬如，我们不需要为我们的罪作任何事。我们若作了甚么，那就是行为。主耶稣为我们的罪死在十字架上，那就是恩典。你对这个恩典的定义觉得满意么？有一个时期我对这个定义觉得满意；但再思考过圣经中一些经节以后，我就对这定义起了疑问。约翰一章十七节说，恩典是藉著耶稣基督来的；十六节说，『从祂的丰满里我们都领受了，而且恩上加恩。』使徒保罗在林前十五章十节说，『然而因著神的恩，我成了我今天这个人，并且神的恩临到我，不是徒然的；反而我比众使徒格外劳苦，但这不是我，乃是神的恩与我同在。』有一天，我把这一节与加拉太二章2:20二十节作一比较，保罗在那里说，『现在活著的，不再是我，乃是基督在我里面活著，』我就明白，恩典乃是神在基督里分赐到我们里面，在我们的经历中作我们的享受。恩典不仅是主为我们所作的工，乃是三一神自己分赐到我们里面，使我们经历祂作我们的享受。简单的说，恩典就是三一之神给我们经历。
7Now we must ask a crucial question: what is grace? When I was young, I was taught by some great teachers that grace means that we do nothing and that God does everything for us. According to this teaching, any thing we do is work, not grace, but whatever the Lord does for us is grace. For example, there is no need for us to do anything for our sins. If we do this, it is our work. The Lord Jesus died on the cross for our sins, and that is grace. Are you satisfied with this definition of grace? For a while, I was satisfied with it. But as a result of considering certain verses in the Bible, I began to question it. John 1:17 says that grace came through Jesus Christ, and John 1:16 says, “Of His fullness we all received, and grace upon grace” (Recovery Version). In 1 Corinthians 15:10 the Apostle Paul says, “By the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.” One day, as I was comparing this verse with Galatians where Paul says, “Not I, but Christ liveth in me,” I realized that grace is just God in Christ dispensed into our being for our enjoyment in our experience. It is not only the work the Lord does for us; it is the Triune God Himself dispensed into our being and experienced as our enjoyment. In brief, grace is the Triune God experienced by us.
8按照新约整个启示，恩典一点不差的就是神在基督里分赐到我们里面，作我们的享受。首先，祂分赐到我们的灵里；然后，祂扩展到我们里面的各部分，成了我们的享受。这恩典是藉著基督临到我们的，（约一14，17，）这恩典乃是基督的恩典，（林后十三14，十二9，）甚至就是基督自己。（加六18，比提后四22。）
8According to the entire revelation of the New Testament, grace is nothing less than God in Christ dispensed into our being for our enjoyment. Firstly, He is dispensed into our spirit, and then, as He spreads into our inward parts, He becomes our enjoyment. This grace has come to us through Christ (John 1:14, 17), and it is the grace of Christ (2 Cor. 13:14; 12:9), even Christ Himself (Gal. 6:18; cf. 2 Tim. 4:22
贰 坠落离开恩典
II. TO FALL AWAY FROM GRACE
就是坠落离开基督
BEING TO FALL AWAY FROM CHRIST
9坠落离开神的恩典，就是坠落离开基督。当我们『坠落离开恩典』，就是『与基督隔绝』。（加五4。）在这事上，加拉太的众召会与希伯来的信徒有同样的危机。保罗警告加拉太的众召会，不要偏向犹太宗教的律法而与基督隔绝，免得坠落离开神的恩典，就是基督自己。我们不该坠落离开恩典，却该接受恩典，（来十二28，）靠恩典得坚固，（十三9，）并且站在恩典中。（罗五。）加拉太书和希伯来书，都结束于恩典的祝福。（加六18，来十三25。）与基督隔绝，原文的意思就是从基督剪除，如同树枝从树上砍下来。我们都曾有过这样的经历。许多时候，我们与活的基督的交通被砍断时，我们也觉得与恩典隔绝了。相反的，当我们与亲爱的主交通密切时，我们也深深觉得是在恩典里，有恩典作我们的力量和享受，应付我们各种的需要。我们若需要生命，恩典就是生命。我们若需要力量和安慰，恩典就是我们的力量和安慰。因此，在实际的经历上，而不是在道理上，我们清楚的看见，恩典就是基督自己。
9To fall away from the grace of God is to fall away from Christ. When we are “fallen from grace” we are “severed from Christ” (Gal. 5:4, Gk.). In this matter Paul warned the churches of Galatia, which were in the same danger as the Hebrew believers, not to be “severed from Christ” by being turned aside to the law of the Jewish religion, lest they fall away from the grace of God which is Christ Himself. We should not fall away from grace, but rather “have grace” (v. 28), “be confirmed by grace” (13:9), and “stand in grace” (Rom. 5:2). Both Galatians and Hebrews close with the blessings of grace (Gal. 2 6:18; Heb. 13:25). According to the Greek, to be severed from Christ means to be cut off from Him like a branch is cut off from a tree. We all have had this experience. A number of times when we were cut off from the fellowship with the living Christ, we also had the sense that we were severed from grace. On the contrary, when we are in intimate fellowship with the dear Lord, we have the deep sense that we are in grace, having grace for our strength and enjoyment and for our every need. If we need life, grace is life. If we need strength and comfort, grace is our strength and comfort. Thus, in an experiential way, not in a doctrinal way, we clearly see that grace is Christ Himself.
一 希伯来的信徒坠落离开神的恩典，就是放弃新约享受基督的路，而回到他们的老宗教
A. For the Hebrew Believers to Fall Away from the Grace of God Being to Give Up the Enjoyment of Christ in the New Covenant Way and to Return to Their Old Religion
10对希伯来的信徒来说，坠落离开神的恩典，就是放弃新约享受基督的路，而回到他们的老宗教。帐幕里各样器具的排列，就是享受基督的启示。在祭坛那里，我们享受基督作我们的祭物；在洗濯盆那里，我们享受祂作赐生命的灵来洗净我们。在陈设饼的桌子那里，我们享受基督作每日的供应；在灯台那里，我们享受祂作生命的光；在香坛那里，我们享受祂作复活的馨香，使我们蒙神悦纳。然后在至圣所里见证的柜那里，我们享受基督作隐藏的吗哪、发芽的杖、和生命之律。这就是照著新约的路享受基督。希伯来的信徒若放弃这条路，就坠落离开了恩典。我们对十二章十五节的话，不可肤浅的领会。我们若深入希伯来书，就知道作者所说不可坠落离开神的恩典，意思乃是指不要放弃新约享受基督的路。换句话说，作者似乎是说，『希伯来的信徒阿，不要退回到犹太教。你们若这样，就是放弃享受基督作恩典的路，也就坠落离开了神的恩典。』
10For the Hebrew believers to fall away from the grace of God was to give up the enjoyment of Christ in the new covenant way and to return to their old religion. The arrangement of the furniture of the tabernacle is a revelation of the enjoyment of Christ. At the altar, we enjoy Christ as our sacrifices, and at the laver we enjoy Him as the life-giving Spirit who washes us. At the showbread table we enjoy Christ as our daily supply, at the lampstand we enjoy Him as our light of life, and at the incense altar we enjoy Him as the resurrection fragrance by which we are accepted by God. Then at the ark of testimony within the Holy of Holies, we enjoy Christ as the hidden manna, the budding rod, and the law of life. This is the enjoyment of Christ according to the new covenant way. If the Hebrew believers had given up this way, they would have fallen away from grace. We should not understand 12:15 in a superficial way. If we plunge into the depths of Hebrews, we shall realize that what the writer meant by not falling away from the grace of God was not giving up the new covenant way of enjoying Christ. In other words, the writer seemed to be saying, “Hebrew believers, do not go back to Judaism. If you do, you will be giving up the way to enjoy Christ as your grace, and you will fall away from the grace of God
二 希伯来的信徒能留在新约的路上，是因接受恩典，靠恩典得坚固，并站在恩典中
B. The Hebrew Believers Remaining in the New Covenant Way by Having Grace, Being Confirmed by Grace, and Standing in Grace
11十二章二十八节说，『就当接受恩典，藉此得以照神所喜悦的，以虔诚和畏惧事奉神。』希伯来的信徒留在新约的路上，就是接受恩典。『接受恩典』也可译为『取用恩典』。我们都需要取用恩典，并彼此帮助取用恩典。你的妻子若难为你，你要告诉她取用恩典。留在新约的路上，就是取用恩典。只要我们肯取用一点恩典，整个局面都会改变。有时候，一位弟兄和他的妻子同坐吃饭，气氛阴沉。在这种情形下，我总是劝作妻子的先取用恩典。她若肯，餐桌上就会有光照耀；丈夫会说，『赞美主！』恩典的确是最健康的食物。
11Verse 28 says, “Let us have grace, through which we may serve God well-pleasingly with godly fear and awe.” For the Hebrew believers to remain in the new covenant way was to “have grace.” I prefer the translation, “take grace” to “have grace,” for the word “have” in this verse is the equivalent of “take.” A mother will often say to her child, “Take your food,” or “Take your milk.” Likewise, we all need to take grace and to help one another to take grace. If your wife is about to give you a difficult time, you must tell her to take grace. To remain in the new covenant way is to take grace. Whenever we take even a little grace, the entire situation is changed. Sometimes when a brother and his wife are sitting at the dining table, everything is dark. In such a situation, I would advise the wife to be the first to take grace. If she would do this, the dining table would shine, and the husband would say, “Praise the Lord!” Grace certainly is the most healthy food.
12保罗在十三章九节告诉我们，要『靠恩典得坚固』，而在罗马五章二节，他说要站在恩典中。我们既然都接受了恩典，现在就要站在其中。我们一旦接受恩典，并且靠恩典得坚固，就能站立在恩典中。
12In 13:9 Paul tells us to “be confirmed by grace,” and in Romans 5:2 he says that we should stand in grace. Since we all have received grace, we now need to stand in it. Once we take grace and have been confirmed by grace, we shall be able to stand in grace
参 坠落离开神恩典的原因
III. THE CAUSE OF FALLING AWAY from the grace of God
一 苦根─热中犹太教的人
A. The Root of Bitterness—The Judaizer
13保罗在希伯来十二章十五至十六节说，『要监察，免得有人坠落离开神的恩典；免得有苦根长起来缠扰你们，许多人便因此沾染污秽；免得有淫乱的、或贪恋世俗如以扫的，他因一囗食物把自己长子的名分卖了。』这几节给我们看见，坠落离开神的恩典的三个原因，就是苦根、淫乱的、和贪恋世俗的。照希伯来书上下文的含示，苦根该是指某些热中犹太教者，他们使希伯来的信徒偏离神的恩典，转向犹太教的虚仪，因而轻忽神的圣别，在神眼中把自己玷污了。这种苦根缠扰希伯来的信徒，想以犹太教说服他们，把他们掳回犹太教，使他们在凡俗的宗教里被玷污，而不圣别归于圣别的神。热中犹太教的人企图说服希伯来的信徒，使他们以为新约的路是错的，旧约的路才是对的。按原则说，在主的恢复里，众召会中也曾有过苦根。这样的苦根会说，在召会里有异端。最近，有一处召会就有这样的苦根，有些亲爱的圣徒因而中了毒；这种毒一进到人里面就很难消除。这种事我不仅在美国看过，也在台湾和中国大陆看过。
13In verses 15 and 16, Paul says, “Looking carefully lest anyone be falling away from the grace of God, lest any root of bitterness springing up trouble you, and through this many be defiled; lest there be any fornicator or profane person as Esau, who for one meal gave up his birthright.” In these verses we see three causes of falling away from the grace of God: the bitter root, the fornicator, and the profane person. According to the implication of the context of this book, the root of bitterness must be some Judaizer who could cause the Hebrew believers to be turned aside from the grace of God to the rituals of Judaism and, neglecting the holiness of God, to thus defile themselves in the sight of God. This root of bitterness troubled the Hebrew believers by convincing them with Judaism and capturing them back to Judaism to be defiled in the common religion, rather than to be sanctified unto the Holy God. The Judaizers attempted to convince the Hebrew believers that the new covenant way was wrong and that the old covenant way was right. In principle, there have been some roots of bitterness in the churches in the Lord’s recovery. Such a root of bitterness will say that there is heresy in the churches. Recently there was such a root of bitterness in one of the churches, and several dear ones were poisoned. Once this poison of bitterness enters into a person, it is not easily extracted. I have seen this not only in the United States but also in Taiwan and in mainland China
14我们不该听信这些苦根，因为他们的用意是要破坏主的恢复。苦根能使我们坠落离开神的恩典。我完全确信，主的恢复乃是今天我们享受恩典最好的地方。你若离开主的恢复，你必定坠落离开神的恩典。我们在灵的深处知道，在我们来到召会之前，从未享受过像现在所享受的恩典。不要理会那些反对者所说的话，只要留意你的经历。反对者常会搅动你的头脑，好像蛇搅动夏娃的心思一样。一旦他们搅动你的头脑去想那些事情，他们的话就会使你中毒。结果，你就会离开主的恢复，或对主的恢复变得冷淡消极。
14We should not listen to the roots of bitterness, for their intention is to damage the Lord’s recovery. The root of bitterness can cause us to fall away from the grace of God. I have the full assurance that the Lord’s recovery is the best place for us to enjoy grace today. If you leave the Lord’s recovery, you will certainly fall away from the grace of God. Deep within our spirit, we know that before we came into the church we never enjoyed grace like we do now. Do not care for what the opposers say; care for your experience. The opposers always try to stir up your mentality, just like the serpent stirred up Eve’s mind. Once they have stirred up your mentality to think things over, they will poison you with their talk. As a result, you will either leave the Lord’s recovery, or else you will be cold and negative concerning it
二 淫乱的
B. The Fornicator
15叫人坠落离开神恩典的第二个原因，是淫乱的人。保罗写十六节时，可能是想到雅各的长子流便，因为放纵肉体的情欲，就失去了长子的名分。（创四九3～4，代上五1。）因著肉体的情欲，淫乱的人就与神新约中享受基督的路隔绝了。任何事都比不上淫乱更毁坏神的子民；我们都必须逃避。淫乱的人就像流便一样，因著被情欲玷污，就要失去长子名分的福。
15The second cause of falling away from the grace of God is the fornicator. When Paul wrote verse 16, he might have had in mind Reuben, the first son of Jacob, who was wrecked by his fleshly lust and thereby lost his birthright Gen. 49:3-4; 1 Chron. 5:1). By the lust of the flesh, the fornicator is kept from the enjoyment of Christ in God’s new covenant. Nothing ruins God’sp eople as much as fornication does. We all must flee it. The fornicator, like Reuben, will lose the blessing of the birthright because of the defilement of his lust
三 贪恋世俗的
C. The Profane Person
16坠落的第三个原因，是贪恋世俗的，就是爱世界和世界上的事，并且被物质的享乐所俘掳的人。这样的人就像以扫一样，因著一囗食物，把自己长子的名分卖了。（创二五29～。）以扫是以撒的长子，他的长子名分是双分土地、祭司职分和君王职分。他因贪恋世俗，放弃了长子名分，双分土地就归给约瑟，（代上五1～，）祭司职分归给利未，（申三三8～10，）君王职分归给犹大。（创四九10，代上五2。）希伯来十二章十七节说到以扫：『后来他也想要承受祝福，竟被拒绝；虽然带著泪苦求，还是没有反悔的余地，这是你们知道的。』没有反悔的余地，不是指以扫没有悔改的立场，乃是说他没有立场、没有路，凭悔改扭转他所造成的结局。
16The third cause is the profane person. The profane person is one who loves the world and the worldly things, and who is captured by the entertainment of physical things. He is like Esau who sold his birthright for one meal (Gen. 2 5:2 9-3 4). Esau’s birthright as the firstborn son of Isaac was the double portion of 34 the land, the priesthood, and the kingship. Due to his profaneness in giving up his birthright, the double portion of land was given to Joseph (1 Chron. 5:1-2), the priesthood went to Levi (Deut. 33:8-10), and the2 kingship was assigned to Judah (Gen. 49:10; 1 Chron. 5:2). Verse 17, speaking of Esau says, “For you know that also afterwards, when he desired to inherit the blessing he was rejected, for he found no place for repentance, though he sought it with tears.” The words, “no place for repentance,” do not mean that Esau had no ground to repent, but that he had no way to reverse by repentance the result of what he had done.
17我们基督徒由神而生，是祂所造万物中的初熟果子，（雅一18，）是神在祂的造物中所收割的。就这意义说，我们乃是神的众长子。因此，由我们所组成的召会，称为众长子的召会。（来十二。）我们既是神的众长子，就有长子的名分，包括承受世界，（二5～6，）祭司职分（启二十6）和君王职分。（4。）这些是在要来的国度里主要的福分，是那些贪恋世俗，爱世界并追求世界的基督徒，在主回来时所要失去的。至终，在千年国里，这长子的名分要成为得胜基督徒的赏赐。任何属世的享受，甚至一囗食物，都会使我们丧失这长子的名分。在这样严肃的警告之后，希伯来的信徒若仍沉湎于他们老宗教的一囗食物，就会得不著对基督完满的享受，且会失去国度的安息连同其一切福分。
17We Christians, born of God, are the “firstfruits of His creatures” (James 1:18) which He has reaped in His creation. In this sense, we are the firstborn sons of God. Hence, the church composed of us is called the church of the firstborn ones (12:23). As the firstborn sons of God, we have the birthright of the firstborn. This includes 23 the inheritance of the earth (2:5-6), the priesthood (Rev. 20:6), and the kingship (Rev. 20:4), which will be the main blessings in the coming kingdom and which the profane, world-loving-and-seeking Christians will lose at the Lord’s coming back. Eventually, this birthright will be a reward to the overcoming Christians in the millennial kingdom. Any worldly enjoyment, even one meal, can cause us to forfeit this birthright of ours. If after such a serious warning, the Hebrew believers still preferred to indulge in one meal of their old religion, they would have missed the full enjoyment of Christ and lost the kingdom rest with all its blessings.
18我们在基督里有特权享受的一切，实际上就是要来国度里福分的豫尝。对这豫尝的正确享受，会引我们进入国度福分的完满享受里。我们今天若不享受基督作美地，怎能在国度里进入祂的安息，与祂一同承受地土？我们今天若不操练作祭司接触祂，用祷告服事祂，怎能在国度里尽我们祭司的本分？我们今天若不运用灵，用神所赐的权柄管治己、肉体、全人、并仇敌及其一切黑暗的权势，又怎能在国度里与基督一同作王，与祂一同辖管列国？（启二26～27。）我们今天对基督的享受，以及对祭司职任和君王职任的实行，都是豫备我们，使我们将来彀资格有分于基督的国！在创世记一章，我们看见神照著祂的形像造人，使人能彰显祂。按照希伯来书中极深的思想，彰显神是祭司职分的事。今天在新约里尽祭司的职分，乃是让生命之律把神作到我们里面，使我们成为祂的彰显和见证。这就是件祭司彰显神的形像的意思。从起初，神就命定人作祂的祭司。不仅如此，神照著祂自己的形像造人，也赐给人管治权，叫人管理一切受造之物。这就是君王的职分。凭神的形像彰显神，是祭司的职分；凭神的管治权和权柄管理一切受造之物，是君王的职分。因此，祭司职分和君王职分，是人从起初就有的。再者，神把地给了人，使人占有地，并藉著神的彰显和管治权的扩展而遍满全地。因此，我们在创世记一章看见，神将祭司职分、君王职分和地土这三样指定给人，作人的定命。亚当堕落以后，神就拣选另一族类，就是亚伯拉罕的族类，作祂的子民。我们读旧约，就看见神对以色列人的目的与起初神对人类的目的是一样的。神原本要把祭司的职分赐给以色列人，使他们彰显祂和祂的权柄，而能代表祂。神也把地上最美之地给了他们。因此，以色列人就有了祭司职分、君王职分和地土。然而，以色列人大多数都堕落了。雅各的长子流便，本有长子的名分，但因著他的堕落和放纵肉体的情欲，就失去了长子的名分。结果，长子的名分就分为好几分。承受地土这一分，归给了约瑟；他的两个儿子得著双分土地。祭司职分的这一分，归给了利未；君王职分的这一分，归给了犹大。
18Actually, what we are privileged to enjoy in Christ today is the foretaste of the blessings in the coming kingdom. The proper enjoyment of this foretaste will usher us into the full taste of the kingdom blessings. If we do not enjoy Christ today as our good land, how can we enter into His rest in the kingdom and inherit the earth with Him? If we do not exercise our priesthood today to contact Him and prayerfully minister to Him, how can we fulfill our priestly duty in the kingdom? If we do not exercise our spirit with a God-given authority to rule our self, our flesh, our entire being, and the enemy with all his power of darkness today, how can we be Christ’s co-kings and rule the nations with Him in His kingdom (Rev. 2:26-27)? Our enjoyment of Christ and the practice of the priesthood and kingship today are the preparation and qualification for our participating in Christ’skin gdom tomorrow. In Genesis 1, we see that God created man in His image so that man might express Him. According to the deep thought of the book of Hebrews, expressing God is a matter of the priesthood. To have the priesthood today in the new covenant way is to have the law of life work God into our being that we may become His expression and testimony. This is what it means to be the priesthood expressing God’sim age. From the very beginning, man was destined to be God’s priest. Furthermore, the man created in the image of God was committed with God’s dominion to rule overall created things. This is the kingship. Expressing God in His image is the priesthood, and ruling over all created things with God’s dominion and authority is the kingship. Hence, both the priesthood and the kingship were with man in the beginning. Moreover, God gave the earth to man that he might take possession of it and replenish it through the spreading of God’sex press i on and dominion. Therefore, in Genesis 1 we see the priesthood, the kingship, and the land, the three things assigned by God to man as his destiny. After Adam fell, God selected another race, the race of Abraham, to be His people. By reading the Old Testament, we see that God’sin tent i on with the children of Israel was the same as with mankind originally. God intended to give the children of Israel the priesthood that they might express Him and His authority that they might represent Him. God also gave them the best land on earth. Hence, with the children of Israel there were the priesthood, the kingship, and the land. However, most of the children of Israel became fallen. Although Reuben, the first son of Jacob, should have had the birthright, he lost it due to his fall and the defilement of his fleshly lust. As a result, the birthright was divided. The land portion of the birthright went to Joseph, whose two sons received the double portion of the land, the priesthood portion went to Levi, and the kingship portion went to Judah.
19到了新约，我们看见神的目的是要召会全体的人，藉著祭司职分彰显祂，凭君王的职分代表祂，并且占有全地，在地上过正确的为人生活。今天在地上，没有一个人有正确的为人生活。不信的人没有，因为他们还在堕落中；我们基督徒虽然得救了，现今也没有，因为现今是我们丧失魂、并为神的见证受苦的时候。根据希伯来书，有一天我们都要得著长子名分里的三样东西。地土，就是将来的居人之地，在二章里曾题过。将来这居人之地，要赐给我们这些作基督同伙的人。在来世，我们要占有这地，管理全地，并要尽祭司的职分。在要来的千年国里，我们会有正确的为人生活。人在创世记三章所失去的，就得著完满的恢复。在要来的国度时代，所有的得胜者要占有居人之地，作祭司彰显神，并且作王管理万国；那时，创世记一章里一切赐给人的，都要得著恢复。那就是正确的为人生活。这就是神的目的。因著神的子民不是都关心祂的目的，所以祂就为关心祂目的的人，设立了赏赐。在已过，我们看过赏赐和得著魂的事。得著魂，就是有正确的人性，过正确的为人生活。我们今天还不能有这样的生活，是因为地还没有得著清理。但是在要来的国度时代，全地都要得著清理，我们要进来占有这地，尽神的祭司职分彰显祂，并尽君王的职分代表祂。这样，我们就是正确的人，靠著耶稣这位正确的人而活，完成神永远的定旨。那时，创世记一章就要完全应验，全地都要被正确的人占有，他们在祭司的职分里彰显神，并在君王的职分里代表神。这是神在祂永远定旨里的目的，是我们智慧的神与父所给我们的分和赏赐。在要来的国度时代，我们都要在完全和荣耀里，并要得著魂，凭正确的人性，享受正确为人生活。这是神心意的目标，是赏赐，也是长子的名分。
19When we come to the New Testament, we see that God’sin tent i on is that all the church people express God through the priesthood, represent Him with the kingship, and take possession of the land in order to have the proper human living. No one on earth today has a proper human living. The unbelievers do not have it because they are still fallen, and we Christians, though we are saved, do not have it now because this is the time for us to lose our soul and to suffer for God’s testimony. According to the book of Hebrews, one day we shall have all three items of the birthright. The land, the coming inhabited earth, is mentioned in chapter two. In the future, the inhabited earth will be given to us, the human partners of Christ. In the next age, we shall possess the land, rule the whole earth, and be the priesthood. During the coming millennial kingdom, we shall have the proper human life. That will be the full recovery of what was lost in Genesis 3. When, in the coming age of the kingdom, all the overcomers take possession of the inhabited earth, express God as priests, and rule as kings over the nations, everything that was given to man in Genesis 1 will be recovered. That will be the proper human living. This is God’sin tent i on. Because not all of God’sp eople care for His intention, He has made it a reward for those who do care for it. In the past, we have seen the reward and the gaining of the soul. The gaining of the soul is simply having the proper human life with the proper humanity. We cannot have such a life today because the earth has not been cleared up. But in the coming age of the kingdom, the whole earth will be cleared up, and we shall enter into our possession and be God’s priesthood to express Him and His kingship to represent Him. Then we shall be the proper humanity living by Jesus, the proper man, to fulfill God’s eternal purpose. At that time, Genesis 1 will be completely fulfilled. The whole earth will be under the possession of the proper humanity, which will be the expression of God in the priesthood and the representation of God in the kingship. This is God’s in tent i on in His eternal purpose, which has been assigned by our wise God and Father to be our portion and reward. During the coming age of the kingdom, we shall be in perfection and glorification and shall gain our soul to enjoy the proper human living with the proper humanity. This is the goal of God’sin tent i on, the reward, and the birthright.
20我们今天既得了这长子的名分，就必须运用。我们必须操练我们的灵彰显神，代表神，并享受基督作我们真正的土地。我们今天若不作这三件事，在要来的国度时代里怎能作得到？今天我们必须尽祭司的职分和君王的职分，也要享受并完全占有我们的美地。我们若这样作，就能完全准备好，进入占有要来居人之地的喜乐，并进入尽我们祭司职分和君王职分的喜乐。那时，我们就会得著赏赐，享受长子的名分。这就是神的目标。
20Since we have this birthright today, we must exercise it. We must exercise our spirit to express God, to represent God, and to enjoy Christ as our real land. If we fail to do these three things today, how shall we be able to do them during the coming age of the kingdom? We must practice the priesthood and the kingship and we must enjoy and take full possession of our good land today. If we do this, we shall be fully prepared to enter into the joy of taking possession of the coming inhabited earth and of exercising our priesthood and kingship. At that time, we shall receive the reward and enjoy the birthright. This is God’s goal