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希伯来书生命读经 · 第53篇

旧约与新约景象的对比

A Contrast Between the Sight of the Old Covenant
and the Scene of the New Covenant
1在本篇信息中，我们要来看一个令人兴奋的题目，就是旧约与新约景象的对比。（来十二18～24。）保罗这个人，无论在灵或在心思，毫无疑问都是很超特的。他是一个杰出的人。他在十二章十八至二十四节，给了我们一些图画，就如今天的作家把照片加插在书本里一样。这些经节所描绘的两幕景象，不仅给我们一个对比，也使我们清楚看见旧约和新约的情形。我们仔细把这几节经文读过，就发现属于旧约的事物有六项，属于新约的有八项。六是旧造的数字；旧造是六天作成的。（创一。）八是复活的数字；主耶稣是在七日的第一日，也就是第八日复活的。（约二十1。）属于旧约的六项，指明旧约是在旧造那一面。属于新约的八项，指明新约是在复活这一面。八这数字，表征过了一段时间后，新的开始。七日是头一段时间，而第二个七日的第一日，也就是第八日，乃是新的开始。因此，八这数字表征复活，就是新的开始。新约乃是旧约时期过去以后，新的开始。
1In this message we come to a very exciting subject— the contrast between the sight of the old covenant and the scene of the new covenant (12:18-24). Paul was undoubtedly marvelous both in the spirit and in the mind. He was a very brilliant man. Like one of today’s writers who includes photographs in his books, Paul gave us some pictures in 12:18-24. The two scenes portrayed in these verses not only give us a comparison but also a clear view of the situation of both the old and new covenants. If we read these seven verses carefully, we can see that there are six items belonging to the old covenant and eight belonging to the new covenant. Six is the number of the old creation, which was made in six days (Gen. 1). Eight is the number of resurrection. The Lord Jesus was resurrected on the first day of the week (John 20:1), which is the eighth day. The six items of the old covenant indicate that the old covenant was on the side of the old creation. The eight items of the new covenant indicate that the new covenant is on the side of resurrection. The number eight signifies a new beginning after the passing of a period of time. A week is the first period of time, and the first day of the second week, the eighth day, is a new beginning. Hence, the number eight signifies resurrection, a new beginning. The new covenant is a new start after the period of the old covenant has passed
2旧约属于律法，是在妾的地位。新约属于恩典，是在正确妻子的地位。亚伯拉罕的妻子撒拉，象征复活里的恩典，而为妾的夏甲，象征与肉体有关的律法。这事保罗在加拉太四章说得很清楚，他告诉我们，夏甲和撒拉这两个妇人就是两约：夏甲是旧约，撒拉是新约。换句话说，夏甲代表律法，撒拉代表恩典。今天我们这些基督徒，不是夏甲的儿女，乃是撒拉的儿女，就是恩典的儿女。这两个妇人也象征两座山。夏甲表征西乃山，而撒拉表征锡安山，就是属天的耶路撒冷，我们的母。壹律法那面旧约的景象
2The old covenant was of the law, whose position is that of a concubine. The new covenant is of grace, whose position is that of the proper wife. Sarah, Abraham’s wife, symbolizes grace in resurrection, and Hagar, the concubine, symbolizes the law related to the flesh. Paul makes this quite clear in Galatians 4, where he tells us that these two women, Hagar and Sarah, are two covenants, Hagar being the old covenant and Sarah the new. In other words, Hagar stands for the law and Sarah for grace. We Christians today are not the children of Hagar but of Sarah. We are children of grace. These two women also symbolize two mountains. Hagar signifies Mount Sinai, and Sarah signifies Mount Zion, which is the heavenly Jerusalem, our mother. I. The Sight of the Old Covenant on the Side of the Law
一 包含六项
A. Comprising Six Items
3现在我们要来看希伯来十二章十八至二十一节里，属旧约的六个项目。这些是在律法一面的。1可摸、有火烧著的山十八节说，『你们原不是来到那可摸、有火烧著的山。』旧约景象中的第一项，就是有火烧著的山。（出十九11～12，18。）你喜欢这样的山么？我喜欢长满树木、到处有溪流的山，而不喜欢有火烧著的山，那会吓坏我。保罗似乎是说，『希伯来的弟兄们，你们还想回到旧约去么？岂不知旧约是属于那有火烧著的山么？』他在前面几章说了许多事情以后，就给他们一幅这样的图画。
3Let us now look into the six items of the old covenant presented in verses 18 through 21. This side is the side of the law. 1. The Mountain Being Touchable and Set on Fire Verse 18 says, “You have not come to the mountain which might be touched and which was set on fire.” The first item in the sight of the old covenant was the mountain which was set on fire (Exo. 19:11-12, 18). Do you like such a mountain? I prefer a mountain covered with trees and flowing streams, but I do not like a mountain that is set on fire. That would terrify me. Paul seemed to be saying, “Hebrew brothers, do you still want to go back to the old covenant? Don’t you know that that belongs to the mountain which was set on fire?” After saying so many things in the foregoing chapters, he showed them such a picture.
2 黑暗
2. Darkness
4旧约景象中的第二项是黑暗。（来十二18，申五23。）通常有大火时，也必有火光照耀。但是圣经说，当西乃山焚烧的时候，却是黑暗的。这种黑暗来自两个源头，就是空中的密云，和地上的浓烟。云和烟混杂，就产生了大黑暗。这一幅图画描绘出旧约的反面情形。
4The second item in the sight of the old covenant is darkness (v. 18; Deut. 5:23). Ordinarily, when there is a great fire, there is also some shining and enlightening. But the Bible says that while the fire was burning on Mount Sinai, there was darkness. This darkness came from two sources: from the thick cloud in the air and from the heavy smoke on the earth. The mingling of the cloud and the smoke produced a thick darkness. This picture depicts the negative situation of the old covenant
3 幽暗
3. Gloom
5旧约景象中的第三项是幽暗。（来十二18，出二十21，申五22。）黑暗与幽暗有甚么分别？按照我的领会和经历，黑暗是客观的，幽暗是主观的。当黑暗还在远处，牠是黑暗；一旦我们身在其中，牠就变成幽暗。幽暗是指我们所处的气氛。当我们进入黑暗，身处其中时，黑暗就变成幽暗。黑暗不仅是在旧约里之人客观的情形，也成了他们所处的幽暗。
5The third item in the sight of the old covenant is gloom (v. 18; Exo. 20:21; Deut. 5:22, Heb.). What is the difference between darkness and gloom? According to my understanding and experience, darkness is objective and gloom is subjective. When darkness is afar off, it remains darkness, but once we enter into it, it becomes gloom. Gloom is an atmosphere in which we dwell. When we enter into darkness and dwell in it, that darkness becomes gloom. Darkness was not only an objective condition for those in the old covenant; it had become the gloom in which they dwelt
6我们属灵的经历也是这样。我们不寻求主的时候，是在黑暗里。但我们开始追求属灵之事的时候，立即深深感觉，我们是在幽暗里。我们在复兴之前，是在黑暗里。我们复兴之后，是在一种幽暗的光景里。希伯来的弟兄们若回到旧约，就是回到黑暗里，黑暗会把他们带进幽暗。
6The same is true in our spiritual experience. When we were not seeking the Lord, we were in darkness. But when we began to pursue spiritual things, we immediately had the deep sense that we were in gloom. Before we were revived, we were in darkness. After we were revived, we were in a gloomy situation. If the Hebrew brothers had returned to the old covenant where the darkness was, that darkness would have brought them into gloom
4 旋风
4. Whirlwind
7第四项是旋风。（来十二18。）旋风是一种没有方向，也不平和的风。我是出自基督教的背景，其中没有方向，也没有平安。热中犹太教的人也是这样，没有方向，也没有平安。他们只有旋风。
7The next item is the whirlwind (v. 18). A whirlwind is a type of wind that has nodi rection or peace. In my background in Christianity, there was no direction or peace. Neither was there any direction or peace with the Judaizers. With them there was just the whirlwind.
5 角声
5. The Sound of a Trumpet
8旧约的景象中还有角声。（19，出十九13，16，19，二十18。）角声指明一种警告。在宗教中充满了警告，就如：『不可作这个，否则要下地狱，』或是：『要小心，否则会失去你的救恩。』在宗教中，吹警告的角声，多过释放积极的信息。宗教总是说，『要小心，不可作那个，』因为在宗教里，『不可作甚么』总比『可作甚么』多。角声乃是宗教贫乏的记号。宗教没有积极的东西供应人，只会消极的警告人。一切宗教，包括佛教、天主教、更正教，在原则上都是一样，常常拉起警号，告诉我们不可作甚么。
8In the sight of the old covenant there is also the sound of a trumpet (v. 19; Exo. 19:13, 16, 19; 20:18). The sound of a trumpet indicates a warning. Religion is filled with warnings, such as, “Don’t do this or you will go to hell,” or, “Be careful or you will lose your salvation.” In religion, they sound the warning trumpet much more often than they deliver a positive message. Religion always says, “Be careful—don’t do that,” for in religion there are always many more “don’ts” than “do’s.” The sound of the trumpet is a sign of the poverty of religion. Religion has nothing positive to afford us; it can only warn us negatively. Every religion, including Buddhism, Catholicism, and Protestantism, is the same in principle, sounding warnings and telling us what we should not do
6 可怕的说话声音
6. The Terrifying Voice of Words
9旧约景象中的第六项是可怕的说话声音。（来十二19，申四12，出十九。）人在宗教里所有的，最后只是可怕的说话声音，而不是赞美主的欢呼。然而，在召会里，我们总是听见对主的赞美。
9The sixth item in the sight of the old covenant is the terrifying voice of words (v. 19; Deut. 4:12; Exo. 19:19). What people finally have in religion is the 19 terrifying voice of words, not the jubilant praise to the Lord. However, in the church we always hear the praises to the Lord.
二一 切项目都是暂时的
B. All Items Being Temporal
10旧约景象中的一切项目，既都属于旧约时代，所以是暂时的，不是永远的。就如旧造有一天都要过去，旧约的一切项目既属于旧造，也都已经结束。贰恩典这面新约的景象
10Because all the items in the sight of the old covenant were of the old dispensation they were temporal, not permanent. Just as the old creation will one day pass away, so all the items of the old covenant, belonging to the old creation, have been terminated. II. The Scene of the New Covenant on the Side of Grace
一 包含八项，分为四组
A. Comprising Eight Items in Four Pairs
11现在我们要来看恩典这一面新约的景象。（来十二22～24。）这景象包含八项，分为四组。这些项目成组排列，是很有意义的。旧约的六项是单项摆出的，而希伯来六章根基之话的六项，则排列为三组。在十二章这里，我们看见新约的八个项目，排列为四组。
11Now we come to the scene of the new covenant on the side of grace (vv. 22-24). This scene comprises eight items in four pairs. That these items are arranged in pairs is very meaningful. The six items of the old covenant are presented singly, while the six items of the word of foundation in Hebrews 6 are arranged in three pairs. Here, in chapter twelve, we have the eight items of the new covenant arranged in four pairs
1 第一组
1. The First Pair
12第一组是锡安山（22，诗二6，启十四1）与活神的城，就是属天的耶路撒冷。（来十二22，十一10，16，启二一2。）这里没有火，只有一座荣美的山，和一座荣耀的城，就是属天的耶路撒冷，也就是神的居所，并祂宇宙行政的中心。
12The first pair consists of Mount Zion (v. 22; Psa. 2:6; Rev. 14:1) and the city of the living God, heavenly Jerusalem (v. 22; 11:10, 16; Rev. 22:2). Here there is no fire but a beautiful mountain with a glorious city, the heavenly Jerusalem, which is God’s habitation and the center of His universal administration.
2 第二组
2. The Second Pair
13第二组是千万天使整体的聚集，（来十二22，启五11，）和名字记录在诸天之上众长子的召会。（来十二23，二12，路十20。）整体的聚集，或，节期的聚集。原文意，普遍的聚集，全部的聚集，用以说到庆祝公众节期的聚集，就如奥林匹克运动会。整个新约时代就是一个节期，千万的天使，就是在新约下，为承受救恩者效力的服役之灵，（来一14，）乃是一个整体的聚集，庆祝『这么大的救恩』（二）这美妙的节期。这是宇宙中最大、最令人兴奋的运动会！路加十五章七节、十节，和彼前一章十二节主的话，都可指明这一点。我们说过，使徒保罗所用『整体的聚集』这辞，原是形容奥林匹克运动会，那是古希腊最重大的公众竞赛。在奥林匹克运动会的时候，有群众的大聚集。照样，今天在美国举行足球比赛的时候，也有大群的观众。使徒保罗以奥林匹克运动会为背景，给我们看到宇宙间正在进行一场运动会。在这运动会上，千万的天使乃是观众，他们聚集要看竞赛。这运动会就是希伯来十二章前面题到的赛跑。（1。）我们有资格参与这竞赛，天使却没有，他们只配作欢呼的观众。路加十五章七节和十节，主耶稣说，『一个罪人悔改，在神的使者面前，也是这样为他欢喜。』无论何时有罪人悔改，众天使都兴奋起来。我绝对相信，天上的众天使，看见今天主的恢复中所发生的事，也必定非常兴奋。我们是在一个最伟大的竞赛中，而天使乃是我们的观众。
13The second pair is composed of the myriads of angels, that is, the universal gathering (v. 22; Rev. 5:11), and the church of the firstborn ones who have been enrolled in the heavens (v. 23; 2:12; Luke 10:20). The Greek word rendered “universal gathering” may also be translated as “festal gathering.” This Greek word, paneguris, means universal gathering, whole or full assembly, and is used for a gathering of the people to celebrate a public festival, such as the Olympic games. The entire new covenant age is a festival, and the myriads of angels, who are the ministering spirits rendering service to the heirs of salvation (1:14) under the new covenant, are a universal festal gathering 3 celebrating the marvelous festival of “so great a salvation” (2:3), the greatest and most exciting “game” in the universe. The word of the Lord in Luke 15:7 and 10 may indicate this. As we have seen, the Greek word used by the Apostle Paul for “universal gathering” was used to describe the Olympic games, the greatest and most important public games in ancient Greece. At the time of the Olympic games, the people held a large public gathering. In like manner, huge crowds attend football games in the United States today. The Apostle Paul used the background of the Olympic games to show us that in this universe a game is in progress. The spectators at this game are the myriads of angels who have gathered together to watch it. The game is the race mentioned earlier in this chapter (v. 1). We are qualified to participate in this game, but the angels are not. They are only qualified to be the cheering spectators. In Luke 15:7 and 10, the Lord Jesus said, “There is joy in the presence of the angels of God over one sinner that repenteth.” Whenever a sinner is saved, the angels are excited. I wholly believe that the angels in heaven are also very excited about what is happening in the Lord’s recovery today. We are playing the greatest game, and the angels are our spectators.
14保罗把千万的天使，和名字记录在诸天之上众长子的召会摆在一起，是很有意义的。我们是长子，他们是观众；我们是赛跑的人，他们是旁观者。在足球比赛中，观众常比球员更紧张。我们并非一直是兴奋的，但旁观的天使却非常兴奋。彼前一章十二节说到『天使也渴望详细察看这些事』，指明天使也急切想知道这福音竞赛的情形。我不相信欢呼的天使们会对可怜的基督教有兴趣。那里不太会有竞赛，因为那里没有赛程。但今天在召会生活里，有真正的竞赛。每当我们对召会生活所发生的感到兴奋，天使必定比我们更兴奋。召会生活一直使天使非常兴奋。
14It is very significant that Paul put the myriads of angels together with the church of the firstborn ones who are enrolled in the heavens. We are the firstborn, and they are the spectators; we are the runners, and they are the observers. In a football game, the spectators are always more excited than the players. Although we may not always be excited, the angels are very excited as they observe us. First Peter 1:12, speaking of things which “the angels desire to look into,” indicates that the angels are eager to know this gospel game. I do not believe that the cheering angels are very interested in poor Christianity. There is hardly a game there because there is no race there. But there is a real game in the church life today. Whenever we are excited about what is happening in the church life, the angels must be even more excited. The church life has been keeping the angels very excited.
15在全宇宙中，神心意的中心是要得著一班像我们这样的人。天使为此已经等候很久了。如果美国没有甚么球赛，许多美国人会迫不及待，想知道甚么时候才有球赛。照样，历世纪以来，天使们看见那些在天主教里拜偶像、点蜡烛的人，天使们一直在等候、观望，要看见一班真正寻求耶稣的人。每当他们看见了，他们就欢呼赞美。
15The focus of God’sin tent i on in the whole universe is to gain a group of people like us. The angels have been waiting for this for a long time. If there were no games in the United States, many Americans would be waiting, wondering when there would be a game. Likewise, for centuries, the angels, who saw those in Catholicism worshipping idols and burning candles, have been waiting and watching to see a group of real seekers of Jesus. Whenever they see this, they rejoice in a praising way
3 第三组
3. The Third Pair
16新约景象的第三组，是审判众人的神，（来十二23，创十八25，诗九四2，）与被成全之义人的灵。（来十二23。）这一组里，有公义的神作审判者，以及义人的灵，这些义人就是旧约的圣徒，他们是藉著相信基督的豫表而得著成全。
16As the third pair in the scene of the new covenant, we have God, the Judge of all (v. 23; Gen. 18:25; Psa. 94:2), and the spirits of just men who have been made perfect (v. 23). In this pair, we have the just God as the Judge and the spirits of the just men, who are the Old Testament saints, made perfect through their faith in the types of Christ
4 第四组
4. The Fourth Pair
17第四组是新约的中保耶稣（24，八6，九15）与所洒的血，这血所说的比亚伯的血所说的更美。（十二24，九12，14，创四10。）我们看过，耶稣是新约的中保。这里的新，原文指年龄上的新、年轻。在这一组里，我们不仅有新约的中保，救赎主，也有新约的血。在希伯来书里，基督的血特别显著且重要。这血是永约之血，（十三20，）更美的新约是用这血立的；（十29；）藉著这血，基督一次永远的进入至圣所，就为我们得到了永远的救赎。（九12。）基督也用这血洁净了诸天和诸天上一切之物。（22～24。）这血圣别我们，（十三12，十29，）洁净我们的良心，叫我们事奉活神，（九14，）并且为我们所说的，比亚伯的血所说的更美。（十二24。）我们乃是因这血，得以坦然进入至圣所。（十19。）我们不该将这血当作俗物，如同牲畜的血，否则就会遭受神的刑罚。（29。）
17The fourth pair is Jesus, the Mediator of the new covenant (v. 24; 8:6; 9:15) and the blood of sprinkling which speaks better than that of Abel (v. 24; 9:12, 14; Gen. 4:10). As we have seen, Jesus is the Mediator of the new covenant. The Greek word, neos, here means new, fresh with respect to quality. In this pair, we have not only the Mediator, the Redeemer, of the new covenant, but also the blood of the new covenant. In this book, the blood of Christ is particularly prominent and crucial. It is the blood of the eternal covenant (13:20), with which the new and better covenant was enacted (10:29). Through this blood, Christ entered once for all into the Holy of Holies and found eternal redemption for us (9:12). By this blood Christ also cleansed the heavens and all things in the heavens (9:22-24). This blood sanctifies us (13:12; 10:29), purifies our conscience to serve the living God (9:14), and speaks better for us than that of Abel (12:24). It is by this blood that we have boldness for entering into the Holy of Holies (10:19). We should not regard this blood common as animal blood. If we do, we shall suffer God’s punishment (10:29
18基督的血，不仅救赎、圣别、洁净，并且还说话。这血也是说话的血，所说的比亚伯的血所说的更美。亚伯的血向神说话，是为著控诉和伸冤：（创四10～15：）基督的血向神说话，却是为著赦免、称义、和好并救赎。不仅如此，这宝血更为我们向神说话，使永远的新约藉这血（如本书所揭示的）得以立定；并且在这新约里，神必须将祂自己和祂一切的福分，赐给在基督里本于信接受这约的信徒。
18The blood of Christ not only redeems, sanctifies, and purifies; it also speaks. It is the speaking blood, speaking better than the blood of Abel. Abel’s blood speaks to God for accusation and vengeance (Gen. 4:10, 15), whereas Christ’s blood speaks to God for forgiveness, justification, reconciliation, and redemption. Moreover, this precious blood speaks to God for us saying that by it (as unveiled in this book) the new covenant, which is eternal, has been enacted, and that in this new covenant God must give Himself and all His blessings to the believers in Christ who receive this covenant by faith
二一 切项目都是永远的
B. All Items Being Eternal
19新约的八项，因为是在复活的一面，所以都是永远长存的。正如新天新地在旧造过去以后要永远长存，这八项同样要存到永远。希伯来十二章十八至十九节所说的事物，是属地、物质的，表征律法的一面；在那19-一面，所有的人，包括摩西在内，都恐惧战兢。（19～21。）二十二至二十四节所说的事物，是属天的、属灵的，与十八至十九节所列属地、物质的事物成为对比，表征恩典的一面。在恩典这面，众长子和义人的灵，都是藉恩得救的。在旧约之下的人是来到律法那面，我们新约之下的基督徒是来到恩典这面。因此，我们不在律法之下，乃在恩典之下。（罗六。）这一段话，（来十二18～24，）与加拉太四章二十一至三十一节一样，给我们看见，我们不在律法的辖制下，乃在恩典的自由下，作承受产业的后嗣。这就是我们的长子名分！我们不该坠落离开恩典（来十二15）而放弃长子的名分，乃该接受恩典。（28。）恩典这面的事物是属天的，但还没有完全在天上。召会中许多的长子还在地上，义人（旧约圣徒）的灵还在乐园里，就是亚伯拉罕所在的地方，（路十六22～23，25～26，）也是主耶稣和得救的强盗，钉死十架以后所去的地方。（二三43。）
19Because the eight items of the new covenant are on the side of resurrection, all of them are eternal, existing forever. Just as the new heaven and new earth will still remain after the old creation has passed away, so these eight items will remain through eternity. The things mentioned in verses 18 and 19 are earthly or physical, signifying the side of the law, on which side everyone including Moses was terrified (vv. 21). The things mentioned in verses 22 through 24 are heavenly or spiritual, in contrast with the earthly and physical things listed in verses 18 and 19, signifying the side of grace. On this side, both the firstborn ones and the spirits of just men are saved by grace. The people under the old covenant came to the side of the law, whereas we Christians under the new covenant come to the side of grace. Hence, we are “not under law but under grace” (Rom. 6:14). This portion of the 14 word, like Galatians 4:21-31, shows us that we are not under the bondage of law but under the freedom of grace to be heirs of inheritance. This is our birthright. We should not give it up by falling away from grace (v. 15), but rather have grace (v. 28). The things on the side of grace are heavenly, but not all are yet in heaven. A great number of the firstborn ones of the church are still on earth, while the spirits of just men, who are the Old Testament saints, are in paradise where Abraham is (Luke 16:22, 23, 24, 26) and where the Lord Jesus and the saved thief went after they died on the cross (Luke 23:43).
20我们已经看过，在律法那面所列的六项，没有一项是可乐的。首先有一座火烧著的山！谁愿靠近这样的地方？接著有黑暗、幽暗、和狂暴的旋风，最后还有可怕的角声，和严厉警告说话的声音。这一切呈现出可怕的景象！但在恩典这面，一切都是可乐的！这里的八项可看为四组。高升的锡安山和荣美属天的耶路撒冷是第一组，指神的居所和祂宇宙行政的中心。这地方何等可爱！然后是欢呼庆祝的天使，与所效力要承受救恩的人紧紧相联；（来一14；）这些天使和召会中有福的众长子，形成这景象中的第二组。天使的聚集是何等欢乐的展示！他们庆贺那些承受救恩的人成了众长子的召会，有分于新约的福分。审判众人的公义之神，以及义人（旧约圣徒）的灵，（他们的身体尚未复活，不配列在这里，）同为第三组，为展示神如何是义的，就因旧约中义之圣徒的信心，称他们为义。末了，是亲爱的主耶稣，和祂所洒的宝血，构成最后一组。主耶稣是新约那更美之约的中保，祂的血说出更美的事。这指明祂用更美的血立了更美的约；也指明祂已经死了，将这新约当作新遗命，遗赠给信徒；且指明祂现今是这新遗命的申保、执行者，使其申所包含一切有福的事实都完全实现。这是何等可乐的景象！与律法那面的景象是何等的对比！在律法那面，没有说到神、救主，连天使也没有说到！难怪在那里一个得救的人也看不到！然而，恩典这面的景象，有称人为义的神，有救主，就是新遗命的中保，连同祂说话的血，有效力的天使，和得救之人的聚集（召会），以及得称义之圣徒的灵。律法那面的景象，结束于可怕的角声和警告的话；恩典这面的景象，结束于同情的中保和辩护的说话。看过这样的对比以后，谁还那么愚昧，离开恩典的一面而转向律法的一面！恩典这面的八项不仅是属天的、属灵的、也是永远的。因此，即使天被震动，（26，）这八项永远的事物，仍要常存。（27。）
20As we have seen, none of the six items listed on the side of the law is pleasant. Firstly, there is a mountain set on fire! Who would approach such a place! Then, the darkness, the gloom, and the stormy whirlwind. Lastly, the terrifying sound of the trumpet and the solemn warning voice of words. All these together present a fearful sight. On the side of grace, however, everything is pleasant. The eight items here may be considered as four pairs. The elevated Mount Zion and the beautiful heavenly Jerusalem are the first pair, denoting God’s habitation and the center of His universal administration. What a lovely place! Then the celebrating jubilant angels, so much related to the heirs of salvation to whom they minister, and the blessed firstborn ones of the church form the second pair in the scene. What a joyful demonstration of an angelic gathering! They celebrate the human heirs of salvation participating in the blessings of the new covenant as the church of the firstborn ones. God, the Judge of all, who is just, and the spirits (their bodies, not resurrected, are not worthy of listing here) of just men, the Old Testament saints, are related together as the third pair, showing how God, being just, justifies the just saints of old because of their faith. Lastly, the dear Lord Jesus, the Mediator of the new covenant, which is “a better covenant,” and His precious sprinkled blood, which speaks better things, compose the last pair, indicating that a better covenant has been enacted with His better blood, that He died and has bequeathed this new covenant as a new testament to His believers, and that He is now the Mediator, the Executor, of this new testament to enforce the full realization of all the blessed facts which are contained within it. What a pleasant scene! What a contrast to the sight on the side of the law, where no God, no Savior, and even no angels are mentioned! No wonder not one saved person is seen there! In the scene of grace, there is the justifying God, the Savior who is the Mediator of His new covenant with His speaking blood, the ministering angels with the assembly (the church) of the saved ones, and the spirits of the justified saints. On the side of the law, the sight ends with a terrifying trumpet and the warning words. On the side of grace, the scene ends with a sympathizing Mediator and a vindicating speaking. After looking at such a contrast, who would be so foolish to leave the side of grace and turn to the side of the law? All eight things on the side of grace are not only heavenly or spiritual but also eternal. Hence, even when the heaven will be shaken (v. 26), these eight things, which are eternal, will still remain (v. 27).