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希伯来书生命读经 · 第56篇

为著召会生活经历基督

The Experiences Of Christ For The Church Life
1在本篇信息中，我们要来看为著召会生活经历基督。（来十三8～15。）但在讲这之先，我有负担再说一点关于道路、赛程和路径的话，特别要说到一个赛程成了许多路径。我们来看帐幕中器具的排列，就能看出基督如何是道路又是赛程，一个赛程又如何成了许多路径。我们都知道，祭坛和洗濯盆是在外院子；陈设饼桌子、灯台和香坛是在圣所；约柜和其中的金罐、发芽的杖、见证的版，是在至圣所里。祭坛、洗濯盆、香坛和约柜，摆列成一条线，而陈设饼桌子和灯台则成一条交叉的线。这两条线相交成一个十字架。这些项目的每一项，都表征基督的一方面。
1In this message we come to the experiences of Christ for the church life (13:8-15). Before I come to this matter, however, I am burdened to say a further word about the way, the race, and the paths, particularly about the one race becoming the many paths. By looking at the arrangement of the furniture in the tabernacle, we can see how Christ is the way and the race, and how the one race becomes many paths. As we have seen, the altar and the laver are in the outer court; the showbread table, the lampstand, and the incense altar are in the Holy Place; and the ark, containing the golden pot, the budding rod, and the table of the testimony, is in the Holy of Holies. The altar, laver, incense altar, and ark form a line, and the showbread table and the lampstand form an intersecting line. These two lines form a cross. Each of these items signifies an aspect of Christ
2我们来看一个罪人到基督面前的经历。首先他来到祭坛跪下认罪，接受基督作他的代替、救赎主和救主；他在祭坛这里开始享受基督。在祭坛经历了基督以后，他来到表征救赎主成了赐生命之灵（林前十五45下，林后三17）的洗濯盆，在那里他经历了活水的洗净。洗濯盆之水的洗净和祭坛之血的洗净不同。祭坛的血洗去我们的罪，洗濯盆的水洗去属地的污秽。许多基督徒在祭坛和洗濯盆、洗濯盆和祭坛之间，往返来去，但我们必须走一条直路，进入圣所。我们进了圣所，就向右转，到陈设饼桌子那里，享受基督作生命的饼。我们进到召会之前，从未听说基督是可吃的。但主耶稣说，『我就是生命的粮，』又说，『那吃我的人，也要因我活著。』（约六48，57。）我们进到召会之后，就得著帮助，懂得吃基督，从祂得𫗪养，甚至可以咀嚼祂。在陈设饼桌子从基督得𫗪养之后，我们就当转身直走到灯台。在灯台这里，我们为生命之光所照亮，（一4，）而这光是因基督的𫗪养而来的。从灯台那里，我们再转身走到中间线，然后向左转，走到香坛，经历基督在复活里作馨香之气，使我们蒙神悦纳。这种香坛的经历，把我们直接带进至圣所。在帐幕中，我们看见好几段路径：从十字架到洗濯盆，从洗濯盆到陈设饼的桌子，从陈设饼的桌子到灯台，从灯台到香坛，以及从香坛到至圣所里的约柜。我们只要在至圣所里，就是在神的荣耀中。但我们不该停在那里，而必须更往前，经历约柜里一切的内容，以基督作隐藏的吗哪为𫗪养，有分于祂作发芽的杖，并经历生命之律的运行。我们已经看过，生命之律的运行，要把我们作成神标准模型的团体复制品，好成就神永远的定旨。从外院子的祭坛到至圣所里的约柜，一切路径都是使我们完成神的经纶，并享受长子名分的道路。至终，这乃是达到完全、得著荣耀、并完满享受神的路。我们所需要的一切，都在这条路上。
2Consider the experience of a sinner who comes to Christ. Firstly, he comes to the altar where he kneels down, makes confession, and takes Christ as his substitute, Redeemer, and Savior. Here at the altar he begins to enjoy Christ. After experiencing Christ at the altar, he goes to the laver, which signifies that the Redeemer has become the life - giving Spirit (1 Cor. 15:45b; 2 Cor. 3:17), and there he experiences the washing of the living water. The washing of the water in the laver is different from the washing of the blood at the altar. The blood at the altar washes away our sins; the water of the laver washes away the earthly dirt. While many Christians go back and forth between the altar and the laver, the laver and the altar, we need to take a straight path into the Holy Place. Once we are in the Holy Place, we make a right turn to the showbread table where we enjoy Christ as the bread of life. Before coming into the church, we never heard that Christ was eatable. But the Lord Jesus said, “I am the bread of life,” and “He who eats Me shall also live because of Me” (John 6:48, 57, Recovery Version). Now, after coming into the church, we have been helped to eat Christ, to feed on Him, and even to masticate Him. After feeding on Christ at the showbread table, we must make an about-face and take a straight path to the lampstand. Here at the lampstand we are enlightened by the light of life (John 1:4), that is, by the light which comes from feeding on Christ. At the lampstand we make another about-face to the central line, and then make a left turn and go to the incense altar to experience Christ in resurrection as the sweet fragrance by which we are accepted of God. This experience of the incense altar will then usher us directly into the Holy of Holies. In the tabernacle we can see several paths: the path from the cross to the laver, from the laver to the showbread table, from the showbread table to the lampstand, from the lampstand to the incense altar, and from the incense altar to the ark in the Holy of Holies. Once we are in the Holy of Holies, we are in the shekinah glory. But we should not stop there. We must proceed even further and experience all the contents of the ark, feeding upon Christ as the hidden manna, partaking of Him as the budding rod, and experiencing the working of the law of life. As we have seen, the working of the law of life will make us the corporate reproduction of God’s standard model for the fulfillment of His eternal purpose. All the paths from the altar in the outer court to the ark in the Holy of Holies are the way for us to have the fulfillment of God’s economy and the enjoyment of the birthright. Ultimately, it is the way into perfection, glorification, and the full taste of God. Everything we need is on this way.
3我们一旦在这条路上，就不该再徘徊踌躇。我们必须奔跑赛程，忘记犹太教、基督教、和其他的宗教。我们一开始上路奔跑，这条路立即成了包括许多路径的赛程。从祭坛到洗濯盆的路径，从洗濯盆到陈设饼桌子的路径，从陈设饼桌子到灯台的路径，从灯台到香坛的路径，从香坛到约柜的路径这一切路径，组成了神独一的道路。在基督这条道路上，为甚么我们需要转许多弯？因为我们需要十字架消除我们里面一切消极的东西。我曾指出，帐幕中器具的排列，形成一个十字架的样子。在基督里的道路，是十字架的形状。事实上，那条道路就是十字架。我们从外院子的祭坛上路时，装满了许多消极的东西，就如罪、世界、肉体、情欲和撒但。但是当我们沿这些路径往前且转弯时，这些消极的东西就被除去。当我们到达至圣所里的约柜时，我们就成了洁净的人。我再说，一切消极的东西，都被这条路径的转弯除去了。转了那些弯以后，所剩下的就是复活、拔高的人性，适合与神性调和。这是何等的美好！惟独神能这样的设计。
3Once we are on this way, we should not linger or hesitate. We must run the race, forgetting Judaism, Christianity, and every other religion. As soon as we start to run on the way, it becomes a race composed of many paths. The path from the altar to the laver, from the laver to the showbread table, from the showbread table to the lampstand, from the lampstand to the incense altar, and from the incense altar to the ark—these are the paths which compose God’s unique way. Why do we need so many turns in Christ as the way? Because we need the cross to eliminate all the negative things in us. I have already pointed out that the arrangement of the furniture in the tabernacle forms the symbol of the cross. The way in Christ is in the shape of a cross. In fact, the way even is the cross. When we begin at the altar in the outer court, we are filled with many negative things, such as sin, the world, the flesh, lusts, and Satan. But as we move along the paths, making all the turns, these negative things are crossed out. Once we reach the ark in the Holy of Holies we are a purified person. I say again that all the negative things are crossed out by the turns which form the paths. What remains after making all these turns is a resurrected, uplifted humanity which is suitable to be mingled with divinity. How marvelous this is! Only God could have designed it
4现在我们来看希伯来十三章八至十五节，对基督的经历。希伯来书前十二章既已讲了那么多的事情，我们要问，为甚么作者还要把十三章里对基督的经历包括在内？这是因为犹太教的人，用他们吃节期的筵席这一项宗教的仪式，吸引希伯来的信徒。按照旧约，以色列人一年三次要到耶路撒冷，过节敬拜神，一同吃喝好几天。在这些节期中，他们都吃节期的食物。这种一同吃喝，是非常吸引人的事，也就是九节的背景；那里说，『你们不要被各样怪异的教训带入歧途，因为心靠恩典得坚固，不靠祭物作食物，才是好的；那靠祭物作食物而行的，从来没有得著益处。』这里的食物与恩典相对，指旧约礼仪规条中的食物，（九10，西二16，）就是热中犹太教者想用以将希伯来的信徒带入歧途，以致不能享受恩典，就是不能在新约里有分于基督的。
4Now we may come to the experiences of Christ in 13:8-15. Since so many things have been covered in the first twelve chapters of Hebrews, why does the writer include the experiences of Christ found in chapter thirteen? Because the Judaizers were using a certain aspect of their religious ceremonies — the eating of the festival food — to attract the Hebrew believers. According to the Old Testament, the children of Israel came to Jerusalem three times a year for the worship of God in their annual feasts, coming together to feast for several days. In these feasts they ate the festival food. This eating together, which was a very attractive thing, is the background of verse 9, which says, “Do not be carried away with various and strange teachings, for it is good for the heart to be confirmed by grace, not by foods, in which those who walked were not profited.” The word “food” mentioned here is in contrast with “grace” and refers to the foods of the ceremonial observances of the old covenant (9:10; Col. 2:16) which the Judaizers used in their at tempts to carry away the Hebrew believers from the enjoyment of grace, which is the participation in Christ in the new covenant.
5当以色列人过节时，大家都非常的兴奋，比欧美人过圣诞节更加兴奋。那些寻求基督的人，很难脱离这种迷人的吸引。热中犹太教的人可能来到希伯来的信徒这里，对他们说，『再过几天，住棚节就要开始了。你若不去，就失去一切的享受。当我们在那里歌唱，住在一起，享受美地一切的丰富时，你在那里？你不过是在小屋子里的召会那里聚会。你在那里有甚么可吃的？你若到那里去，就会失去宰杀和吃祭牲的权利。你若想吃，就必须同我们到圣殿去。但是你放弃了我们宝贵的筵席。这意思是说，你们这些所谓的基督徒，竟然失去了这一切的享受。』假如你是当时的犹太人，你能抵挡这样的吸引么？我们大多数人恐怕无法抗拒。那时，也许有一位信徒来到希伯来基督徒中间说，『不可回到圣殿去。若是回去，就会坠落离开神的恩典。不要听从我们老旧宗教里有关饮食的怪异教训。基督是实际，祂是一切。』希伯来的信徒处于两难之间，不知如何是好。因此，作者就在希伯来十三章，给他们一些强有力的话语。
5At the time of their festivals, all the Israelites were excited, much more excited than Americans and Europeans are at Christmas time. It was very difficult for the seekers of Christ to stay away from such a charming attraction. The Judaizers might have come to the Hebrew believers, saying, “In a few days the feast of tabernacles will begin. If you don’t go, you will lose all the enjoyment. Where will you be while we are singing, dwelling together, and enjoying all the riches of the good land? You will be assembling with that church in a little house. What will you have to eat there? If you go there, you will lose the right to kill the sacrifices for your eating. If you want to eat, you must go with us to the temple. But you have given up our precious feast. This means that you so-called Christians have lost all this enjoyment.” If you were a Jew and had been there at the time, could you have withstood this attraction? Most of us would have been unable to resist. Then a fellow believer might have come to the Hebrew Christians, saying, “Don’t go back to the temple. If you do, you will fall away from the grace of God. Don’t listen to the strange teachings about the food in our old religion. Christ is the reality. He is everything.” In the midst of such a dilemma, the Hebrew believers did not know what to do. Because of this, the writer gave them a strong word in chapter thirteen
壹 基督永不改变，永远是一样的
I. CHRIST BEING UNCHANGEABLE
REMAINING THE SAME FOREVER
6八节说，『耶稣基督，昨日、今日、直到永远，是一样的。』基督是七节神话语的执事们所传讲并教导的话，是他们所过的生活，也是他们信心的创始者与成终者；祂是永久长存、不能改变、也没有改变的，直到永远祂仍是一样。（一～12。）作者似乎是在告诉希伯来信徒：『弟兄们，神打发祂的使者向你们传讲基督的话。基督不仅是他们所传讲的话，也是他们所过的生活。这位基督永远是一样的。祂昨日、今日、直到永远，是一样的。你们从前接受祂作基督，如今就不该因那些关于饮食的怪异教训，改变了你们的观念。不要为著这礼仪中的一口食物，卖了你们在基督里的长子名分。你们若没有接受基督，我不会对你们说这种话。但你们已经接受了这位不能改变的基督。既然祂不改变，你们也不应当改变。千万不要被那些礼仪饮食的怪异教训带入歧途。那些饮食根本算不得甚么。』希伯来书是一卷深奥的书，单从白纸黑字上并不能明白。我们若要了解十三章，就必须进入本书的深处。
6Verse 8 says, “Jesus Christ is the same yesterday, and today, and forever.” The Christ, who is the word which the ministers of the word of God in verse 7 preached and taught, who is the life which they lived, and who is the Author and Perfecter of their faith, is perpetual, unchangeable, and unchanging. Here mains the same forever (1:11-12). The writer seemed to be telling the 11 Hebrew believers, “Brothers, God sent His messengers to preach to you the word of Christ. Christ was not only the word they preached, but the very life by which they lived. This Christ is always the same. He is the same yesterday, today, and forever. If you accepted Him as the Christ in the past, you should not change your concept now due to the strange teachings about eating. Do not sell your birthright in Christ for one meal of this ceremonial eating. If you had not received Christ, I would not speak to you this way. But you have received the unchangeable Christ. Since He does not change, you should not change either. Do not be distracted by the strange teachings about ceremonial eating. That eating means nothing.” Hebrews is a deep book. We cannot understand it according to the black and white letters. If we would understand chapter thirteen, we must plunge into the depths of this book.
贰 持定那不改变的基督，而过真实且稳固的召会生活
II. HOLDING ON TO THE UNCHANGEABLE CHRIST
FOR A TRUE AND STEADFAST CHURCH LIFE
7九节题到『各样怪异的教训』。我们要过真实且稳固的召会生活，就必须持定那不变的基督，不被各样怪异的教训带入歧途；这些教训总是为撒但利用，在召会中引起分争，甚至分裂。因著这些怪异的教训会引起分争和分裂，因此使徒嘱咐人不可教导不同的事。（提前一3。）这各样怪异的教训，必是当时热中犹太教者所教导的。作者警告希伯来的信徒，不要被他们的教训带入歧途，离开新约之下的召会生活。在召会中绝不可传另一位耶稣，和另一个福音。（林后十一4，加一8～9。）我们要过真实且稳固的召会生活，就必须持定那昨日、今日、直到永远是一样的基督，不被各样怪异的教训带入歧途。
7Verse 9 mentions “various and strange teachings.” For a true and steadfast church life, we must hold on to the unchangeable Christ and not be carried away with various and strange teachings used by Satan to cause dissension and even division in the church. Because of the dissension and division caused by strange teachings, the apostle charged people “not to teach differently” (1 Tim. 1:3, Gk.). These various and strange teachings must have been taught by the Judaizers at that time. The writer warned the Hebrew believers not to let the teachings carry them away from the church life under the new covenant. There must not be “another Jesus,” “another gospel,” preached in the church (2 Cor. 11:4; Gal. 1:8-9). For a true and steadfast church life, we must hold on to the Christ who is the same yesterday, today, and forever, and not be carried away with various and strange teachings
III. BEING CONFIRMED BY GRACE TO REMAIN
参 靠恩典得坚固，留在新约里，享受基督作恩典
IN THE NEW COVENANT TO ENJOY CHRIST AS GRACE
8热中犹太教者，利用他们旧约礼仪规条中的食物，来引岔希伯来的信徒，所以本书的作者嘱咐信徒们，要靠恩典得坚固。在当时，靠恩典得坚固，就是留在新约里，享受基督作恩典，（加五4，）不被带入歧途回到犹太教，有分于他们宗教的礼仪，吃他们的食物（祭物）。
8As the Judaizers used the foods of their ceremonial observances of the old covenant to distract the Hebrew believers, so the writer of this book charges the believers to be confirmed by grace. At that time, to be confirmed by grace was to remain in the new covenant to enjoy Christ as grace (Gal. 5:4) and not to be carried away to Judaism to participate in the eating of foods in the Jewish religious ceremonies.
9今天有些亲爱的圣徒，已经看见了主的恢复，但在过圣诞节这件事上，把他们的长子名分卖了。他们庆祝圣诞节，就像犹太教的宗教吃喝一样。许多欧美的基督徒，对于放弃圣诞老人和圣诞树，感到相当困难。那些圣诞树、圣诞老人和圣诞袜的教训，都是今天各样的怪异教训。一些西方世界的圣徒，已经被这些事引岔，而离开主的恢复。我们若把这些东西拿走，许多孩子都要放弃召会，许多作祖父母的会不高兴，说，『这个传道人是谁？竟然来到我们的国家，打掉了圣诞节、圣诞老人和圣诞袜？』另外有人会说，『我们知道主的恢复是正路，但是因为我们的孩子们放弃不了圣诞节，所以我们不能走这条路。』原则上，他们被今天的宗教吸引出去，正如第一世纪的希伯来信徒，被节期的食物吸引而偏离一样。
9Many dear ones have seen the Lord’s recovery, but due to the matter of Christmas, they sold their birthright. Their Christmas celebration was like the religious meals in Judaism. Many American and European Christians find it difficult to give up Santa Claus and Christmas trees. The teachings about Christmas trees, Santa Claus, and stockings are some of today’s various and strange teachings. A number of saints in the western world have been distracted from the Lord’s recovery by these very things. If we would take away these things, many of the children would forsake the church, and many grandparents would be unhappy, saying, “Who is this preacher who comes to our country to take away Christmas, Santa Claus, and the Christmas stockings?” Others have said, “We know that the Lord’s recovery is the way, but because our children cannot give up Christmas, we cannot take this way.” In principle, they have been drawn away by today’s religious attractions as the Hebrew believers were by the festival food sin the first century
IV. THE CROSS BEING OUR ALTAR
肆 十字架是我们的祭坛，基督在其上将自己
ON WHICH CHRIST OFFERED HIMSELF
当作赎罪祭献上
AS THE SIN OFFERING
10希伯来十三章十节说，『我们有一祭坛，其上的祭物，是那些事奉帐幕的人没有权利吃的。』这祭坛必是指十字架，主耶稣为我们的罪在其上将自己当作祭物献上。（十12。）照旧约献祭的条例，赎罪祭的血要带进至圣所或圣所，为著遮罪；赎罪祭的祭牲没有甚么给献祭的祭司或献祭的人吃，乃要全部烧掉。（利四2～12，十六27，六30。）因此，那些事奉帐幕的人，没有权利吃祭坛上的赎罪祭牲。（在新约中，主的十字架就是祭坛的应验。）热中犹太教者怪异的教训，企图用食物将新约信徒带入歧途，使他们不能享受基督，希伯来十三章十节对此作了有力的反驳。热中犹太教者著重宗教事奉中所享受的食物，但本书作者辩驳说，在赎罪祭这每年一次为遮罪而献的基本祭中，（利十六，）没有甚么给人吃的。赎罪祭不是给人吃，乃是给人接受遮罪的功效。现今真正的赎罪祭乃是基督，祂已经为我们的罪，将自己献给神，为我们成就了完全的救赎（比遮罪更好），将我们带进新约下在祂里面对神恩典的享受。我们今天所需要的，不是吃旧约事奉中的食物，乃是接受基督献祭的功效，并且在新约的恩典里，出到营外，离开犹太宗教跟随祂。
10Verse 10 says, “We have an altar, from which they have no right to eat who serve the tabernacle.” This altar must be the cross on which the Lord Jesus offered Himself as the sacrifice for our sins (10:12). According to the regulations regarding the offerings in the Old Testament, the sacrifice for sin, or sin offering, whose blood was brought into the Holy of Holies or Holy Place for atonement, afforded nothing for the offering priest or the offerer to eat. The entire offering was burnt (Lev. 4:2-12; 16:27; 6:30). Hence, from the altar of the sin offering (which in the fulfillment of the New Testament is the Lord’s cross) those who served the tabernacle have no right to eat. Verse 10 is a strong argument against the food used by the Judaizers in their strange teaching, attempting to carry away the new covenant believers from the enjoyment of Christ. As we have seen, their emphasis was on the food which they enjoyed in their religious services. But the writer of this book argues that in the sin offering, the basic offering for their yearly atonement (Lev. 16), there was nothing for anyone to eat. With the sin offering it is not a matter of eating, but of receiving its efficacy. Now the real sin offering is Christ, who has offered Himself to God for our sins and accomplished full redemption for us that we might be brought into the enjoyment of God’s grace in Him under the new covenant. What we need today is not to eat the foods of the old covenant services, but to receive the efficacy of Christ’s offering and follow Him in the new covenant grace outside the camp, outside the Jewish religion
11希伯来书只陈明基督作赎罪祭，没有题祂作别的祭物。我们与神之间的问题，基本上是罪的问题，所以赎罪祭就是所有祭物中最基本和最重要的祭。如果我们罪的问题未得解决，我们与神之间的问题就仍旧存在。本书多次告诉我们，基督将自己献上，（七27，九14，）都是说到基督将自己当作赎罪祭献上。因此，十三章的论点乃是这样：无论希伯来的基督徒参加过多少次节期，吃过多少次礼仪的食物，他们总不能吃赎罪的祭牲。但他们现在享受基督作赎罪祭。这祭是没有甚么给在犹太教中的人吃的。不仅如此，十一节说，『原来祭牲的血，由大祭司为著罪带进至圣所，祭牲的身体，被烧在营外。』基督的身体，被带到城门外。祂在那里受死，就某种意义说乃是被焚烧。基督作为赎罪祭，不是作食物，乃是在城门外作牺牲。
11In this book Christ is presented only as the sin offering, not as any other offering. Since our problem with God is basically a problem of sin, the sin offering is the basic and most crucial of all the offerings. If our problem of sin had not been solved, our problem with God would still remain. Several times in this book we are told that Christ offered Himself (7:27; 9:14), but each time we see that Christ offered Himself as the sin offering. Thus, the argument in chapter thirteen is this: however much the Hebrew Christians went to the festivals to eat the ceremonial meals, they could not eat of the sin offering. But now they enjoy Christ as the sin offering. Of this offering there was nothing for those in Judaism to eat. Furthermore, verse 11 says, “The bodies of those animals, whose blood is brought into the Holy of Holies by the high priest concerning sin, are burned outside the camp.” Christ’s body was carried outside the gate. There He suffered death and, in a sense, was burned. As the sin offering, Christ is not for food but for sacrifice outside the gate
伍 基督的身体在城门外受十字架的死，祂的血被带进至圣所，使我们成为圣别
V. Christ’s Body Suffering The Death Of The Cross Outside The Gate And His Blood Being Brought Into The Holy Of Holies For Our Sanctification
12十二节说，『所以耶稣为要藉自己的血圣别百姓，也就在城门外受苦。』赎罪祭的血，在遮罪日被带进至圣所里为百姓遮罪；祭牲的身体，乃被烧在营外。（利十六14～16，27。）这是豫表基督作真赎罪祭，祂的血被带进真至圣所里，为我们完成救赎；祂的身体乃在耶路撒冷城门外，为我们牺牲。
12Verse 12 says, “Wherefore also Jesus, that He might sanctify the people through His own blood, suffered outside the gate.” The blood of the sin offering being brought into the Holy of Holies on the day of atonement to make atonement for the people and its body being burnt outside the camp Lev. 16:14-16, 27) typify the blood of Christ, the real sin offering, being brought into the true Holy of Holies to accomplish redemption for us and His body being sacrificed for us outside the gate of the city of Jerusalem
13基督的身体，在城门外为我们在十字架受死；祂的血被带进至圣所，为要圣别我们。（来十三11～12。）本书向我们揭示，神属天的呼召是要使我们成为圣别的子民，（三1，）就是圣别归神的人。基督是那圣别人的，（二11，）祂在十字架上受死，流出血来，又带著祂的血进入至圣所，（九，）使祂能藉著祂属天祭司职分（七26）的天上职事，（八2，6，）作圣别人的工作；并使我们藉著祂的血进入幔内，有分于祂这位属天的圣别人者。我们这样有分于祂，就能藉十字架这圣别人的路，跟随祂出到营外。
13Christ’s body suffered the death of the cross outside the gate, and His blood was brought into the Holy of Holies for our sanctification (vv. 11-12). This book unveils that God’she aven ly calling is to make us a heavenly people (3:1), a people who are sanctified unto God. Christ is the Sanctifier (2:11). He suffered the death of the cross, shed His blood on it, and entered the Holy of Holies with His blood (9:12) that He might be able to do the sanctifying work by the heavenly ministry (8:2, 6) of His heavenly 12 priesthood (7:26), and that we might enter “within the veil” by His blood to participate in Him as the heavenly Sanctifier. By participating in Him in this way, we shall be enabled to follow Him outside the camp by the sanctifying pathway of the cross.
陆 出到营外就了祂去，
VI. GOING FORTH TO HIM “OUTSIDE THE CAMP
忍受祂的凌辱，
BEARING HIS REPROACH TO FOLLOW HIM
跟随祂走十字架圣别人的路
IN THE SANCTIFYING PATHWAY OF THE CROSS
14主藉自己的血进入至圣所，（九12，）这血已经开创了一条又新又活的路，使我们进入幔内，在诸天之上享受祂这位得荣者；（十19～20；）祂在十字架上为我们牺牲的身体，也开创了一条十字架的窄路，使我们出到营外，在地上跟随祂这位受苦者。十三节说，『这样，我们也当出到营外就了祂去，忍受祂所受的凌辱。』我们若是真基督徒，就必须经历基督，但不是藉著吃宗教的食物，乃是出到营外忍受祂的凌辱，跟随祂走十字架圣别人的路。我们必须在这特别的一面经历基督。我们若要在这一面经历基督，就必须进入幔内，就是进入至圣所，享受祂在属天的祭司职分里，作属天的圣别人者。（十19～20，六19～20。）我们曾指出，十三章里说到许多召会生活中所需要的美德。若没有这些美德，就无法有召会生活。假如希伯来的信徒又回到圣殿去吃礼仪的食物，他们就是丢弃对那曾被宗教弃绝之基督的经历。他们若在这一面丢弃基督，回到犹太教吃礼仪的食物，他们就不可能有召会生活。今天的原则也是一样。那些放弃召会聚会，而回到基督教宗教作法的人，就是放弃他们长子的名分。那些作这样事的人，不关心基督与召会；他们只顾到今天宗教的吸引。他们既卖了长子的名分，就不能享受基督，也不能尽祭司职分和君王职分。你认为这样的信徒，能在千年国里享受长子的名分为赏赐么？根据新约清楚的启示，我们今天若不操练灵而留在召会里，享受基督作美地，并且尽祭司职分和君王职分，我们在千年国里就不配享受长子的名分为赏赐。我们若要运用自己的长子名分，好在国度里得著赏赐，就必须留在召会里。
14The Lord’s blood, through which He entered into the Holy of Holies (9:12), has opened a new and living way for us to enter “within the veil” to enjoy Him in the heavens as the glorified One (10:9-20); and His body, which was sacrificed for us on the cross, cut the narrow way of the cross for us to go outside the camp to follow Him on earth as the suffering One. Verse 13 says, “Let us therefore go forth unto Him outside the camp, bearing His reproach.” If we would be real Christians, we must experience Christ, not in the way of eating a religious meal, but in the way of going outside the camp to bear His reproach, following Him in the sanctifying pathway of the cross. We must experience Christ in this particular aspect. If we would experience Him in this aspect, we must enter “within the veil,” that is, enter into the Holy of Holies, to enjoy Him as our heavenly Sanctifier in His heavenly priesthood (10:19-20; 6:19-20). As we have pointed out, chapter thirteen covers many virtues needed for the church life. If we do not have these virtues, we cannot have the church life. Suppose the Hebrew believers had gone back to the temple to eat the ceremonial food. By doing that they would have been forsaking the experience of Christ as the One who was rejected by religion. If they had forsaken Christ in this aspect, returning to eat the ceremonial food in Judaism, it would have been impossible for them to have the church life. The principle is the same today. Those who have forsaken the church meetings and have returned to the religious practices in Christianity have given up their birthright. Those who have done this do not care for Christ and the church; they only care for today’s religious attractions. Since they have sold their birthright, they can neither enjoy Christ nor exercise the priesthood and the kingship. Do you think that such believers will enjoy the birthright as the reward in the millennial kingdom? According to the clear revelation in the New Testament, if we do not exercise our spirit to remain in the church, enjoy Christ as our good land, and practice our priesthood and kingship today, we shall not deserve to enjoy our birthright as a reward in the millennial kingdom. If we would have the exercise of our birthright which will issue in receiving the reward in the kingdom, we must remain in the church.
15为著能留在召会里，我们就必须放下所有宗教的作法。有人以前作过牧师，仍然喜欢牧师的尊称，而不愿意放弃这头衔。虽然只有神是可敬的，（诗一一一，）但他们坚持要保留可敬的尊称，（英文里对牧师的尊称，reverend，有可敬之意─译注，）享受这样的尊称作他们宗教的食物。保留这样的头衔有甚么益处？你若要保留，就必须付出你的长子名分为代价。我们的心必须靠恩典得坚固，不是靠任何宗教食物，也就是说，
15In order to remain in the church, we must drop every religious practice. Some who have been pastors enjoy being called reve rend, being unwilling to drop this title. Although only God is reverend (Ps a. 1 1 1:9), they insist on keeping this title, enjoying it as their 9 religious food. What profit is there in keeping such a title? If you keep it, you do so at the cost of your birthright. Our heart must be confirmed by grace, not by any religious food, that is, not by any religious attractions, positions, titles, and practices. We must forsake them all.
16不靠任何宗教的吸引、地位、头衔和作法。我们必须将这一切全都丢弃。
16
17恩典是在赛程上，在路径上的。我们不该被带入歧途，离开这赛程的任何路径，而要持续在这恩典的赛程上。但是有许多事物在等待机会，要把我们带离这个赛程的路径，就是离开对恩典的享受。帐幕器具的排列启示，这赛程上的每一条路径，都是对基督一方面的享受。我们必须在基督的享受里，继续奔跑这段赛程。不要被那些头衔、地位、或宗教的吸引带入歧途，因为那些只不过是宗教的『食物』。我们必须为著召会生活经历基督作我们的恩典。我们若不是这样经历祂，就无法过召会生活。
17Grace is on the race, on the path. We should not be distracted from any path of this race, but continue on the race of grace. But many things are waiting for an opportunity to distract us from the paths of this race, that is, from the enjoyment of grace. As the arrangement of the furniture in the tabernacle reveals, every path of this race is an aspect of the enjoyment of Christ. We must keep on running this race in the enjoyment of Christ. Never be distracted by titles, positions, or religious attractions, all of which are merely religious “foods.” We must experience Christ as our grace for the church life. If we do not experience Him in such a way, we cannot have the church life
18我们若要在这一面经历基督，就必须走十字架的路，忍受宗教的逼迫、拒绝和反对。基督既在城门外受苦，我们也必须跟随祂出到城门外，忍受祂的凌辱。我们今天若有分于祂的受苦，将来也必有分于祂的荣耀。我们若这样经历基督，在十字架的路上忍受祂的凌辱，就必蒙保守在丰富的召会生活里，而每一次召会的聚会，也必定是拔高和丰富的。在这样的召会生活中，我们能应用长子的名分。这会使我们在要来的国度里，得著赏赐。
18If we would experience Christ in this aspect, we must take the way of the cross, suffering persecution, rejection, and opposition from religion. Christ suffered outside the gate, and we must follow Him outside the gate to bear His reproach. If we share His suffering today, in the future we shall share in His glorification. If we experience Christ in this way, bearing His reproach on the pathway of the cross, we shall be kept in the rich church life, and every meeting of the church will be uplifted and enriched. In such a church life we shall be able to exercise our birthright. This will issue in our receiving the reward in the coming kingdom
柒 在这里本没有常存的城，没有组织的范围，乃是寻求那要来的城，就是神的圣城新耶路撒冷
VII. Having Here No Permanent City, No Organized Realm, But Seeking The Coming One, God’sHo ly City, The New Jerusalem
19希伯来十三章十二节说到『在城门外』，而十三节告诉我们要『出到营外』。这里的城门是指耶路撒冷城的门。城表征属地的范围，营表征属人的组织。二者都表征一件东西，就是犹太宗教，连同其属地和属人的两面。犹太教既属地，又属人。十四节说，『我们在这里本没有常存的城，乃是寻求那要来的城。』这意思是说，我们没有常存的城，没有任何组织的范围，乃是寻求那要来的城，就是神的圣城新耶路撒冷。（启二一2，10。）希伯来书的作者在这几节中用『我们』这个辞，表示他认为自己和读者都是真正过河的希伯来人，像列祖一样。（来十一9～10，13～16。）
19Verse 12 speaks of being “outside the gate,” and verse 13 tells us to go “outside the camp.” The gate here is the gate of the city of Jerusalem. The city signifies the earthly realm, and the camp signifies the human organization. The two signify one thing, the Jewish religion with its two aspects, the earthly and the human. Judaism is both earthly and human. Verse 14 says, “For here we do not have a permanent city, but we seek the coming one.” This means that we do not have a permanent city, any organized realm, but we seek the coming one, God’s Holy City, the New Jerusalem (Rev. 21:2, 10). By using the pronoun “we” in these verses the writer was considering himself and his readers as real river-crossing Hebrews like the patriarchs (11:9-10, 13-16).
捌 在至圣所中
VIII. IN THE HOLY OF HOLIES
藉著耶稣，
OFFERING UP THROUGH HIM
向神献上赞美的祭
THE SACRIFICE OF PRAISE TO GOD
20十三章十五节说，『所以我们应当藉著耶稣，常常向神献上赞美的祭，这就是承认主名之嘴唇的果子。』本节是八至十四节的延续。我们既在召会生活中享受不变的基督作恩典，并且跟从祂出到宗教之外，就该藉著祂向神献上属灵的祭。首先，我们在召会中该藉著耶稣，常常向神献上赞美的祭。在召会中，主耶稣在我们里面歌颂父神，（二12，）我们也该藉著祂在召会中赞美父神。至终，祂与我们，我们与祂，都在召会中，在调和的灵里，一同赞美父。祂是赐生命的灵，在我们的灵里赞美父；我们藉著我们的灵，也在祂的灵里赞美父。这是我们藉著耶稣，献给神最好、最高的祭，是召会聚会中极其需要的。
20Verse 15 says, “Through Him then let us offer up a sacrifice of praise continually to God, that is, the fruit of lips confessing His name.” This verse is a continuation of verses 8 through 14. Since in the church life we enjoy the unchanging Christ as grace and follow Him outside religion, we should offer up through Him spiritual sacrifices to God. Firstly, we should offer up through Him a sacrifice of praise continually to God in the church. In the church, He sings hymns of praise unto God the Father in us (2:12). We also should praise God the Father in the church through Him. Eventually He and we, we and He, will praise the Father in the church in the mingled spirit. He as the life-giving Spirit praises the Father in our spirit, and we, by our spirit, also praise the Father in His Spirit. This is the best and highest sacrifice we can offer to God through Him. This is greatly needed in the church meetings