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希伯来书生命读经 · 第6篇

这么大的救恩

SO GREAT A SALVATION
1本篇信息的题目是『这么大的救恩』。（来二3。）很多人传讲这个题目，说成是上天堂。在他们看来，上天堂就是『这么大的救恩』。这种观念太低浅了。这么大的救恩绝不是这样低。为甚么人用这么高的题目传福音，却带著这么低的观念？因为他们对救恩的经历非常低浅。他们虽然有『这么大的救恩』这个辞，却不领会希伯来书中这个辞的深奥。为著要进到『这么大的救恩』的深处，我们也需要过河，从对神救恩的传统观念过到对神极大的救恩有更深的认识。希伯来书的基本观念就是过河，从河的一边过到河的另一边。首先是从犹太教那边过河，到『这么大的救恩』这边。老犹太教成了一个老旧的地方，是在我们都必须离开的河那边。虽然我们不是犹太信徒，但实际上，我们有可能还在『那一边』。我们可能还在老基督教那一边。我担心你们在读本篇信息时，有人仍然留在老基督教的范围里，或者仍然坚持基督教的老观念。或许你已经进到召会，听到一些更好的东西，但是你仍然认为已过有许多东西是好的，而无法忘掉。甚至现在，就在这一刻，也许你还犹豫著说，『我该往前去，还是留在原处？』你也许不退回去，但仍在考虑是否该留在原处。为此，你需要希伯来书，你需要受激励，过河到另一边去。
1The subject of this message is “so great a salvation” (2:3). Many people have preached on this subject about going to heaven. According to their opinion, going to heaven is the “so great a salvation.” This concept is too low. The “so great a salvation” is not that low. Why do people use such a high subject to preach the gospel with such a low concept? Because their experience of salvation is low. Although they have the term “so great a salvation,” they do not realize the depth of this term in Hebrews. In order to get into the depth of “so great a salvation” we need to cross the river from the traditional understanding of God’ss alvation to a deeper realization of God’s great salvation. The basic concept of the book of Hebrews is crossing the river, passing over from one side to the other. It is firstly to pass over from the side of Judaism to the side of “so great a salvation.” The old Jewish religion had become the old country, the other side of the river which we all must leave. Although we are not Jewish believers, in a very real sense we might be in that region called “the other side.” It might be the other side of old Christianity. I am concerned that some of you reading this message are still in the region of old Christianity or are still clinging to the old concepts of Christianity. Perhaps you have come into the church where you have heard something better, but you still think that you have many good things from the past and find yourself unable to forget them. Perhaps even now, at this very moment, you are staggering, asking yourself, “Shall I go forward, or shall I stay here?” You may not be going backwards, but you are considering whether or not to stay where you are. You need the book of Hebrews. You need to be encouraged to cross the river, to cross over from the other side
2我们每天都需要过河。最低限度，也需要过一条小河。你得罪你的妻子，就需要过河。因为你得罪了她以后，会觉得自己的光景老旧，需要过河。你若不愿意付代价，你就犹豫不能往前。你需要过那条小河。那条河虽小，却能把你从至圣所隔开，叫你享受不到『这么大的救恩』。每一次你所过的河，都会成为你的救恩；但是每一次你所不肯过的河，却会成为幔子。只要你留在河那一边，就是在幔子之外，还没有在至圣所里，享受『这么大的救恩』。你若过了河，就进入幔内，有分于这极大的救恩。
2We need to cross rivers every day. At the least we must cross a small river. You may need to cross a river after having offended your wife. After you offended her, you found yourself in an old region. You must cross the river. If you are unwilling to pay the price, you will stagger back and forth. You need to cross that small river. Although that river is small, it separates you from the holy of holies, from the enjoyment of “so great a salvation.” Every river you cross becomes a salvation to you, but every river that you do not cross becomes a veil. As long as you are on the other side of the river, you are outside of the veil. You are not in the holy of holies, participating in “so great a salvation.” If you cross the river, you will enter within the veil and share in the great salvation.
3已过我查读希伯来书，喜欢用两句口号。第一句是十三章十三节的『出到营外』。那里说，『…我们也当出到营外就了祂去，忍受祂所受的凌辱。』我们都应当出到营外。营是甚么？在本书，营原是指犹太教。今天的营可能是基督教、天主教、或任何宗教和属世的东西，这些会将你与神莫大救恩的享受隔开。所以我们都必须出到营外。但我们要往那里去？于是有第二句口号，就是六章十九至二十节所说的『进入幔内』，也就是进入至圣所。作先锋的耶稣，已经进入幔内，如今是在至圣所里，并不在任何的营里。有些基督徒喜欢住留在他们好分析的心思里，他们的心思就成了他们的营。事实上，心思甚至成为他们的迦勒底，他们的米所波大米，就是亚伯拉罕进入美地之前的所在地。只要你不在美地，就需要过河。你实在需要过河，好进入美地！你的迦勒底是甚么？几乎每个基督徒都有他的迦勒底。有些基督徒固守他们的圣经知识。他们坚持查考圣经这件事，自以为懂得圣经。但是圣经知识成了他们的迦勒底。我们中间有些弟兄也需要过河，有些人需要从他们传统的圣经知识过河，有些人需要从他们的宗教背景过河，也有些人需要从他们已往的经历过河。哦，我们都该知道，希伯来书是一卷过河的书！千万不要坚持任何在『这么大的救恩』标准之下的东西。
3In studying the book of Hebrews in the past, I used two slogans. The first, “outside the camp,” is found in 13:13, which says, “Let us go forth therefore unto him without the camp, bearing his reproach.” Although the King James Version says, “without the camp,” the Greek is better translated “outside the camp.” We all must go outside the camp. What is the camp? Originally, the camp was Judaism. Today the camp may be Christianity, Catholicism, or anything, religious or worldly, that separates you from the enjoyment of God’s great salvation. Let us go forth therefore outside the camp. Then where shall we go? This brings us to the second slogan, “within the veil,” that is, within the holy of holies, found in 6:19-20. Jesus, our Forerunner, has entered within the veil. He is there now in the holy of holies. He certainly is not in any camp. Some Christians are fond of camping in their analytical mind. Their mind becomes their camp. In fact, it might even become their Chaldea, their Mesopotamia, where Abraham was before he entered into the good land. As long as you are not in the good land, you need to cross the river. How much you need to cross the river into the good land! What is your Chaldea? Nearly every Christian has some kind of Chaldea. Some Christians cling to their Bible knowledge. They hold on to the matter of Bible study, thinking that they know the Bible. However, their Bible knowledge becomes their Chaldea. Some brothers among us have had to cross over the river from the side of traditional Bible knowledge, some from the side of their religious background, and some from the side of their past experiences. Oh, how we all must realize that Hebrews is a book of river crossing! Never hold on to anything that is not up to the standard of “so great a salvation.”
4多年前，我有好些同工。他们开头都很好，因为他们没有固执于任何事物。然而，过了几年后，他们有些人固执于某些东西；那些东西虽然是好的，却成了他们的迦勒底。当约书亚要带以色列人过约但河时，若这班同工中有人也在那里，可能会有人起来阻挡说，『不要过河，我们出埃及过红海时，并没有人告诉我们要过约但河。』老旧的知识和经验成了那些同工的迦勒底，使他们不肯过河。但是不管怎样，主却天天往前去，并不停留。我们任何人都不该停留在已过的经历里，而必须往前，一直往前。希伯来人就是一直往前的人。
4Years ago I had a good number of co-workers. At first, they were fine because they were not stuck to anything. However, after a few years some of them got stuck to certain things. Although those things were good, they became their Chaldea. If they had been with Joshua when he led the Israelites across the river Jordan, some of them probably would have stopped him, saying, “Don’t do this. When we came out of Egypt and crossed the Red Sea, no one ever told us that we would have to cross the Jordan.” The old knowledge and experience that those co-workers had became their Chaldea, and they would not cross the river. Nevertheless, day by day the Lord is going on. He is not standing still. None of us should stay with what we have experienced in the past. You must go on. Keep going on. A Hebrew is one who goes on.
5现在我们来看甚么是『这么大的救恩』。这个救恩之大不在于上天堂，甚至也不在于罪得赦免和因信称义。我宝贝罪得赦免和因信称义，但希伯来书论到『这么大的救恩』，是说到更高的事。罪得赦免和因信称义是救恩，但还不是『这么大的救恩』；『这么大的救恩』之所以大，甚至也不是在于重生。那么，这救恩大在那里？
5Now we need to see what is “so great a salvation.” This salvation is not great in the matter of going to heaven or even in the matters of forgiveness and justification by faith. I treasure both forgiveness and justification by faith, but the book of Hebrews, the book that covers “so great a salvation,” speaks of something higher. Forgiveness and justification by faith are salvation, but they are not “so great a salvation.” The “so great a salvation” is not even great in the matter of regeneration. In what, then, is this salvation so great?
壹 大在基督的所是
I. GREAT IN WHAT CHRIST IS
6首先，救恩之大，大在基督的所是。希伯来书的作者用『这么大』这辞；我们很难解释。究竟多大才算『这么大』？虽然我们不能充分的形容『这么大』，但是『这么大的救恩』之大，在于基督的所是。你知道基督的所是么？你也许认识四福音里的基督，但是你认识希伯来书里的基督么？
6Firstly, it is great in what Christ is. The writer of Hebrews used the term “so great.” This term is difficult to define. How great is “so great”? Although we cannot adequately describe “so great,” this “so great a salvation” is great in what Christ is. Do you know what Christ is? Although you may know Christ according to the four gospels, do you know Christ according to Hebrews
一 是神的儿子─是神
A. As the Son of God, as God
7你认识基督是神的儿子么？可能你对基督是神的儿子只有片断的认识。也许在你的下意识中，认为父是一位神，子是另一位。你可能不这么讲，但在你的深处总是这么以为。这就是为甚么我说，『这么大的救恩』是大在基督是神的儿子，也就是神。当我们说基督是神的儿子，我们的意思是说，祂是神。祂一点不差的就是神。这使我们再次来看神圣的三一。根据圣经，关于神圣的三一，可以从两方面来解释：一面是道理的，另一面是经历的。有一天，主的一个门徒腓力对主说，『主阿，将父显给我们看，我们就知足了。』（约十四8。）这是道理上的问题。在道理上，子是子，父是父。或许腓力这样想：『对我们说话的是子，但我们从来没有见过父，所以我要求子将父显给我们看。』但是主没有从道理上答覆他，乃是从经历上答覆他。『耶稣对他说，腓力，我与你们同在这样长久，你还不认识我么？人看见了我，就是看见了父；你怎么说，将父显给我们看？』（9。）腓力看见了主，就是看见了父。就著道理看，父和子是两个；但就著经历说，当你看见了子，就是看见了父。许多基督徒用头脑和道理讲说神圣的三一，却忽略了他们的经历。在前面有一篇信息里我曾说过，圣经启示，父、子、灵全在我们里面。就著道理说，有父在我们里面，有子在我们里面，也有灵在我们里面。但就著经历说，我们知道在我们里面的只有一位。因此，道理是一回事，经历又是一回事。
7Do you know Christ as the Son of God? Probably you know Him as the Son of God in a fragmentary way. You may have the subconscious concept that the Father is one God and that the Son is another. You may not have this kind of terminology, but deep within you may hold this concept. This is the reason that I say that the “so great a salvation” is great in what Christ is as the Son of God, as God. When we say that Christ is the Son of God, we mean that He is God. He is none other than God. This brings us, once again, to the matter of the Trinity. According to the Bible, we may deal with this matter of the Trinity in two ways—in the way of doctrine or in the way of experience. One day Philip, one of the Lord’s disciples, said to Him, “Lord, show us the Father and it suffices us” (John 14:8). This is a doctrinal question. Doctrinally speaking, the Son is the Son and the Father is the Father. Perhaps Philip thought to himself, “The Son is now speaking to us, yet we have not seen the Father. So I will beg the Son to show us the Father.” The Lord Jesus did not answer Philip in the way of doctrine but in the way of experience. “Jesus said to him, Am I so long a time with you, and you have not known Me, Philip? He who has seen Me has seen the Father. How is it that you say, Show us the Father?” (John 14:9). As long as Philip had seen the Son, he had seen the Father. As far as doctrine is concerned, the Father and the Son are two, but as far as experience goes, when you see the Son, you see the Father. Many Christians talk about the Trinity in a mental and doctrinal way, neglecting their experience. As I pointed out in a previous message, the Bible reveals that the Father, the Son, and the Spirit are all in us. Doctrinally speaking, we have the Father in us, the Son in us, and the Spirit in us. Experientially speaking, however, we realize that we have only one in us. Thus, to be doctrinal is one thing and to be experiential is another.
8我年轻的时候，因为我的家人与美国传教士非常接近，所以听到很多关于美国的事；我对美国有道理上的认识。我在头脑中想像旧金山、洛杉矶、芝加哥、匹兹堡、底特律、华盛顿特区和纽约市的样子。等到一九五八年我来到美国，才在经历上看见这些城市。这是何等不同！这些城市和我在道理上所知道的大不相同。我的经历和我的道理大不相同。所以不要太相信你的道理，你需要经历。本仁约翰所著『天路历程』里，有一个地方称作浮华世界。道理离开了经历，就是浮华世界，是贩卖一些没有价值东西的市集。只有头脑领会的道理而没有经历，就不过是虚空的。我曾经留在那种浮华的市集里七年半之久，除了道理和辞句之外，并没有得著甚么，也很少可以让我实行的。那个浮华市集就是我的迦勒底。直到有一天，我过了河，我才进入经历基督与召会生活的美地。不仅道理如此，恩赐也是这样。有一段时期，我和我的一些同工，也想尝试所谓灵恩的事。所以，我开始说方言。最终，我发现那不是浮华市集，而是混乱市集。你若要知道牠今天混乱的光景，你可以到那个市集去看看，那里每一样都是混乱的。有真的也有假的，有好的也有坏的，全都混杂在一起。在基督教国里，没有比所谓的灵恩运动更混乱的了。因此，我们同工们从那里再过了河。
8From my youth, because my family was so closely related to the American missionaries, I heard a great deal about the United States. I had a doctrinal understanding of America. I mentally figured out what San Francisco, Los Angeles, Chicago, Pittsburgh, Detroit, Washington, D.C., and New York City were like. When I came to this country in 1958, I saw these cities experientially. What a difference! They were vastly different from my doctrine. My experience was altogether different from my doctrine. Do not trust in your doctrine. You need experience. In John Bunyan’s Pilgrim’s Progress there is a place called Vanity Fair. Doctrine apart from experience is such a Vanity Fair; it is a vanity bazaar that sells nothing of value. The mental understanding of doctrine without experience is merely a vanity. I was in that kind of vanity bazaar for seven and a half years and obtained hardly anything but doctrines and terms. I gained very little that could be practiced. That vanity bazaar was my Chaldea. One day I crossed the river and entered the good land of the experience of Christ and of the church life. What is true of the doctrines is also true of the gifts. At a certain time, a number of our co-workers and myself felt that we had to taste and see the so-called Pentecostal things. So I began to speak in tongues. Eventually I learned that that was not a bazaar of vanity but a bazaar of confusion, a market of confusion. If you want to know how confusing that situation is today, you should visit that bazaar. Everything there is confused. Real things and false things, good things and bad things, are all mixed together. No corner of Christendom is as confused as the so-called Pentecostal movement. Thus, the others and I crossed the river once again
9即使在召会生活里的弟兄姊妹，也需要过河，脱离老旧。在十五、二十年前你得著一些东西，那时是好的，但现在已经变老旧了。从前你过了红海，但现在必须过约但河。最近我遇到一位二十年前受我训练的弟兄。我很关心他的情形，他似乎仍在老旧的境地。你看见这个原则么？当初，每一样根据出埃及记、利未记、民数记、申命记里神的谕言设立的事物，都是对的。但是经过一段长时间，这些都变成了老的系统，就是犹太教。凡是在那个系统里的，都必须过河。照样，你在二十年前所领受的虽是好的，但今天你必须过河，从那个境地出来。我劝你快快过河，脱离老旧。
9Even those in the church life need to cross the river out of their oldness. What you had fifteen or twenty years ago was good then, but it has become old. At that time you crossed the Red Sea, but now you must cross the Jordan River. Recently I saw a brother who was under my training twenty years ago. When I saw him, I was concerned for him. It seemed that he was still in that old region. Do you not know the principle? Originally, everything established according to the divine oracles in Exodus, Leviticus, Numbers, and Deuteronomy was true. However, after a certain length of time it became an old system, Judaism. Those who were in that system had to cross the river. Likewise, what you received twenty years ago was good, but now you must cross the river out of that region. I urge you to cross the river out of your oldness.
10基督是神的儿子，也就是神自己。你若凭头脑理解神圣的三一，你对希伯来一章八至九节如何解释？『论到子却说，「神阿，你的宝座是永永远远的，你国的权杖是正直的权杖。你爱公义，恨恶不法；所以神，就是你的神，用欢乐的油膏你，胜过膏你的同伙。」』八节说，『论到子却说，「神阿，你9的宝座…，」』九节却说，『神，就是你的神，…膏你。』这里的『神阿』和『你的神』，都是指子说的。这是甚么意思？看起来好像是指神的神：『神阿，…你的神。』因著子是神自己，子就是神；所以八节说，『神阿。』因著子也是人，神就是祂的神；所以九节说，『你的神。』基督不是简单的；祂有多方面的讲究。祂是神子，甚至就是神自己。祂也是人子，是真正的人。为著揭示『这么大的救恩』，希伯来书首先指明基督是神子，甚至是神自己。神子，就是神自己，乃是『这么大的救恩』的元素。这救恩之大，乃在于神的所是，以及神格一切的丰满。
10Christ is the Son of God. He is also God Himself. If you try to figure out the Trinity according to your mentality, how will you explain verses 1:8 and 9? “But as to the Son, Your throne, O God, is forever and ever, and the scepter of uprightness is the scepter of Your kingdom. You have loved righteousness and hated lawlessness; there fore God, Your God, has anointed You with the oil of exultant joy above Your partners.” Verse 8 says, “But as to the Son, Your throne, O God,” and verse says, “God, Your God, has anointed You.” The word sO God and Your God both refer to the Son. What does this mean? It seems to mean God’s God. “O God,...Your God.” Since the Son is God Himself, He is God; there fore, verse 8 says, “O God.” Since the Son is also man, God is His God; therefore, verse 9 says, “Your God.” Christ is not simple; He has many aspects. He is the Son of God, even God Himself. He is also the Son of Man, a real man. For the unveiling of “so great a salvation,” Hebrews firstly refers us to Christ as the Son of God, even as God Himself. The Son of God, even God Himself, is one of the elements of “so great a salvation.” What God is makes the salvation “so great.” This salvation is great in all the fullness of the Godhead.
二 是人的儿子─是人
B. As the Son of Man, as Man
11希伯来书在二章三节说到『这么大的救恩』之前，先启示基督如何是神的儿子，就是神自己。然后，为了给我们看见我们在基督里所得著的是极大的救恩，希伯来书就在二章三节之后，继续说到基督如何也是人子，是真正的人。我们在基督里所得的救恩，不仅是罪得赦免、称义、与神和好、救赎、重生等等事项，更是在永远里是神、在时间里是人的奇妙、无限的一位。乃是这样一位奇妙者，使祂的救恩成为『这么大的救恩』。基督是真神，也是真人。（二6。）我虽然得救多年，但一直不清楚这位救主是神又是人。我只知道祂是神的儿子，甚至不知道祂就是神，更不知道祂也是人。我们的主耶稣是神又是人。
11Firstly, before 2:3, where “so great a salvation” is mentioned, Hebrews reveals how Christ is the Son of God, even God Himself. Then after 2:3, in order to show us that the salvation we have in Christ is great, this book continues by showing us how He is also the Son of Man, a real man. The salvation we have in Christ is not merely some matters, such as forgiveness of sins, justification, reconciliation, redemption, regeneration, etc., but also a wonderful, unlimited Person who is both God in eternity and man in time. It is such a marvelous Person who makes His salvation “so great.” Christ is the very God and He is also a real man (2:6). Although I was saved for years, I was not clear that my Savior was both God and man. I only knew that He was the Son of God. I was not even clear that He was God, much less that He was also man. Our Lord Jesus is both God and man
12有些基督徒，甚至一些基督教工人争辩说，基督受死的时候是人，但祂从死里复活，升到诸天之上以后，就不再是人。他们宣称，耶稣升到诸天之上，就不再是人。根据这个观念，耶稣复活时，就脱去了祂的人性。因为这些争辩的话直接攻击我，我特意写了一首诗歌，其中一节说：
12Some Christians, even some Christian workers, have argued that Christ died as a man, but that after He was resurrected and ascended to the heavens He was no longer a man. They claim that the Jesus in the heavens is no longer a man. According to this concept, when Jesus was resurrected, He stripped off His humanity. Because such arguments were directed against me, I purposely wrote the hymn that contains the lines
13看哪，耶稣天上坐著！我主基督登宝座！祂是那人神所高举，荣耀、尊贵已得著。（诗歌一一五首，第一节。）
13Lo! In heaven Jesus sitting, Christ the Lord is there enthroned; As the man by God exalted, With God’s glory he is crowned
14我反问这些争辩的人：『倘若耶稣在诸天之上，不再是人子，怎么司提反看见祂是人子？』（徒七56。）不仅如此，马太二十六章六十四节给我们看见，祂是人子，现今坐在诸天之上，将来还要驾著天上的云而来。再者，启示录告诉我们，祂是在众地方召会中间1的人子，（一13，）并且祂要以人子的身分再来。（十四14。）提前二章五节是在祂升天后写的，仍称祂为『那人基督耶稣』。我们的救主是人。虽然耶稣复活了，祂仍然是人，是复活、拔高、在升天里在诸天之上登宝座的人。耶稣彀资格作我们的救主，因为祂是神又是人。这就是救恩『这么大』的原因─不仅有神的元素，也有人的元素。一切神圣的属性和人性的美德，都是『这么大的救恩』里的成分。在这个大救恩里，我们能享受神格一切的丰满，和那人耶稣拔高的人性。在『这么大的救恩』里，我们有基督的神性和人性。『这么大的救恩』的构成成分，是何等的奇妙！这绝非人的言语所能充分形容的。怪不得希伯来书的著者说，『这么大的救恩！』
14In reply to these arguments, I asked, “If Jesus in the heavens is no longer the Son of Man, how could Stephen have seen Him as the Son of Man?” (Acts 7:56). Furthermore, Matthew 26:64 shows us that He is the Son of Man now sitting in the heavens and coming back in the future. Moreover, Revelation tells us that He is the Son of Man among the local churches (1:13) and that He will return as the Son of Man (14:14). Hence, Timothy 2:5, written after His ascension, still calls Him “the man Christ Jesus.” Our Savior is a man. Although He is resurrected, Jesus is still a man, a resurrected man, an uplifted man, a man who, in ascension, is on the throne in the heavens. Jesus is qualified to be our Savior because He is both God and man. This is why His salvation is “so great”—great not only in the element of God but also in the element of man. All the divine attributes and all the human virtues are the ingredients of “so great a salvation.” In this “so great a salvation” we enjoy the fullness of the Godhead and the uplifted humanity of the man Jesus. In this “so great a salvation” we possess both the divine nature and the human nature of Christ. With what wonderful elements is this “so great a salvation” composed! No human words can utter it adequately. No wonder that the writer says that it is “so great”!
三 救恩的元帅
C. The Captain of Salvation
15我们来看救恩的元帅。（来二10，创始者或作元帅。）如果救恩仅仅救我们脱离沉沦，我们就不需要元帅；但如果我们要进入荣耀，进入使人安息的美地，我们就需要元帅。神的救恩不是仅仅救我们脱离沉沦；祂的救恩乃是要救我们脱离一切反面的事物，而带我们进入荣耀，进入一个荣耀的安息。我们很快就要看见，这救恩不是一夜之间的事，乃是一生之久的过程。我们需要一生来跟随我们的元帅。
15Now we come to the Captain of salvation (2:10). In order to be saved from hell, we do not need a captain, but if we are to enter into glory, into the good land of rest, we need the Captain. God’ss alvation is not merely to rescue us from hell and to put us into heaven. His salvation is to save us from all negative things and to bring us into glory, into a glorious rest. As we shall see shortly, this kind of salvation is not an overnight matter; it is a lifelong process. We need to follow our Captain throughout our entire life.
16以色列人一个晚上就离开了埃及。这的确是一夜之间的事。但他们要进入美地的安息，就需要跟随他们的元帅。起初他们跟随摩西，后来他们跟随约书亚。他们有一位元帅，叫他们能得著救恩。过了红海之后，他们的确得救了，但只是有限的得救。他们只不过走了一段很短的路，还需要跟著他们的元帅往前，直到路终。他们有这样一位救恩的元帅。元帅不仅是首领，也是战士。这首领作为元帅，不单要在前面开路、铺路，也要一路争战。你若仔细读圣经，就看见以色列人从离开埃及，直到进入美地这段时期，一路都在争战。所以他们也被称为『耶和华的军队』。（出十二41。）他们一路争战著进入美地。他们需要一位元帅带领他们争战往前。他们的往前，乃是争战的事。因此，他们被编组、受训练，成为圣别的军队。他们无论到那里，都在争战。他们前面如果没有通路，就要打出一条通路。照样，从我们得救、得赦免、被称义、蒙重生的那日起，争战就开始了。就著一面的意义说，我们这些在主恢复中的人，乃是一支大军，一直在争战，取得通路。我们没有别路可行，只有争战。我们都要在元帅的带领下争战。我们的救主耶稣，是争战的元帅。祂正在争战，我们必须跟随祂，打通每一步路。基督是救恩的元帅。我们的救恩里若没有这位元帅，我们的救恩就不是『这么大的救恩』。『这么大的救恩』，不仅包括基督是神的儿子，是神；是人的儿子，是人；也包括祂是救恩的元帅，帅领我们争战，叫我们跟随祂进入荣耀。这位救恩的元帅，也是救恩之所以『这么大』的因素。
16The children of Israel came out of Egypt in one night. It was truly an overnight matter. However, in order for them to enter the good land of rest, they needed to follow their captain. At the beginning they followed Moses and later they followed Joshua. They had a captain for their salvation. After they crossed the Red Sea, they surely were saved, but they were saved to a very small degree. They had gone only a small part of the way and needed to follow their captain all the rest of the way. They had such a captain of salvation. A captain not only denotes a leader but also a fighter. A captain is a leader who not only cuts the way and paves the way but who also fights the way. If you read your Bible carefully, you will see that from the time when the children of Israel left Egypt until the time when they entered the good land, they were fighting all the way. This is the reason that they were called the hosts (armies) of the Lord (Exo. 12:41). They fought their way into the good land. They needed a captain to lead them on by fighting on. Their going on was a matter of fighting on. Thus, they were formed and trained as a holy army. Wherever they went, they fought. Since there was no thoroughfare, they had to fight their way through. Likewise, since the day we were saved, forgiven, justified, and reborn, a fight has been going on. In a sense, we in the Lord’s recovery are an army that is fighting its way through. There is no way for us to take but the way of fighting. We all must fight the battle under the Captain. Jesus our Savior is a fighting Captain. He is fighting and we must follow Him, fighting every inch of the way. Christ is the Captain of salvation. If we did not have such a Captain included in our salvation, our salvation would not be so great. The “so great a salvation” not only includes Christ as the Son of God, as God, and as the Son of Man, as man, but also as the Captain of salvation who takes the lead and fights on that we might follow Him into glory. The Captain of salvation is a factor that makes our salvation “so great
四 大祭司
D. The High Priest
17基督是元帅，为我们争战，也是大祭司，一直供应我们。不要忧虑，祂一面是争战的元帅，一面也是供应的大祭司。祂能供应我们一切的需要。因此，我们理当一无所缺，因为基督供应一切。
17While Christ is fighting as our Captain, He is also ministering as our High Priest. Do not be troubled. On the one hand, He is the fighting Captain; on the other hand, He is a ministering High Priest. He ministers whatever you need. Therefore, there is no reason to lack anything. Christ will minister to you.
18亚伯拉罕击败敌人，救回祂姪儿罗得以后，大祭司麦基洗德以饼和酒来供应他。（创十四14～20。）我们往下读希伯来书，就会看见，我们的耶稣乃是麦基洗德。你要享受麦基洗德的供应，就必须争战。只有在你争战时，祂才来供应你。你若不争战，就不要盼望基督像麦基洗德那样来供应你饼和酒。你若肯争战，我能保证，每一场争战之后，基督会作供应的麦基洗德来迎接你，叫你享受祂饼和酒的供应。这是何等美妙！这也是救恩之所以『这么大』的另一个因素。『这么大的救恩』不仅有救赎主和救主，还有为我们争战的元帅，和供应我们的大祭司。我们应该得鼓励。如果你不争战，就必定失败，也得不到饼和酒的𫗪养。但是，如果你争战，就不仅要得胜，还要得到饼和酒。为著『这么大的救恩』，我们要说阿利路亚！这救恩之大，乃在于基督的所是。
18After Abraham had fought against the enemy and released Lot, Melchisedec, the High Priest, came to him ministering the bread and wine (Gen. 14:14-20). As we continue on in Hebrews, we shall see that our Jesus is Melchisedec. In order to enjoy the ministry of Melchisedec, you must fight. Only when you fight will He come to you and minister to you. If you do not fight, do not expect Christ to come to you as Melchisedec ministering the bread and wine. However, if you are willing to fight, I can assure you that after every bit of fighting Christ will come to you as the ministering Melchisedec and you will enjoy His supply of bread and wine. This is wonderful. It is another factor that makes our salvation so great. The “so great a salvation” not only has a Redeemer and a Savior but also a Captain fighting for us and a High Priest ministering to us. Be encouraged. If you do not fight, you will be defeated and have no bread and wine to feed on. However, if you fight, you will not only gain the victory but will also receive the bread and wine. Hallelujah for so great a salvation! It is great in what Christ is
贰 大在基督所作成的、正在作的、和将要作的
II. GREAT IN WHAT CHRIST HAS DONE, IS DOING, AND WILL DO
一 成就了洗罪的事
A. Having Made Purification of Sins
19基督作成了甚么？祂成就了洗罪的事。（来一3。）放心，你的罪已经洗净了。你虽然还是应当恨恶罪，但是不用再受其困扰了。基督已经一次永远的把我们的罪洗净了。（七27。）
19What has Christ done? He has made purification of sins (1:3). Be at peace. Your sin has been purified. Although you must hate your sins, you need not be bothered by them. Christ has purified our sins once for all (7:27
二 为我们尝了死味
B. Having Tasted Death for Us
20基督已经为我们尝了死味。（二9。）自从祂尝过了死味，死就被废掉，（提后一10，）死就被了结。不要再相信死，要否认死。在你的召会里有死么？不，要否认牠！你身上是否有一种疾病，指明死就在那里？不要相信，也不要接受；那是谎言。
20Christ has tasted death for us (2:9). Since He has tasted death, death has been abolished (2 Tim. 1:10). Death has been terminated. Do not believe in death. Deny it. Do you have death in your church? Deny it. Do you have an illness in your physical body indicating the presence of death? Do not believe it, and do not accept it. It is a lie
三 藉著有分于我们的性情，废除撒但，使我们从奴役里得释放
C. Having Destroyed Satan by Partaking of Our Nature to Release Us from Slavery
21基督已经废除撒但。祂有分于我们的性情，为要废除那掌死权的魔鬼。（来二～15。）祂在十字架上已经成就了这事。撒但已经完了！当撒但来的时候，你应当说，『撒但，你来错地方了。你不知道你已经被废除了么？谁把你放出来？回你的地方去罢！』赶走撒但最好的方法就是羞辱他，说，『撒但，你不知道你已经被击败了么？你已经被废除了。退回去，留在你的原位上。』撒但必会退去。基督藉著有分于我们的性情，废掉了撒但，就释放我们脱离奴役。死已经被废去，掌死权的撒但也已经被废掉，我们也脱离了奴役。
21Christ has destroyed Satan. He partook of our nature in order to destroy the devil who has the might of death (2:14-15). He has done this on the cross. Satan is 14 finished. Whenever Satan comes, you should say, “Satan, you have come to the wrong place. Don’t you know that you have been destroyed? Who released you? Go back to your place.” The best way to defeat Satan is to shame him. Say, “Satan, don’ty ou know that you have been defeated? You have been destroyed. Go back, and keep your position.” Satan will go. By partaking of our nature and destroying Satan, Christ has released us from slavery. Death has been abolished, Satan, who holds the power of death, has been destroyed, and we have been released from slavery.
四 圣别我们
D. Sanctifying Us
22现今基督正在圣别我们。（二11。）祂是那圣别人的，我们是被圣别的。祂天天都在圣别我们。（帖前五23～24。）我们要在祂不断的圣别工作之下，直到我们完全变化成为主的形像。（林后三18。）
22Christ is now sanctifying us (2:11). He is the Sanctifier and we are the sanctified. He is sanctifying us day by day (1 Thes. 5:23-24). We shall be under His sanctifying work continually until we are fully transformed to His image (2 Cor. 3:18
五 能帮助我们
E. Being Able to Help Us
23基督能帮助我们。（来二18。）祂能帮助我们到底。不要听信谎言，也不要听信你的环境、你的软弱、你的光景、你的丈夫或妻子。你的妻子或丈夫可能是个小撒谎者。你的疾病、软弱和环境也可能都是谎言。不要相信谎言。召会中领头的弟兄们绝不该听信谎言。许多时候，仇敌利用弟兄姊妹向带头的弟兄散布谎言。譬如，有人会说，『召会的聚会很低沉。』若是有人这样说，你不必与他争辩，只要闭起眼睛说，『这是谎言，退去罢。我相信召会是活的，是高昂的。』这就是信心，你可以试试看。姊妹们，如果你说你的丈夫不好，我可以向你保证，他以后必定不好，因为你已经这样说了豫言。你必须过河。不要相信你的丈夫不好，反倒要说，『我的丈夫在男子中是最好的。』如果你肯这样说，主会尊重你的豫言，使你的丈夫成为最好的。祂能在凡事上帮助我们，也能在各种景况中搭救我们。
23Christ is able to help us (2:18). He is able to help us to the uttermost. Do not listen to the lies. Do not listen to your environment, weakness, situation, or your husband or wife. Your wife or husband may be a little liar. Your sickness, weakness, and environment may also belies. Do not believe the lie. The leading brothers should never listen to lies. Often the brothers and sisters are used by the enemy to lie to the leading brothers. For example, someone may say, “The church meeting is getting very low.” When someone says this, there is no need to argue with him. Just close your eyes and say, “This is a lie. Get away. I believe that the church is living and set on high.” This is faith. Try it and see. Sisters, if you say that your husband is no good, I can assure you that he will be no good simply because you have prophesied in such a way. You must cross the river. Do not believe that your husband is no good, but rather say, “My husband is the best one among all men.” If you say this, the Lord will come in to honor your prophecy and make your husband the best one. He is able to help us in all things. He is able to succor us in any kind of situation
24基督已往已经作成的，现今正在作的，以及将来所要作的，全都包括在『这么大的救恩』里，这些也都是救恩之所以『这么大』的因素。
24What Christ has done in the past, is doing in the present, and will do in the future are all included in the “so great a salvation” and all are factors that make His salvation “so great
参 大在救恩的范围
III. GREAT IN ITS EXTENT
25一使我们成为神所立之后嗣的同伙『这么大的救恩』范围如此广泛，甚至使我们成为神所立之后嗣的同伙。（一，9。）我们已经在第五篇信息里充分的说到这一点，所以在此不再复述。
25A. To Make Us Partners of God’sAp pointed Heir This “so great a salvation” is so great in its extent that it even makes us partners of God’sap pointed Heir (1:2, 9). Since we have covered this adequately in message five, 2 we do not need to repeat it here.
二 领我们进荣耀里去
B. To Bring Us into Glory
26这个极大的救恩还要领我们进荣耀里去。（二10。）我们曾在别处说过，荣耀就是神显明出来。我们这些神的众子，要被带进那荣耀的显出里。（罗八19～21。）这就是我们在基督里有分的救恩所达到的极点。因此，这一点当然也是我们救恩之所以『这么大』的一个主要因素。
26This great salvation will bring us into glory (2:10). As we have pointed out on other occasions, glory is God manifested. We, the sons of God, will be brought into that manifestation of glory (Rom. 8:19-21). That will be the climax of the salvation which we share in Christ. So it certainly is a main factor that makes our salvation “so great
三 使我们与基督同得要来的世界为业
C. To Make Us to Possess the Coming Inhabited Earth with Christ
27这个莫大的救恩也要使我们与基督同得要来的世界为业。（来二5。）我们不必去竞选作市长、议员、州长或总统。我们将承受要来的世界为业。这不是梦话，乃是圣经如此告诉我们。你可以宣告说，『我知道我将承受要来的世界，因为圣经这样说。』
27This great salvation will make us to possess the coming inhabited earth with Christ (2:5). We do not need to run in an election to be mayor, senator, governor, or president. We shall inherit the coming inhabited earth. This is not a dream. The Bible tells us so. You can declare, “I am going to inherit the earth. This I know, for the Bible tells me so
四 拯救我们到底
D. To Save Us to the Uttermost
28在这莫大的救恩里，我们要蒙拯救到底。（七25。）这救恩是无限的，在任何时候，都能完全、完满、完美的拯救我们到底。这就是『这么大的救恩』的范围。『这么大的救恩』，是大在基督的所是、所作、和救恩的范围。这救恩最宝贵的部分，是在今世享受基督作拯救我们的生命和安息。这救恩最荣耀的部分，是在来世承受基督的国度和荣耀。
28In this great salvation we shall be saved to the uttermost (7:25). This salvation is unlimited, saving us completely, entirely, perfectly for all time and to the end. This is the extent of our “so great a salvation.” “So great a salvation” is great in what Christ is, in what Christ does, and in its extent. Its most precious part is enjoying Christ as our saving life and rest in this age, and its most glorious part is inheriting Christ’skin gdom with glory in the coming age
肆 警告
IV. WARNING
一 越发注重所听见的
A. Give Heed to It More Abundantly
29二章一节说，『所以，我们必须越发注重所听见的。』你们在这些信息里已经听见了许多，所以要注重你们所听见的。你们无法推卸责任说，你们没有听见，没有看见。
29Verse 2:1 says that “we ought to give heed more abundantly to the things which were heard.” You have heard much in these messages and you must give heed to what you have heard. You cannot be discharged of your responsibility and say that you have not heard or seen
二 不要随流漂去
B. Do Not Drift Away from It
30为甚么我们要越发注重所听见的？因为『恐怕我们随流漂去』。要注重，免得漂离你所听见的。不要像漂浮在水面上的木块，既无目标，又无方向，只是随著水流漂荡。水中必须有一道流，才能叫你随流漂去。对于希伯来信徒，犹太教就是一道流。现今不仅世界里有流，就是在基督教里也有流。今天有很多反面的流。所以我们应当谨慎，恐怕会随流漂去，离开『这么大的救恩』。不要随流漂去，要过河！
30Why must we give heed more abundantly to that which we have heard? Because “lest at any time we drift away.” Give heed that you do not drift away from what you have heard. Do not be a piece of driftwood that has no goal or direction and that merely drifts with the current. In order for there to be a drifting away, there must be a current. There was a current in Judaism for the Hebrew believers. There is now a current in the world and even in Christianity. There are many negative currents today. Be careful or else you will drift away from “so great a salvation.” Do not drift away—cross the river.
三 不要忽略
C. Do Not Neglect It
31不仅如此，我们不该忽略『这么大的救恩』。（二3。）我们若忽略了，就会受到该受的报应，（2，）就要受亏损。（林前三15。）但这并不是说我们会失丧，乃是说由于我们的忽略，我们会得到一种该受的报应。这可能是极大的亏损。我盼望我们中间没有一个人会受亏损。让我们一同过河，跟著我们救恩的元帅进荣耀里去。
31Furthermore, we should not neglect “so great a salvation” (2:3). If we neglect it, we will receive a just recompense regarding it (2:2). We will suffer a loss (1 Cor. 3:15). This does not mean, however, that we will be lost. Nevertheless, we may receive a just recompense due to our negligence. That would be a great loss. I hope that none of us will fall into this category. Let us all cross the river and go on with our Captain of salvation into glory