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希伯来书生命读经 · 第7篇

耶稣是人的儿子─是人，超越天使

Jesus as the Son of Man— As Man Superior to the Angels
1在第四篇信息中，我们看见基督是神的儿子，是神，超越天使。这是希伯来一章所启示的。现在我们来看这个对比的第二部分─耶稣是人的儿子，是人，超越天使。这是二章所揭示的。我们首先看过基督是神的儿子，是神；现在要来看耶稣是人的儿子，是人。祂无论是神还是人，都超越天使。我们这位奇妙的耶稣具有神圣和属人的这两种性情。祂有神性和人性，是神又是人。祂既是神，就是神的儿子。祂既是人，就也是人的儿子。按圣经的用法，『人』和『人子』可交互使用。这可由诗篇八篇四节为证；那里说，『人算甚么，你竟顾念他？人子（直译）算甚么，你竟眷顾他？』因此，人子就是指人。同样的原则，神的儿子也就是指神。在约翰五章十七至十八节，耶稣称祂自己是神的儿子，意思是说，祂就是神。当法利赛人听见主自称是神的儿子，就定罪祂亵渎神，因为他们认为主耶稣将自己与神当作平等。因此，说耶稣是神的儿子，就等于说祂是神。基督是神又是人。希伯来一章是说祂的神性，二章是说祂的人性。不论是祂的神性方面，或是祂的人性方面，都超越天使。即使说祂是人的儿子，祂也超越天使。
1In message four we saw that Christ as the Son of God, as God, is superior to the angels. This is revealed in Hebrews 1. Now we come to the second part of this comparison—that Jesus as the Son of Man, as man, is superior to the angels. This is unveiled in Hebrews 2. Firstly we saw Christ as the Son of God, as God; now we must see Jesus as the Son of Man, as man. As both God and man, He is superior to the angels. Our wonderful Jesus has two natures, the divine and the human. He has divinity and humanity. He is God and He is man. Since He is God, He is the Son of God. Since He is man, He is the Son of Man. According to biblical usage, “man” and “Son of Man” are interchangeable terms. This is proved by Psalm 8:4 which says, “What is man, that thou art mindful of him? and the son of man, that thou visitest him?” Hence, the Son of Man simply means man. In the same principle, the Son of God means God. According to John 5:17-18, for Jesus to be the Son of God means that He is God. When the Pharisees heard that the Lord Jesus called Himself the Son of God, they accused Him of blasphemy because, in their understanding, He made Himself equal with God. Thus, to say that Jesus is the Son of God means that He is God. Christ is both God and man. Hebrews chapter one covers His divinity and chapter two covers His humanity. With respect to both His divinity and humanity, He is superior to the angels. Even as the Son of Man, He is superior to the angels
2说到神绝对超越天使，不难领会，但是说到人也超越天使，就不容易领会。你仍然有一种观念，认为你比天使低微么？今天若有一个天使显在你面前，我怕你会向他下拜。至少你会景仰他，下意识里觉得他比你更高。这种想法是不对的。你若以为天使比你高，就是缺少异象。你需要读希伯来二章。即使在一章末了，（14，）我们也看见，我们这些承受救恩的人是超越天使的，因为天使不过是仆役，我们是他们的主人。我们是基督的同伙，而天使不过是仆役，为我们这些承受救恩的人效力。我们是神的家，有属天的梯子将我们联于神，也将神带给我们；天使不过是服役的灵，在这天梯上，上去下来的服事我们。因此，他们远低于我们。在第四篇信息里我们曾指出，马太十八章十节启示，我们每一个人都有天使服事。诗篇三十四篇七节说，『耶和华的使者，在敬畏祂的人四围安营，搭救他们。』一位神的使者向哥尼流显现，（徒十3，）告诉他到何处去接触那位传福音的人。再者，行传十二章七至十一节也告诉我们，主的使者如何把监门打开，领彼得逃出来。你虽然不知道服事你的天使叫甚么名字，但是我确信他一定知道你的名字。我们每人至少有一位天使，不断的服事我们。这不是迷信，这是事实。根据我的经历，在已过四十年外出的行程中，我体验到我的天使与我在一起，并且多次保护了我。
2Although it is easy to realize that God is absolutely superior to the angels, it is difficult for us to realize that man is also superior to them. Do you still hold the concept that you are inferior to angels? I am afraid that if an angel appeared to you, you would worship him. At the least, you would look up to him, subconsciously thinking that he is superior to you. This thought is wrong. If you think that angels are superior to you, you are short of vision. You need to see Hebrews chapter two. Even at the end of chapter one (v. 14), we saw that, as the heirs of salvation, we are much superior to the angels, for the angels are our servants and we are their masters. We are the partners of Christ, and the angels are the servants, ministering to the heirs of salvation. We are the house of God, in which is the heavenly ladder joining us to God and bringing God to us, while the angels are ministering spirits ascending and descending upon this ladder as they render their service to us. Hence, they are much inferior to us. As we pointed out in message four, Matthew 18:10 reveals that everyone of us has an angel. Psalm 34:7 says, “The angel of the Lord encampeth roundabout them that fear him, and delivereth them.” An angel appeared to Cornelius (Acts 10:3), telling him where to contact the one who preached the gospel. Moreover, Acts 12:7-11 tells us how an angel opened the door that Peter might escape from prison. Although you may not know the name of your ministering angel, I am quite sure that he knows your name. We all have at least one angel that ministers to us continually. This is not superstition; this is reality. According to my experience, I can testify that as I have been traveling during the past forty years I have realized that my angel was with me and that, on many occasions, he protected me.
3基督是人的儿子，是人，超越天使。希伯来二章并没有把祂说成一个伟大的人，只说祂是一个微小的人。但即使是一个微小的人，祂仍然超越天使。在说到耶稣是人超越天使之前，我们需要来看祂是人的一个基本因素，就是神命定人管理全地，如创世记一章二十六至二十八节所启示的。
3Christ, the Son of Man, as man, is superior to the angels. Hebrews 2 does not speak of Him as a great man but as a little man. However, even as a little man He is superior to the angels. Before we consider the superiority of Jesus as a man to the angels, we need to see a basic factor in His being a man, that is, that God has ordained man to rule over the earth as revealed in Genesis 1:26-28
壹 要来的世界
I. THE COMING INHABITED EARTH
4希伯来二章五节说，『我们所说要来的世界，神原没有交给天使管辖。』本节开头原文有『因为』一辞，将这节联于本章前面几节。二章一至四节是一个警告，告诉我们若忽略这么大的救恩，就会受到该受的报应。主奇妙的人位加上祂辉煌的工作，就是这3么大的救恩，是我们没有一个人可以忽略的。三节的逃，原则上是逃避二节所说的报应。我们若忽略这么大的救恩，理当受到某种报应。该受到甚么报应呢？虽然我们在以后的信息里还会详细的来看这事，但我们若注意五节的『因为』一辞，现在便可以看到一些端倪。『因为』是指回三节所说的『忽略』。我们若忽略这么大的救恩，就会受到该受的报应。『因为我们所说要来的世界，神原没有交给天使管辖。』所以『该受的报应』必定是与『要来的世界』有关。
4Hebrews 2:5 says, “For He did not subject to angels the coming inhabited earth, concerning which we speak.” The word for connects verse 5 with the preceding verses in the same chapter. Verses 1 through 4 give us a warning, telling us that there will be a “just recompense” for neglecting “so great a salvation.” The Lord’s wonderful Person plus His splendid work are “so great a salvation,” a salvation which none of us should neglect. The word escape in verse means, in principle, to escape the recompense alluded to in verse 2. If we neglect “so great a salvation,” it is right and just that we receive a certain recompense. What will be this “just recompense”? Although we shall say more about this in coming messages, if we pay attention to the little word for in verse 5, we can understand something about it now. The word for refers back to the negligence mentioned in verse 3. If we neglect “so great a salvation,” we shall receive a certain kind of “just recompense,” “for He did not subject to angels the coming inhabited earth, concerning which we speak.” Thus, the “just recompense” is related to the “coming inhabited earth.”
5我们若忽略这么大的救恩，『怎能逃罪？』这不是说我们会失去救恩，以致失丧。只要我们一得救，就永远得救。约翰十章二十八节向我们保证：『我又赐给他们永远的生命，他们必永不灭亡，谁也不能从我手里把他们夺去。』我们相信主耶稣，祂就赐给我们永远的生命，叫我们永不灭亡。主的话是永存的，祂告诉我们，我们要永远得救。我们有永远的保障。但这并不是说，一个得救的人就毫无问题了。根据希伯来书这里所说的，一个得救的人，虽然确实得到了永远的救恩，仍然可能会错过那个『要来的世界』。现在我们需要来看，甚么是『要来的世界』。
5If we neglect so great a salvation, “how shall we escape?” This does not mean that we shall lose our salvation and be lost. Once we have been saved, we are saved forever. John 10:28 assures us of this: “And I give to them eternal life, and they shall by no means perish forever, and no one shall snatch them out of My hand” (Recovery Version). When we believe in the Lord Jesus, He gives us eternal life and we shall never perish. The Lord’s word will remain forever, and His word tells us that we have been eternally saved. We do have eternal security. However, this does not mean that a saved person can have no problems. According to this portion of Hebrews, a saved person, whose salvation is eternally secure, might miss the “coming inhabited earth.” Now we need to find out what is the “coming inhabited earth.”
一 在要来的国度时代
A. In the Coming Age of the Kingdom
6你若对圣经有整体的认识，就晓得『要来的世界』是指来世有神国度的这地。诗篇二篇八节说，神已将列国赐给基督为基业，将地极赐祂为田产。启示录十一章十五节说，『世上的国，成了我主和祂基督的国，祂要作王，直到永永远远。』这日要来，也许不久就到了，那时地上的万国，都要成为基督的国。但以理二章三十五节告诉我们，当主耶稣再来的时候，地上的列国乃由一个铁、泥、铜、银、金所造成的像代表。这些元素代表地上的列国。突然间，有一块『非人手凿出来的』的石头，（34，）从天而降，把铁、泥、铜、银、金砸得粉碎。三十五节启示，『打碎这像的石头，变成一座大山，充满天下。』这块成了大山的石头，就是神的国。
6If you know the Bible as a whole, you will realize that the “coming inhabited earth” will be this earth in the coming age with God’skin gdom. Psalm 2:8 says that God has given to Christ the nations to be His inheritance and the uttermost parts of the earth for His possession. Revelation 11:15 says, “The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.” The day is coming—perhaps it will be soon—when the nations, the kingdoms, of the earth will become the kingdom of Christ. According to Daniel 2:35, at the time of the coming back of the Lord Jesus there will be on the earth nations represented by an image of iron, clay, brass, silver, and gold. All of these elements represent the earthly kingdoms. Suddenly a stone “cut out without hands” (Dan. 2:34) will descend out of heaven and will break in pieces the iron, clay, brass, silver, and gold. Daniel 2:35 reveals that “the stone that smote the image became a great mountain, and filled the whole earth.” This stone which becomes a mountain is the kingdom of God
7基督就是那块『非人手凿出来』的石头，把地上列国砸得粉碎。为著神的建造，基督不仅是基石、（赛二八16、）房角石、（太二一42，徒四、）顶石，（亚四7，）也是活石；（彼前二4；）对不信的犹太人而言，祂是绊跌人的石头；（太二一44，彼前二8；）对列国而言，祂是砸人的石头。（太二一44。）第一，对信徒而言，祂是为著神建造的石头。作为神建造的石头，祂是基石、房角石、顶石，又是活石，产生了我们这些石头，为著神的建造。（彼前二5。）第二，对不信的犹太人而言，祂是绊跌人的石头。不信的犹太人被祂绊跌了。不要以为主耶稣对每个人都是恩慈的。至少对不信的犹太人，祂是绊跌人的石头。第三，对外邦人，列国而言，主要成为那块从天而降，把地上列国砸得粉碎的砸人的石头。（但二34～35，44。）这块砸人的石头要成为大山，意思是说，主耶稣要成为充满天下的国度。这个国度，也就是充满天下的大山，乃是基督自己。那时，这地上要成为主的国。这就是希伯来二章五节所指『要来的世界』。这『要来的世界』是指来世要成为主国之地。这事不久就要发生。
7The stone “cut out without hands” that breaks in pieces the earthly kingdoms is Christ. Christ is not only the foundation stone (Isa. 28:16), cornerstone (Matt. 21:42; Acts 4:11), topstone (Zech. 4:7), and living stone (1 Pet. 2:4) for God’s building; He is also the stumbling stone 11 (Matt. 21:44; 1 Pet. 2:8) to the unbelieving Jews and the smiting stone to the nations (Matt. 21:44). Firstly, for the believers, He is a stone for God’s building. As the stone for God’s building, He is the foundation stone, cornerstone, topstone, and living stone to produce us as stones for God’s building (1 Pet. 2:5). Secondly, in relation to the unbelieving Jews, He is a stumbling stone. The unbelieving Jews have stumbled over Him. Do not think that the Lord Jesus is always kind to everyone. To the unbelieving Jews, at least, He will be the stumbling stone. Thirdly, to the Gentiles, the nations, the Lord will be the smiting stone that descends out of heaven to smite all the kingdoms of the earth into pieces (Dan. 2:34-35, 44). This smiting stone will become a great mountain, meaning that the Lord Jesus will become the kingdom filling the whole earth. This kingdom, the great mountain that fills the whole earth, is Christ Himself. At that time, the earth will be the Lord’skin gdom. This is what Hebrews 2:5 refers to as the “coming inhabited earth.” The “coming inhabited earth” denotes the earth having become the Lord’skin gdom in the next age. This may happen soon.
8这个在来世『要来的世界』，并不受天使管辖。换句话说，神从来没有命定天使去管理那个世界，神乃是命定人去管理那要来的世界。根据这个事实，希伯来书的著者给我们看见，人超越天使。就著人要在来世掌管要来的世界这一面说，人超越天使。在神的经纶里，一开始神的心意就是要人管理这地。从已过的永远，神就定意要人管理这地。根据圣经，神在创造时，就定意要人为祂掌权，管理这地。创世记一章二十六至二十八节，对这事说得非常清楚。圣经里有三章可以归类在一起，就是创世记一章、诗篇八篇、和希伯来二章。这三章说到同一个重点，就是神命定人管理祂所创造的地。神为甚么命定人管理地？因为神需要一个范围，一个空间，一个领域来施行祂的权柄。神若没有这么一个领域来施行祂的权柄，祂的荣耀就无法彰显。神荣耀的彰显需要一个领域。倘若神不能在地上掌权，神的荣耀怎能得到彰显？马太六章主在祷告的末了说，『国度、权柄、荣耀，都是你的。』（另译。）有国度就有权柄，神的荣耀就能得著彰显。国度是为著权柄，而权柄是为著荣耀。若是神没有一个国度，祂就不能执行祂的权柄，祂的荣耀也就不能得著彰显。主的祷告乃是为著国度。在国度里，神的权柄得以施行，神的荣耀也得以彰显。
8This “coming inhabited earth” in the coming age is not subjected to angels. In other words, God never ordained the angels to rule over that earth. He has ordained man to rule over the earth in the coming age. Based upon this fact, the writer of Hebrews shows us that man is superior to the angels. In this aspect, that of ruling over the earth in the coming age, man is superior to the angels. In His economy, God intended from the very beginning that man should rule over the earth. From eternity past, God determined to have man ruling over the earth. According to the Bible, at the time of creation, God determined that man should exercise His authority over the earth. This is clearly mentioned in Genesis 1:26-28. There are three chapters in the Bible that belong together— Genesis 1, Psalm 8, and Hebrews 2. All of these chapters share one main point—that God has ordained man to rule over His created earth. Why has God ordained man to rule over the earth? Because God needs a realm, a sphere, a dominion, in which He can exercise His authority. Without such a dominion in which He can exercise His authority, it would be difficult for God to express His glory. The expression of His glory needs a dominion. Suppose God had no authority on earth. How could He come to express His glory? Do you remember the conclusion of the Lord’spray er? It is, “For thine is the kingdom, and the authority, and the glory” (Gk.). Once there is the kingdom, there is the authority. Then God is able to express His glory. The kingdom is for the authority, and the authority is for the glory. If God has no kingdom, then there can be no exercise of His authority and no expression of His glory. The Lord’spray er was for the kingdom. In that kingdom there would be the exercise of authority and the expression of glory
9神的定旨是一贯而永远的。祂的定旨是从永远到永远的。祂要得著人，在这地上施行祂的权柄，好叫祂得著一个范围，彰显祂的荣耀；神这个定旨从未改变。
9God’s purpose is constant and eternal. God’s purpose is from eternity to eternity. God has never changed His purpose of having man exercise His authority on earth that He might have a dominion as a sphere in which He can express His glory.
10今天的召会生活就是一个领域。每个地方召会都是神掌权的地方，叫神的荣耀得以彰显。所以说，今天的召会生活就是国度的小影。（罗十四17。）召会生活虽然不是国度的全貌，但至少是国度的小影，在同样的原则上表征同样的事。正确的召会生活就是神的国，在其中神的权柄可以施行，使神的荣耀可以得著彰显。这就是神创造人的定旨。二使基督得著全地为基业『要来的世界』在来世的国度时代里，乃是基督的基业。基督要得著『要来的世界』为基业，（诗二8，）作祂的国度。神的定旨，是要从撒但霸占的手中恢复这地，并在这地上建立祂的国，彰显祂的荣耀。神已将这地赐给基督为基业。当我们这班蒙拯救的人，基督的同伙，有分于祂所承受『要来的世界』的时候，我们就要有分于那样荣耀的地，连同在其上所建立神的国，为著彰显神的荣耀。我们若忽略了这么大的救恩，将来『该受的报应』，就是不能有分于要来的世界。我们今天若忽略这么大的救恩，就逃不掉『该受的报应』，就是无分于要来国度的世界。
10The church life today is a dominion. Every local church is a dominion where God’s glory is expressed. This is why today’s church life is the kingdom (Rom. 14:17) on a small scale. Although it is not the kingdom in full scale, it is at least the kingdom in small scale, signifying the same things in the same principle. The proper church life is God’skin gdom where He exercises His authority that He might express His glory. This was His purpose in creating man. B. For Christ to Take Possession of the Earth The “coming inhabited earth” in the coming age of the kingdom will be for Christ’s possession. Christ will take possession of the “coming inhabited earth” (Ps a. 2:8) for His kingdom. God’s purpose is to recover the earth from the usurping hand of Satan and to establish His kingdom on the earth for the expression of His glory. God has given such an earth to Christ as His inheritance. When we, the saved ones, as His partners shall share in His inheritance of the “coming inhabited earth,” we shall have a share in such a glorious earth with God’skin gdom established on it for the expression of God’s glory. To miss the sharing of this earth will be a “just recompense” to those who neglect “so great a salvation.” If we neglect “so great a salvation” today, we shall not escape this “just recompense” of missing the sharing of the coming kingdom on earth.
贰 那人耶稣
II. THE MAN JESUS
11神对人的定旨有三个阶段：创造的阶段，豫言的阶段，以及应验的阶段。在神定旨里的那个人，乃是亚当和基督。亚当是第一个人，基督是第二个人。（林前十五45，47。）在这两个人身上有三个阶段，我们先来看在创造里的人。
11God’s purpose for man is in three stages: the stage of creation, the stage of prophecy, and the stage of fulfillment. The man in God’s purpose is both Adam and Christ. Adam was the first man, and Christ was and still is the second man (1 Cor. 15:45, 47). With respect to both men there are these three stages. Let us firstly consider the man in creation
一 在创造里的人
A. The Man in Creation
1 有神的形像，彰显神
1. To Express God with His Image
12在创造里，神命定人有祂的形像，好彰显祂。（创一26～28。）人乃是照著神的形像造的，使人可以彰显神。
12In creation, God ordained man to express Him with His image (Gen. 1:26-28). Man was made in God’sim age that he might be able to express Him
2 有神的管治权，代表神
2. To Represent God with His Dominion
13神也定意要人有祂的管治权，好代表祂。祂创造人之后，就给人权柄，代表神掌权。因此，人一受造，就被命定要作两件事，彰显神和代表神。
13God also intended that man represent Him with His dominion. After creating man, God committed His authority to man, thereby authorizing him to be His representative. Thus, at the time of creation, man was ordained to do two things: to express God and to represent Him
3 失败了，不能达到神的定旨
3. Having Failed God in His Purpose
14但是，在创造里的人在神前失败了。人中了撒但的毒，而堕落了。因此，在创造里的人受了破坏，不能达到神的定旨。
14The man in creation, however, failed God. Man became poisoned by Satan and fell. Thus, the man in creation was damaged and failed God in His purpose
15圣经如果只有创世记，我们必定非常失望。无论创世记有多少超绝的记载，末了却结束于约瑟死了，棺材停在埃及。（五十26。）创世记这卷书如此结束，何等可怜！那曾经代表神的约瑟死了，收殓在棺材里，停在埃及。我们继续讲下去之前，我想先讲一点雅各和约瑟的事。雅各后来变成以色列，就是神的王子；他和约瑟实际上代表一个完整的人。约瑟是以色列的一部分，而不是雅各的一部分。雅各原是篡夺者、偷取者，后来却变化成为以色列，神的王子。（三二28，三五10。）当他老练成熟后，就有神的形像，能彰显神。雅各年轻的时候，是一个篡夺者，几乎每一个人都被他骗过。譬如他的哥哥、父亲、母舅、以及表兄弟们，都被他骗过。但神是奇妙的，祂能把这样一个篡夺、欺诈的人变成神的王子。到雅各晚年的时候，他再也不会欺骗、争斗或篡夺了。他只知道伸出手来给人祝福，祝福每一个到他面前来的人。当约瑟领他父亲雅各去见法老的时候，即使法老是当时地上最伟大的国王，也接受了以色列的祝福。（四七7。）以色列比法老还要大。那时以色列已经生命成熟，能彰显一位赐福的神。我们的神是赐福的神，以色列既然完全有神的形像，就能在所到之处，把祝福给人。他被带到法老跟前时，伸出手来给法老祝福。这真是神的彰显！以色列的『列』，原文意思是神，因此以色列这个名字，包含著神的名。但以色列还需要约瑟作他的一部分，就是为神掌权、代表神的部分。那时全地实际上并不在法老管治之下，乃是在约瑟的管理之下。以色列带著约瑟，一面有神的形像彰显神，另一面也有神的权柄代表神。尽管这样，创世记结束于约瑟死了，收殓在棺材里，停在埃及。创世记这样的结束，真是可怜。
15If we only had the book of Genesis, we would be very disappointed. Regardless of the many excellent records in the book of Genesis, at the end of that book we are told that Joseph died and was put into a coffin in Egypt (Gen. 50:26). How pitiful it is that the book of Genesis closes in this way! Joseph, the one who represented God, died, was put into a coffin, and was left in Egypt. Before we go on, I would like to say a word about Jacob and Joseph. Jacob, who became Israel, the prince of God, and Joseph were actually one complete man. Joseph was a part of Israel, although he was not a part of Jacob. Jacob was a supplanter, a stealer, but he was transformed into Israel, the prince of God (Gen. 32:28; 35:10). When he was experienced and matured, he certainly expressed God with His image. When Jacob was young, he was a supplanter and deceived everyone: his brother, his father, his uncle, and his brothers - in - law. But God is marvelous. He is able to transform such a supplanter and deceiver into a prince of God. When Jacob became an old man, he did not know how to deceive, fight, or supplant. He only knew to stretch forth his hands and bless people. Jacob blessed whomever came to him. Even Pharaoh, the greatest king on earth at the time, was blessed by Israel when Joseph brought his father to see him (Gen. 47:7). Israel was greater than Pharaoh. By that time Israel was mature and expressed God as the very God who blesses. Our God is a blessing God. Thus, Israel, who was fully in God’sim age, bestowed blessings wherever he went. When he was brought in before Pharaoh, he stretched forth his hands and blessed him. That was truly the expression of God. The name Israel contains the name of God, for the last two letters of Israel, el, mean God. Nevertheless, Israel needed Joseph as one of his parts, as the reigning part, the representing part. At that time, the entire earth was not actually under Pharaoh’s rule; it was under Joseph’s rule. Israel with Joseph expressed God with His image on the one hand and represented God with His authority on the other. Nevertheless, the book of Genesis ends by saying that Joseph died, was put into a coffin, and was left in Egypt. The conclusion of the book of Genesis is so poor.
二 在豫言里的人
B. The Man in Prophecy
16虽然创世记末了的光景非常可怜，但我们来看诗篇第八篇，却又充满了盼望。写诗的人必定是受了感动，而说出这样的话：『我观看你指头所造的天，并你所陈设的月亮星宿，便说，人算甚么，你竟顾念他？世人算甚么，你竟眷顾他？』（3～4。）在神的感动之下，诗人豫言人要恢复在亚当里所失去的。他重复创世记一章的话，豫言人所失去的定命要得著恢复。因此，诗篇第八篇乃是恢复创世记一章人失去的定命。在创世记一章，人堕1落的时候，神所赐给受造之人的神圣定命就失去了。诗人豫言这定命要得著恢复。我们接下来会看见，诗篇第八篇所豫言的人，乃是指主耶稣。这是希伯来二章所启示的。
16Although the situation at the end of the book of Genesis was very pitiful, it is most promising by the time we come to Psalm 8. The psalmist surely was inspired when he said, “When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him? and the son of man, that thou visitest him?” (vv. 3-4). Under the inspiration of God, the psalmist prophesied the recovery of what had been lost in Adam. He repeated the words of Genesis 1, prophesying that man’s lost ordination was to be recovered. Hence, Psalm 8 is a recovery of man’s lost ordination which was given in Genesis 1. The divine ordination bestowed upon the created man in Genesis was lost at the time of man’s fall. The psalmist prophesied that this ordination would be recovered. As we shall see shortly, the man prophesied in Psalm 8 is the Lord Jesus. This is revealed in Hebrews 2.
1 比天使微小一点
1. A Little Inferior to the Angels
17诗篇第八篇说到人所失去的定命要得著恢复，在这豫言里，说到神叫人比天使微小一点。希伯来二章七节引这话说，『比天使微小一点，』这是指著形体方面说的，不是指著地位说的。按著外面形体说，人比天使低，比天使微小。
17In the prophecy regarding the recovery of man’s lost ordination in Psalm 8 it says that God has made man “a little lower than the angels.” In Hebrews 2:7, it is quoted as “a little inferior to the angels.” This is according to the physical, not the positional, situation. Physically speaking, man is lower than or inferior to the angels
2 得了荣耀尊贵为冠冕
2. Having Been Crowned with Glory and Honor
18然而，诗篇第八篇豫言说，那比天使微小一点的人，得了荣耀尊贵为冠冕。这件事并未应验在任何人身上，直到那人耶稣升到诸天之上才应验了。因此，这个豫言是指为人的主说的，并且也应验在祂身上。
18However, the prophecy in Psalm 8 says that God “has crowned” man, who is lower than the angels, “with glory and honor.” This was not fulfilled in any man until the man Jesus ascended to the heavens. Hence, this prophecy is concerning the Lord as a man and it is fulfilled in Him
3 被派管理神手所造的
3. Being Set over the Works of God
19诗篇第八篇的豫言也说到，神给人权柄，好管理祂手所造的，又使万有服在人的脚下。希伯来二章也引用这一段说，神派人管理祂手所造的，叫万有服在这人的脚下。这明显的是复述创世记一章二十六至二十八节所说的。这可说是恢复人在创世记一章所得著，而在三章因著堕落所失去的。
19The prophecy in Psalm 8 also says that God has made man to have dominion over the works of His hands and that He has put all things under his feet. In the quotation in Hebrews 2 it says that God has set man over the works of His hands and has subjected all things under His feet. Clearly this is a repetition of what is mentioned in Genesis 1:26-28. It may be called the recovery of what was given to man in Genesis 1 and was lost due to the fall of man in Genesis 3
三 在应验里的人
C. The Man in Fulfillment
20希伯来二章六至九节，是诗篇第八篇之豫言的应验，并且告诉我们，这个应验里的人就是耶稣。耶稣是第二个人；（林前十五47；）虽然第一个人因失败不能达到神的定旨，第二个人却成功了。在创世记一章，神所创造的人原是为著神永远定旨的，但那个人没有达到神的定旨。以后诗篇第八篇豫言说，将有另外一人恢复人所失去的定命。若不是有这第二个人，我们就失丧了，当初赐给人的定命也就失去了。但是我们有了第二个人，祂恢复了人所失去的定命，成就了神原初的定旨。希
20Hebrews 2:6-9 is the fulfillment of the prophecy in Psalm 8. It tells us that the man in this fulfillment is Jesus. Jesus is the second man (1 Cor. 15:47). Although the first man failed God in His purpose, the second man succeeded. In Genesis 1 is the man in God’s creation with God’s eternal purpose. That man failed God. Then Psalm 8, speaking about the recovery of man’s lost ordination, prophesied of another man. Without this second man, we and the ordination given to man are lost. But we have the second man who has recovered man’s lost ordination and has fulfilled God’s original purpose. This second man is presented to us in Hebrews 2.
21伯来二章就是说到这第二个人。
21
1 为著受死的苦，成为比天使微小一点的
1. Made a Little Inferior to the Angels Because of the Suffering of Death
22那人耶稣，应验了诗篇第八篇的豫言，为著受死的苦，成为比天使微小一点的。（来二9。）按著外面的形体，我们是比天使微小；天使的形体比我们高超一点。当主耶稣来成为人的时候，祂外面的形体也比天使微小。祂成为人，取了人的性情和血肉之体。为甚么祂要取一个比天使微小的形体？乃是要为我们受死的苦。为著受死的苦，祂需要一个肉身。没有这样的一个肉身，祂就无法为我们的罪而死。为这缘故，祂成为比天使微小一点的。
22The man Jesus, in the fulfillment of the prophecy in Psalm 8, was made a little inferior to the angels because of the suffering of death (2:9). According to our physical make- up, we are inferior to the angels. The make-up of the angels is somewhat superior to ours. When Jesus came as a man, His physical make-up was also inferior to that of the angels. He became a man, taking on man’s flesh, blood, and nature. Why did He take on a physical make-up that was inferior to that of the angels? For the purpose of suffering death for us. In order to suffer death, He needed a physical body. Without such a physical body there would have been no way for Him to die for our sins. This was the reason that He was made a little inferior to the angels
2 得了荣耀尊贵为冠冕
2. Crowned with Glory and Honor
23耶稣受了死的苦，完成救赎之后，就在复活里得著荣耀，（路二四26，）并在升天里在诸天之上得著荣耀尊贵为冠冕。（来二9。）虽然主耶稣是神子也是人子，但在说到祂得了荣耀尊贵为冠冕时，我们要特别注意祂的人性，注意祂是人子。希伯来一章说祂是神，二章说祂是人。我们读一章时，应当特别注意祂的神性；读二章时，就要特别注意祂的人性。祂乃是在祂的人性里得著荣耀尊贵为冠冕。祂乃是以升到诸天之上人的身分，得了冠冕。耶稣在甚么地方得著荣耀尊贵为冠冕？在三层天上。这位生于马槽，长于拿撒勒贫寒之家，没有佳形美容的微小耶稣，却在升到诸天之上时，得了荣耀尊贵为冠冕。甚么是荣耀尊贵？荣耀是指与耶稣人位有关的荣美；尊贵是指与耶稣价值、宝贵（彼前二章七节的宝贵与这里的尊贵，原文同字）及尊荣有关的珍贵，这尊荣与祂的地位有关。（彼后一17，罗十三7。）
23After He accomplished redemption by suffering death, Jesus was glorified in His resurrection (Luke 24:26) and in His ascension to the heavens was crowned with glory and honor (2:9). Although the Lord Jesus is both the Son of God and Son of Man, when we come to the matter of His being crowned with glory and honor, we must pay special attention to His humanity, to His being the Son of Man. In Hebrews 1, He is God; in Hebrews 2, He is man. When we are reading Hebrews 1, we must pay our full attention to the Lord’s divinity. However, when we come to Hebrews 2, we must pay our full attention to His humanity. It is in His humanity that He is crowned with glory and honor. As a man in His ascension to the heavens, He was crowned in this way. Where is Jesus crowned with glory and honor? In the third heavens. The little Jesus who was born in the manger, who was raised in a poor home in Nazareth, and who had no beauty or comeliness, in His ascension to the heavens has been crowned with glory and honor. What is glory and honor? Glory is the splendor related to Jesus’ Person; honor is the preciousness related to Jesus’ worth, value (1 Pet. 2:7 precious in Greek is the same word as honor here), and dignity which is related to His position (2 Pet. 1:17; Rom. 13:7).
ａ被立为主为基督
a. Being Made Both Lord and Christ
24耶稣已经得了荣耀尊贵为冠冕，被立为主为基督了。（徒二36，十36。）在祂成为肉体之前，祂原是主。然而当祂成为人，祂就不是主。现今祂在升天里，以人的身分被加冠为主。这是一件不得了的事。一面，因著祂是神，所以祂早就是主；另一面，在祂的人性里，祂被加冠为万有的主。祂又是基督，是那位受膏者。祂是主，意思是祂乃是管理万有的主。祂是基督，意思是祂是受膏者，被设立来完成神计画的每一件事。这位受膏者也就是被选立者，被神选立来经营神宇宙的大企业─基督与召会。
24Jesus was crowned with glory and honor to be the Lord and Christ (Acts 2:36; 10:36b). Before His incarnation, He was the Lord. However, as a man, He was not the Lord. Now, in His ascension, He, as a man, has been crowned to be the Lord. This is a great matter. On the one hand, He already was the Lord because He was God; on the other hand, in His humanity, He was crowned to be the Lord of all. He is also the Christ, that is, the anointed One. The Lord means that He is the Lord ruling over all, and Christ means that He is the anointed One who has been appointed to accomplish everything for God’s plan. The anointed One is the appointed One, and the appointed One is the One who runs God’s universal corporation, Christ and the church
ｂ被高举作元首，作救主
b. Being Exalted to Be a Leader and a Savior
25基督已经被高举作元首，作救主。（徒五31。）这里的元首，原文与希伯来二章十节的创始者同字。这字也可繙作元帅、起始者、开创者或开拓者。基督已经得著荣耀尊贵为冠冕，所以祂能作我们的创始者。如原文所指明的，祂也是我们的元首、君王、开拓者和先锋。耶稣就是那位争战、领先、走在前面、首先达到终点的。祂已经开创了一条进入荣耀的路，我们现今正行在其中。因此，祂不仅是救主，拯救我们脱离堕落的光景和一切消极的事物；祂也是创始者，领先进入荣耀的开拓者，要把我们带进同样的光景里。今天，主耶稣是主，是基督，是创始者，也是救主。希伯来一章启示基督是神的儿子，祂来说出神、表明神并彰显神。作为这样的一位，祂超越天使。在希伯来二章这里，祂是人的儿子，要成为主、为基督、创始者和救主。祂是我们的主、基督、创始者和救主，主要的还不是根据祂的神性，乃是根据祂的人性，这是一件很实际的事情。为甚么耶稣是我们的主？因为祂是人。为甚么祂是基督、是创始者、又是救主？都因为祂是人。天使没有人性，绝不可能成为我们的主、基督、创始者和救主。只有基督在祂的人性里能成为这样的一位。不仅如此，这个人性不是天然的人性，乃是复活、拔高、并升天的人性，是得了荣耀尊贵为冠冕的人性。这不是我们天然的观念，乃是完全新鲜的观念，我们需要在这上面花很大的工夫，使我们能看见得更多。
25Christ has been exalted to be a Leader and a Savior (Acts 5:31). The Greek word for Leader, translated “Prince” in the King James Version, is the same Greek word that is rendered as “Captain” in Hebrews 2:10. The Greek word may also be rendered as “author, originator, inaugurator, or pioneer.” There is no one equivalent of this word in English. Christ has been crowned with glory and honor so that He might be our Captain. As the Greek word indicates, He is also our Leader, Prince, Pioneer, and Forerunner. Jesus is the One who fights, takes the lead, moves ahead, being the first to reach His destination. He has cut the way into glory and we are now taking the way He has cut. Hence, He is not only the Savior who saved us from our fallen estate and from all the negative things, but He is also the Captain who, as the Pioneer, has entered into glory that we might be brought into the same estate. The Lord Jesus today is the Lord, the Christ, the Captain, and the Savior. Chapter one of Hebrews reveals that Christ is the Son of God coming to speak, declare, and express God. As such a One He is superior to the angels. Here, in chapter two of Hebrews, He is the Son of Man going to be the Lord, the Christ, the Captain, and the Savior. His being our Lord, Christ, Captain, and Savior is not mainly based upon His divinity but upon His humanity. This is a very practical matter. Why is Jesus our Lord? Because He is a man. Why is He the Christ, Captain, and Savior? All because He is a man. Angels, who do not have humanity, can never be our Lord, Christ, Captain, and Savior. Only Christ in His humanity can be such a One to us. Furthermore, this humanity is not a natural humanity; it is a resurrected, uplifted, and ascended humanity, a humanity that is crowned with God’s glory and honor. Because these concepts are not natural, but are new and fresh to us, we need to spend considerable time on them in order that we might see more.