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希伯来书生命读经 · 第8篇

成为肉体、钉十字架、复活、得荣耀、并被高举的耶稣

Jesus in Incarnation, Crucifixion, Resurrection, Glorification, and Exaltation
1在本篇信息中，我们要来看耶稣的成为肉体、钉十字架、复活、得荣耀、并被高举。这些都是意义重大的辞，也许我们都很熟悉。我在本篇信息的负担，是要给大家看见，希伯来二章如何把以上五项摆在一起。这是圣经其他章节或其他部分所没有的。圣经有的章节叫我们看见基督的钉十字架，有的章节叫我们看见基督的复活、得荣和高举。但没有一处像希伯来二章这么短的篇幅中，把成为肉体、钉十字架、复活、得荣耀、被高举摆在一起。基督所经过、所达到的这五个要点，本章以非常特别的方式陈明给我们，与四福音、使徒行传、或别的书信所陈明的方式不同。多年来，主已将本章的一切重点都指给我看。我们在第四篇信息里说过，希伯来一章如何启示基督的许多阶段，说到祂如何在已过的永远里，在创造里，在成为肉体里藉著受死救赎我们，在复活里把生命分赐给我们，在高举里，在祂的再来里，在国度里，以及在将来的永远里。把基督这位神的儿子，从已过的永远直到将来的永远，这样的启示出来，是其他章节所没有的。本章的顺序，非常的奇妙。希伯来二章原则上也是一样。没有别的章节说到基督的这五大方面，但在希伯来二章，这五项的启示很特别，甚至很奇特。我们都必须对基督这五大点，有深刻的印象。
1In this message we come to the matter of Jesus in incarnation, crucifixion, resurrection, glorification, and exaltation. These are very significant terms and probably we are all familiar with them. My burden in this message is to show you how Hebrews chapter two puts all of these five items together. No other chapter or other portion of the Holy Word does this. In some chapters we see Christ’s crucifixion. In other chapters we see His resurrection, glorification, and exaltation. But in no portion as short as Hebrews 2 do we see incarnation, crucifixion, resurrection, glorification, and exaltation put together. These five major points concerning what Christ has passed through and attained are presented in this chapter in a very particular way, not in the way as they are presented in the Gospels, the Acts, or in the other Epistles. Throughout so many years, the Lord has been showing me all of the items in this one chapter. We have already seen in message four how Hebrews 1 reveals Christ in so many stages: in eternity past, in creation, in incarnation for redemption by crucifixion, in resurrection for imparting life, in exaltation, in His second coming, in the kingdom, and in eternity future. No other chapter affords us such a revelation of Christ as the Son of God from eternity past to eternity future. The sequence in this chapter is more than wonderful. Chapter two of Hebrews is the same in principle. No other chapter gives us all of these five major aspects of Christ. But in Hebrews 2 these items are particularly and even peculiarly revealed. We all must be impressed with these major points of our Christ
壹 成为肉体
I. IN INCARNATION
一 与儿女同有血肉之体
A. Sharing in the Children’s Blood and Flesh
2我从幼年的时候，就听到牧师们说，基督成为肉体，完全是因为神爱我们，所以差祂的儿子来到这罪恶的世上，为我们的罪死在十字架上，拯救我们不下地狱。我对于基督的成为肉体，就知道这么多。虽然这种说法也对，但是过于肤浅。有些受过高等教育的人对于这种说法就很难接受，认为过于低下，也没有目的或目标。只有低层的人肯接受这种低等的福音传讲。福音原本不低，是他们把福音传低了。我从未听到一个传道人说，基督来成为一个人，是要有分于我们的血肉之体。这种观念就高得多了。基督成为肉体的目的，乃是要与儿女同有血肉之体。（来二14。）用人的话说，这种说法非常富有哲理。这种高品的传讲才能使有哲理思想的人折服，认为所传的富有深思。
2From my youth, I heard from the pastors that Christ was incarnated simply because God loved us and sent His Son to this evil earth to die for our sins on the cross that we might be saved from hell. That was all I saw concerning the incarnation of Christ. Although this is correct, it is rather shallow. Some of the learned, high- class people will not accept this kind of preaching. They will say that it is low and that it has no purpose or goal. Only low-class people will accept such a low preaching of the gospel. Although the gospel is not low, it has been preached on a low level. I have never heard a preacher who said that Christ became a man in order to partake of our blood and flesh. This thought is much higher. The purpose of Christ’sin carnation was that He might share in the children’s blood and flesh (2:14). Using human words, we may say that this is very philosophical. This type of high preaching will convince the people who have philosophical minds. They will think that such preaching is very thoughtful.
3一九二○年代，主垂听了众多亲爱西教士的祷告，在全中国各大专学校中，作了奇妙的工，许多富有思想的大学青年得救了。我也是其中之一。我们得救后，就开始用高品的方式传扬基督。那时，我们这些年轻人熟悉中国哲理思想，因此很懂得如何叫人信服。我们传扬高品的福音，不是照著人的想法，乃是根据『神圣的哲理』。神是极有哲理的。『有哲理的』是甚么意思？我说有哲理，意思是指富有思想。神不是一位简单、肤浅、低下的神。祂是深奥、有思想、有目的、有意义的。我们的神是有定旨的神。有谁比祂更有哲理？我们传扬这高品福音的结果，有许多医生、护士、教授、以及知识分子归向了主。希伯来书非但不肤浅，反而既高又深，是最高品的。本书不是说，因著我们堕落、犯罪，基督来拯救我们；乃是说，儿女既同有血肉之体，基督也来有分于我们的性情。这种观念实在更高更深。试想神的儿子，我们的救主，我们的神，有一天竟然成为一个和我们同样性情的人。祂成为人，有分于我们的血肉之体。这是何等的奇妙。我们的救主，在性情上并非与我们不同。我们的神和救主，与我们完全相同。我能见证，在中国有许多学者，就是因著这一个思想而信服了主。他们开始思索这事，认为这事极有思想。他们看见这位神成为肉体，不是来命令我们作甚么，乃是要与我们成为一。祂不是以神的身分来拯救我们，免得吓著我们。祂也不是作天使来拥抱我们，因为我们接受不了。祂来的时候，实实际际的与我们一样。祂有分于人性，有分于我们的血肉之体。这种观念，自然折服了那些知识分子。他们钦佩说，『这种观念真是高超，这位神竟然成了和我们同性情的人，有分于血肉之体。』这就是成为肉体，这也是最深的思想和最高的『哲理』。
3In the 1 9 2 0’s, in answer to the prayers of so many dear missionaries, the Lord did a marvelous work in the colleges and universities throughout China. Many thoughtful young college students were saved. I also was saved during that time. After we were saved, we began to preach Christ in a higher way. We, the Chinese young people of that time, knew the Chinese philosophical thought. As a result, we knew how to convince people. We preached the higher gospel not according to our human thought but according to the “divine philosophy.” God is more than philosophical. What does it mean to say “philosophical”? It simply means thoughtful. God is not simple, superficial, or low. He is deep, thoughtful, purposeful, and meaningful. Our God is a God of purpose. Who could be more philosophical than He? As a result of that higher preaching of the gospel, many doctors, nurses, professors, and learned people were brought to the Lord. The book of Hebrews is not shallow. It is both deep and high. It is in the highest bracket. This book does not say that because we were fallen and sinful Christ came to save us. It says that all the children are partakers of blood and flesh and that Christ came to share in our nature. This thought is deeper and higher. One day, the Son of God, our Savior and our God, became exactly the same in nature as we are. He became a human being, sharing in our blood and flesh. This is wonderful. We do not have a Savior who is different in nature from us. No, our God and Savior became exactly the same as we are. I can testify to you that a good number of scholars in China were convinced just by this one thought. They began to think about it, finding it most thoughtful. They saw that God came in the flesh not to command us to do something, but to be one with us. He did not come as God to rescue us, for that would have terrified us. He did not come as an angel to embrace us, for we could not have accepted that. He came, in reality, just as we are. He partook of our nature, of our blood and flesh. This thought will certainly convince the learned people. They will admire it, saying, “This truly is a high thought. The very God became the same in nature as we are, partaking of blood and flesh.” This is the incarnation, and this is the deepest thought and the highest “philosophy.”
4成为肉体不该联于圣诞节。你应当把和圣诞节有关的一切全都烧掉。你若到中国的知识分子中间传福音，而讲圣诞节，就没有人要听你的。他们会告诉你，像圣诞树、袜子里的糖果、圣诞老人这类的事，实在太肤浅幼稚。那不是出于神话语中的福音，而是出于异教的东西，就是主耶稣在马太十三章三十三节所题的面酵，由主所豫言的『妇人』带进罗马天主教。这种的传讲，如何能叫有知识的人信服？你只能到街上去说服穷孩子，但不可能使有思想的人信服。基督教把主最高的救恩传得太低下，所以我们需要一些经历至高救恩的人，到那些有思想的人中间去传讲，才会使人很快的信服。他们既都是为神所造，同样的在寻求真理；他们的本性是寻求神的。可惜基督教所传给他们的福音，又肤浅又不准确。神来成为肉体不是圣诞节这类的事；乃是这位神，就是全能的神，来成为肉体。正如约翰一章十四节所说的，『话成了肉体。』话是谁？就是创造天地万物的神！这话，就是创造的神，来成了肉体。这是何等有思想，何等有意义！神为甚么要来成为肉体？是要与我们一样一式。我们是血肉之人，基督也来有分于血肉之体。藉著成为肉体，基督也成了与我们同等的人。基督虽然是神，却来成为一个与我们同等且同性情的人。这种福音才是大学生需要听的，也是他们愿意听的。你传这种福音，会吸引他们每晚一再的来听。知识分子和大学生并不喜欢那些低下的福音传扬，他们认为那些既卑下又自私，缺少目的。我们必须告诉他们神的定旨，就是神来成为人，为著要建立祂的大企业─基督与召会。我所说的这种福音传扬，并不是我没有亲自经历过的。在中国的时候，我们就是这样传福音。我们传讲神的定旨是基督与召会时，一些教授和学生说，『我们必须深入这件事。多年来我们在寻找这些问题的答案：人的意义是甚么？人生的真义是甚么？宇宙为何而有？』所以我们为他们传讲神的定旨。这就是以高品的方式传讲高品的福音。二凡事与祂的弟兄一样基督也是为著同情我们，而有分于我们的性情，与我们同有血肉之体。祂是神的长子，我们是祂的许多弟兄。然而，我们在肉体里，都是衰微脆弱的，所以祂成为在肉体里的人，与我们一样一式。因为我们衰微脆弱，所以需要祂同情我们。你若要同情别人，就必须和那人一样。若是我和你既不同等，处境也相异，我就无法同情你。然而，倘若我变成与你完全一样，我就能与你表同情。主同情我们，也是祂成为肉体的一方面。这是希伯来二章十七节所指明的。主在凡事上与祂的弟兄一样，为使祂能同情他们。
4The incarnation should not be associated with Christmas. You need to burn everything related to Christmas. If you would go to China and preach the gospel to the learned people and mention Christmas, they would not listen to you. They would say that things such as Christmas trees, stockings full of candies, and Santa Claus are too low, shallow, and childish. That is not the gospel from the Word of God. That is the paganism, the leaven mentioned by the Lord Jesus in Matthew 13:33, brought into Catholicism by the “woman” as the Lord prophesied. How could the learned people be convinced with this kind of preaching? You may convince the poor children in the street, but you will not convince the thoughtful people. Christianity has preached the Lord’s highest salvation in a low way. We need those who have experienced the high salvation to go to the thoughtful people. Immediately they will be convinced. They also are seeking after truth, for they too were made by God. In their nature there is a seeking after God. But Christianity has superficially and inaccurately presented the gospel to them. The incarnation is not a matter of Christmas. Incarnation means that the very God, the Almighty God, has become flesh. As John 1:14 says, “The Word became flesh.” Who is the Word? The God who created everything. This Word, God the Creator, has become flesh. This is thoughtful and meaningful. Why did He become flesh? Simply that He might be the same as we are. We are men of blood and flesh, and Christ partook of the same. Through incarnation He came as a man to our level. Although Christ is God, He came to our level and shared in our nature. This is the kind of gospel preaching that university students need to hear. They will listen to this. You can hold them night after night with this kind of gospel. The learned people and students do not want to hear the low preaching of the gospel. They regard that as low and selfish. It lacks purpose. We must tell them of God’s purpose—that God came as man in order to establish His corporation of Christ and the church. I am not speaking about a gospel preaching that I myself have not experienced. In China we did preach the gospel in this way. When we preached about God’s purpose regarding Christ and the church, some of the professors and students said, “We must get into this. For years we have been seeking the answers to the questions of what is the meaning of man, what is the real meaning of human life, and what the universe was created for.” So we gave them a message telling them of God’s purpose. This is the higher preaching of the highest gospel. B. Being Made Like His Brothers in All Things It is also a matter of sympathy that Christ shared in our nature, partaking of blood and flesh. He is the Firstborn Son of God and we are His many brothers. Yet, we all are weak and fragile in the flesh. So He became a man in the flesh, the same as we are. Because we are weak and fragile, we need Him to sympathize with us. If you want to sympathize with another person, you need to be the same as he is. If I am not on the same level and in the same situation as you are, I could never sympathize with you. However, if I become the same as you are, I shall be able to sympathize with you. The Lord’s sympathizing with us is also an aspect of His incarnation. Hebrews 2:17 indicates this. The Lord was made like His brothers in all things in order that He might sympathize with them.
贰 钉十字架
II. IN CRUCIFIXION
一 为样样尝到死味
A. Tasting Death on Behalf of Everything
5我虽然从幼年起，一再听见说，基督死在十字架上是为我们的罪，但我从来没有听见说，基督乃是为样样尝到死味。（二9。）基督尝到死味，不仅是为著人类，也是为神所造的每样东西。这话你曾听说过么？你曾听说过基督为动物尝到死味么？虽然这话似乎难以理解，但是你若查二章九节的原文，那里的确有『样样』这个辞。若不是基督为样样尝到死味，神如何能叫万有与自己和好？歌罗西一章二十节说，神藉著基督的死，叫万有都与自己和好了。挪亚的方舟就是这事清楚的豫表，因为方舟里不仅有人，还有活物。方舟不仅拯救其中的人，也拯救别的造物。方舟就是基督在这一方面的图画和豫表。关于这一方面的事极为深奥，需要足彀的时间才能说得完备。这是一个深奥的启示。要深刻认识基督不仅是为人尝到死味，祂也为样样尝到死味。因此，我们称基督的死为包罗万有的死。
5Although, as a youth, I was told again and again that Christ died on the cross for our sins, I was never told that He tasted death on behalf of everything (2:9). Christ tasted death not only for human beings but for everything, every creature. Have you ever heard this? Have you ever heard that Christ tasted death for the animals? Although this may sound quite harsh to your reasoning, if you consult the Greek text of Hebrews 2:9, you will see that the word everything is there. If Christ did not taste death for everything, how could God have reconciled everything to Himself? Colossians 1:20 says that God has reconciled everything to Himself through the death of Christ. Noah’s ark is a clear type of this, for in the ark there were not only people but also living creatures. The ark not only saved the people in it; it also saved the creatures. The ark was a picture, a type, of Christ in this respect. The meaning of this is exceedingly deep and it would take us much time to cover it adequately. This is a profound revelation. Be impressed that Christ not only tasted death for man but also for all other things. This is the reason that we say that Christ’s death was an all-inclusive death
二 为神百姓的罪成就平息
B. Making Propitiation for the Sins of God’sP eople
6基督的死，也为神百姓的罪成就了平息。（来二17。）『平息』原文的意思是满足一方的要求而使双方和息相安。主耶稣为著我们的罪成就了平息，满足了神公义的要求，使我们与神和好。因此，祂平息了我们与神之间的关系，使神能和顺的恩待我们。
6In His death Christ made propitiation for the sins of God’s people (2:17). The Greek word for propitiation here is hilaskomai which means to appease, to reconcile one by satisfying the other’s demand, that is, to propitiate. The Lord Jesus made propitiation for our sins to reconcile us to God by satisfying God’s righteous demands on us. Thus, He has appeased God for us.
7基督死在十字架上，为我们尝到死味，也平息了我们与神之间的关系。因祂尝了死味，就把死废掉。（提后一10。）藉著祂成就了平息，就叫神与我们全然和息相安。现今我们都不在死与罪之下。虽然罪与死还存在于宇宙中，但是因著基督的死，也就是祂包罗万有的钉十字架，我们已经与罪和死无分无关了。不要相信你的感觉，不要说你不觉得死和罪已经废掉了。你的感觉是假的。神说已经废掉了；你是相信你的感觉，还是相信神的话？我不在意我的感觉，我只在意神的话。圣经说，死已经被废掉，基督已经为我们的罪成就了平息。
7Christ died on the cross to taste death for us and to appease God for us. By His tasting of death, death has been abolished (2 Tim. 1:10). By His propitiation, He has fully appeased God for us. Now we are neither under death nor sin. Although there are death and sin in the universe, because of Christ’s death, His all- inclusive crucifixion, we are through with death and sin. Do not care for your feelings. Do not say that you lack the feeling that death and sin are over. Your feelings are a lie. God says that it is so. Are you going to trust your feelings or God’sWord? I do not care about how I feel. I only care for God’sWord. The Bible says that death has been abolished and that Christ has made propitiation for our sins.
三 废除魔鬼
C. Destroying the Devil
8在死和罪之外，我们还有一个难处，就是魔鬼。基督在祂的钉死里，也废除了魔鬼。（来二14。）『废除』原文的意思是，使之归于无有，使之失效，废掉，消除，取消，弃绝。魔鬼，蛇，引诱人堕落后，神应许女人的后裔要来伤蛇的头。（创三15。）及至时候满足，神的儿子就为童女所生，（加四4，）来成为肉体，（约一14，罗八3，）好在十字架上藉著肉体受死，废除在人肉体里的魔鬼。这是要将撒但废掉，使他归于无有。阿利路亚！撒但已经被废掉、被除去了！你也许怀疑说，『魔鬼若已经废除，他怎么仍然如此猖狂？』说魔鬼仍然猖狂，乃是骗人的话；圣经从未这样说。不要相信这样的谎言。圣经说魔鬼已经被打伤、被废除，他的头已被打碎。你是信你的感觉，还是信神的话？神的话告诉我们说，基督藉著十字架上的死，废除了魔鬼。这是一个完成的事实，记载在神的圣言中，作为主的遗命，遗赠给我们。我们应该照著圣言，凭信取用这遗赠。
8Beside death and sin, we have another problem— the devil. In His crucifixion Christ also destroyed the devil (2:14). The Greek word translated destroy may also be rendered as “bring to nought, make of none effect, do away with, abolish, annul, discard.” After the devil, the serpent, seduced man into the fall, God promised that the seed of woman would come to bruise the head of the serpent (Gen. 3:15). In the fullness of time, the Son of God came to become flesh (John 1:14; Rom. 8:3), by being born of a virgin (Gal. 4:4), that He might destroy the devil in man’s flesh through His death in the flesh on the cross. This was to abolish Satan, to bring him to nought. Hallelujah, Satan has been abolished and done away with! Perhaps you will say, “How could the devil have been destroyed when he is still so prevailing?” It is a lie to say that the devil is prevailing. The Bible never says this. Do not believe in this lie. The Bible says that the devil has been bruised, destroyed. His head has been crushed. Are you going to believe your feelings or God’sWord? God’sWord tells us that through His death on the cross Christ has destroyed the devil. This is an accomplished fact, a fact that is included in the Holy Word as the testament bequeathed to us. We need to take this bequest by faith according to the Holy Word
四 释放我们脱离因怕死而有的奴役
D. Releasing Us from the Slavery under the Fear of Death
9基督的死也释放我们脱离因怕死而有的奴役。（来二15。）基督藉著死，为我们尝到死味，也废除了那掌死权的魔鬼，所以祂的死也释放我们脱离因怕死而有的奴役。我们已经脱离这个奴役。因著基督包罗万有的钉死，就不再有死，不再有罪，不再有魔鬼，不再有对死的惧怕，也不再有奴役。因著主的怜悯，祂开了我们的眼睛，给我们看见基督这包罗万有的死。并且藉著经历，我们也的确体认，死、罪、魔鬼、对死的惧怕和奴役，都已经在基督的钉死里消除净尽了。
9Christ’s death has also released us from the slavery under the fear of death (2:15). Since through His death Christ has tasted death for us and has destroyed the devil who has the might of death, His death has released us from the slavery in which we were held through the fear of death. We have been released from this slavery. Because of the all-inclusive crucifixion of Christ, there is no more death, no more sin, no more devil, no more fear of death, and no more slavery. By His mercy, the Lord has opened our eyes and has shown us the all-inclusiveness of His death. And through experience we do realize that death, sin, the devil, the fear of death, and slavery were all truly crossed out in Christ’s crucifixion
参 复活
III. IN RESURRECTION
10基督受死之后，又复活了。这是生命中最有意义的事。但即使真正重生的基督徒，对这事也没有充分的体会。因为有思想的人，对于基督复活这件事，并没有受到适当的教导，撒但就把新神学的思想灌输到他们的心思里，说复活乃是迷信。一九三六年我受邀请到中国一所著名的大学，对学生传福音。有一天晚上，在一位教授的家中，一个出生在基督徒家庭的聪明学生，问我一个问题。他说，根据科学的观点，他无法以迷信的方式接受复活的事，问我能不能加以解释。当时主与我同在，我就指给他看，复活的事在自然界里随处可见。那位教授的家有许多窗户，从窗户往外望可以看见麦田。我对这个学生说，『看那些田里生长的麦子，你岂不看见复活就在麦田里么？麦种种在土里，死了，最后长出麦子来，这就是复活。你随时随处都能看见复活。你看见母鸡孵蛋，蛋壳破了，小鸡出来；这岂不就是指向死与复活么？不要以为这是我的哲学思想，我的头脑没有这么聪明。这乃是圣经的教训。』他问我在圣经甚么地方，我说在林前十五章，保罗告诉我们种子经过死再生长起来，就是一幅复活的图画。那天晚上，那位青年学生得救了，今天是台湾领头的同工。若只是低品的福音传扬，就不可能折服那样有思想的大学生。
10Following His death, Christ was resurrected. This is the most meaningful matter in life. But it has never been adequately realized, even by genuine regenerated Christians. Because the thoughtful people were not given the adequate teaching regarding Christ’s resurrection, Satan filled their minds with the modernistic thought that resurrection is superstitious. In 1936 I was invited to preach to the students in the leading university in China. One night, in a professor’sho me, an intelligent student who had been born in a Christian family asked me a question. He said that, according to the scientific view, he could not believe in resurrection in a superstitious way and he asked me to explain it to him. The Lord was with me and I pointed out that this matter of resurrection is commonly found in nature. That professor’s residence had many windows through which we could see wheat fields. I said to that student, “Look at the fields. Do you see the wheat that is growing there? Can’ty ou see resurrection in that wheat field? The seed is sown into the soil, dies, and eventually the wheat comes forth. This is resurrection. Every day and everywhere you can see resurrection. A hen sits upon a chicken egg, the shell breaks, and a baby chicken comes out. Does not this point to death and resurrection? Do not consider that this is my philosophical mind, for my mind is not that intelligent. This is the teaching of the Bible.” When he asked me where, I said that in 1 Corinthians 15 Paul tells us that the seed which dies and grows again is a picture of resurrection. That night this young man was saved and today he is a leading co-worker on the island of Taiwan. The low preaching of the gospel would have been unable to convince such a thoughtful university student
一 产生许多弟兄
A. To Bring Forth Many Brothers
11希伯来二章十一至十二节指明，基督在复活里，产生了许多的弟兄。藉著祂的复活，我们得蒙重生。（彼前一。）基督的死把祂里面神圣的生命释放出来，祂的复活把神的生命分赐到我们里面，使我们成为神的众子，并基督的许多弟兄。基督就是那一粒麦子，落在地里死了，又结出许多子粒，就是我们。（约十二24。）祂原是那一粒麦子，现今我们是许多的子粒，祂许多的弟兄，是祂在复活里产生的。所以祂复活之后，立刻称我们为弟兄。（二十17。）二向祂的弟兄宣告父的名基督在复活里不仅产生许多弟兄，也来到祂的弟兄中间，向他们宣告父的名。（来二12。）甚么是父的名？这是太大的事。父的名就是父，父乃是祂的名。
11Hebrews 2:1 1-1 2 indicates that in resurrection Christ has brought forth many brothers. Through His resurrection we were regenerated (1 Pet. 1:3). His death released the divine life from within Him and His 3 resurrection imparted the life of God into us in order that we might become the many sons of God and His many brothers. He was the one grain of wheat falling into the ground, dying, and growing up to bring forth many grains, which are we (John 12:24). He was the one grain and we are now the many grains, His many brothers, brought forth by Him in His resurrection. So immediately after His resurrection He called us His brothers (John 20:17). B. To Declare the Father’s Name to His Brothers In His resurrection Christ not only brought forth many brothers, but He came to His brothers and declared to them the Father’s name (2:12). What is the Father’s name? This is a great matter. The Father’s name is simply the Father. The Father is His name.
12父的意思是生命的源头和万有的由来。你的生命是从那里得来的？是从你的父亲领受的。你这个人是从那里来的？也是来自你的父亲。父乃是源头，我们都是出于祂。那圣别人的长子，和被圣别的众子，都是出于一位父。主复活的那日，向门徒宣告父的名。从那日起，彼得就知道，他得著了神圣的性情。因此，他在彼得后书里说，我们『有分于神的性情』，并且得到『一切关于生命和敬虔的事』。（一4，3。）我们是怎样得著神的性情，一切关于生命的事又是怎样赐给我们呢？乃是因为我们都由父而生。父的名对我们实在是意义重大。
12The Father means the source of life and the source of being. From where did you receive your life? You received it from your father. From where did you receive your being? Also from your father. The Father is the source. We are all out of Him. The Sanctifier, the Firstborn Son, and all the sanctified ones, the many sons, are all out of the one Father. On the day of His resurrection, the Lord declared the Father’s name to the disciples. From that day on Peter came to realize that he had the divine nature. So, in his second Epistle, Peter said that we are “partakers of the divine nature,” having received “all things that pertain unto life and godliness” (2 Pet. 1:4, 3). How is it that we have received the divine nature and that all things pertaining to life have been given to us? Because we were all born of the Father. The name Father means a great deal to us
三 在召会中赞美父
C. To Praise the Father in the Church
13在复活里，基督不仅向祂的弟兄宣告父的名，也在召会中赞美父。（来二11～12。）当主向祂的弟兄宣告父的名，祂也在召会中赞美父的名。弟兄们也就是召会。个别的说，他们是祂的弟兄；集体的说，他们是祂在复活里产生的召会。主复活的那天晚上，祂的众弟兄聚集在一起时，祂来与他们相聚。那是第一次的召会聚会。召会第一次的聚会不是在五旬节那天。召会在五旬节那天扩大了，但召会第一次的聚会乃是在主复活的那天晚上。在召会的聚会中，主不仅向祂的弟兄宣告父的名，祂也在召会中赞美父。
13In resurrection, Christ not only declared the Father’s name to His brothers, but also praised the Father in the church (2:11-12). When the Lord declared the Father’s name to His brothers, He praised the Father’s name in the church. The brothers are the church. Individually speaking, they are His brothers and collectively speaking, they are the church brought forth in His resurrection. In the evening of the day of His resurrection His brothers gathered together, and He came to meet with them. That was the first church meeting. The first church meeting was not on the day of Pentecost. On the day of Pentecost the church was enlarged, but the first church meeting was in the evening of the day of the Lord’s resurrection. In the church meeting the Lord not only declared the Father’s name to His brothers, but also praised the Father in the midst of the church
肆 得荣耀
IV. IN GLORIFICATION
一 进荣耀里去
A. Entering into Glory
14基督复活之后，不仅在祂神性的彰显上得了荣耀，也在祂升天进入神的荣耀里得了荣耀。作我们救恩创始者的基督，在升天里进入了神所在的荣耀里。神的心意是要领许多的儿子进荣耀里去。（二10。）基督乃是先锋，（六，）领先进入了这荣耀。耶稣虽然在地上被人弃绝，却在天上为神所荣耀。我们都当仰望这位在荣耀里的主。
14After resurrection, Christ was glorified, not only in the manifestation of His divine nature but also in the ascension into God’s glory. As the Captain of our salvation, Christ, in His ascension, has entered into the glory in which God is. God’s desire is to bring His many sons into glory (2:10). Christ took the lead to enter into this glory as the Pioneer (6:20). The Jesus who was 20 despised by man on earth is glorified by God in heaven. We all must look unto Him in glory.
二 得了荣耀尊贵为冠冕
B. Crowned with Glory and Honor
15基督不仅进入了荣耀，也得了荣耀尊贵为冠冕。（二9。）荣耀是祂神圣的荣美，尊贵是祂美德之珍贵并祂地位之尊荣的价值。人加给祂荆棘冠冕羞辱祂，（约十九2，）但神却以荣耀尊贵为冠冕荣耀祂。我们曾见祂在地上，头戴荆冕挂在十字架上，如今却见祂登上了天上的宝座，得了荣耀尊贵为冠冕。这就是希伯来书所启示的耶稣。
15Christ has not only entered into glory but has also been crowned with glory and honor (2:9). Glory is His divine splendor, and honor is the worth of His preciousness in His virtues and His dignity in His position. Man crowned Him with thorns to shame Him (John 19:2), but God crowned Him with glory and honor to glorify Him. We saw Him on the cross on earth with the crown of thorns, but now we see Him on the throne in heaven crowned with glory and honor. This is the Jesus revealed in the book of Hebrews
伍 被高举
V. IN EXALTATION
16基督复活后的升天，乃是一种高举。以属地的眼光来看，是从人这里升上去；以属天的眼光来看，乃是被神高举。
16Christ’s ascension, which followed His resurrection, was an exaltation. From the earthly viewpoint, it was an ascension from man, but from the heavenly viewpoint, it was an exaltation by God
一 管理一切受造之物
A. To Have Dominion over All Creatures
17基督在升天里得了荣耀尊贵为冠冕之后，神将祂高举，使祂管理万有。（来二7。）这与神当初对亚当所作的相像，亚当失去神所给他的管治权，但是根据诗篇第八篇的豫言，亚当所失去的，都由基督恢复了。同样的管治权，现在已经赐给第二个人。你是在第一个人里，还是在第二个人里？我们都必须回答说，『我们原是在第一个人里出生的，但我们在第二个人里重生了。』我们原是在第一个人里出生，并且随著他丧失了一切。但自从我们在第二个人里重生之后，我们又得回了一切。第二个人已经得著荣耀，也得了荣耀尊贵为冠冕，并且受托付，得著第一个人所失去的神圣管治权。
17After Christ had been crowned with glory and honor in His ascension, God gave Him the dominion over all things in His exaltation (2:7). This is similar to what God did with Adam. Adam lost the dominion that God gave to him, but, according to the prophecy of Psalm 8, Christ has recovered what Adam lost. Now the same dominion has been given to the second man. Are you in the first man or the second? We all must reply, “We were born in the first man, but we were reborn in the second man.” We were born in the first man and lost everything with him. But since we have been reborn in the second man, we have regained everything. The second man has been glorified, crowned with glory and honor, and entrusted with the divine dominion that was lost by the first man
二 在万有之上
B. To Be over All Things
18基督被高举，成为万有之上的元首。（二。）神叫万有都服在祂的脚下。现在基督只等候一件事，就是等那狡猾的撒但和祂一切的仇敌，成为祂的脚凳。
18In His exaltation, Christ was made Head over all things (2:8). God has subjected all things under His feet. Now 8 He is only waiting for one thing—for the subtle Satan and all His enemies to be made His footstool.
19我们看见耶稣在成为肉体、钉十字架、复活、得荣耀、并被高举的各方面。我们所看见的不是像传统所说的那么低下，乃是像希伯来二章所说的那样高超。
19We see Jesus in these aspects of incarnation, crucifixion, resurrection, glorification, and exaltation. We do not see Him in the low way of tradition, but in the high way of Hebrews 2.