The Book of Hebrews
The authorship of the book of Hebrews has always been subjected to speculation since the early churches, but its canonicity has been quite well established. While the early churches, in general, attributed the book to the Apostle Paul as the writer, one of the early church fathers, Origen said, “Who wrote it, God only knows”. The book is dated certainly before 90 A.D. as Timothy was still alive at the time (13:20).
From the contents of the letter, we know that it is a personal letter addressed to a group of Jewish Christians. It is helpful to bear in mind its purpose and who the first readers of the letter were in order to understand the flow of arguments and the interpretation of the letter. Consider that the recipients
- might have slipped back into Judaism (or at least in danger of doing so), and
- were having doubts about the divinity of Christ, hence nullifying the merit of His Atoning sacrifice on the cross.
The bulk of the writing therefore deals with
- The superiority and divinity of Christ
- The completeness of His redemptive work (versus the incompleteness of OT sacrifices) and
- The horrible danger and consequences of wavering or falling away from one’s faith in Christ Jesus.
God Spoke to Us in These Last Days:
(1) God speaks to us (vv. 1-2a)
a. How does this opening remark show us that the recipients of the letter were Jewish?
b. How does this opening remark affirm the role of the prophets in the Old Testament?
c. Who is Jesus Christ? How different is He from the prophets of old?
d. How has God spoken “by His Son”?
e. What might you understand by the term, “last days”?
(2) Who Jesus Christ is (vv. 2b-3)
a. What is His relationship with the all (created) things? (v. 2b)
b. In saying that Christ is “the heir” of all things, what does the Bible mean? (see Jn. 1:1-2; Col. 1:16)
c. Who is the Son in relation to Father God? (also see Jn. 1:14, 18)
d. What is Christ’s continuing work in the universe?
e. How is redemptive work described?
f. What does the sitting down at the right hand of the Majesty in heaven signify?
(3) Christ’s name is above that of the angels (vv. 4-6)
a. What name has Christ inherited?
b. In quoting Psalm 2:7 and 1 Chronicles 17:13, how does the author of Hebrews prove his point? (v. 5)
c. What is the other name used in 1:6 to describe the Son?
d. How is He above the angels? (v. 6—note that the quotation is a “close approximation” of Ps. 97:7 and Deut. 32:43 in the Septuagint. This is not apparent in our reading of most English translations. [Guthrie, TNTC, 74])
(4) What is the main message to you today and how may you apply it to your life?
本週我們開始研讀新約希伯來書。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
希伯來書
希伯來書的作者是誰，是歷代解經家所爭議的；但其正典的地位自第二/三世紀以來就已被確定。好些早期教父認為希伯來書是使徒保羅所寫的，不過正如早期教父Origen所言：“誰是作者只有神知道”。至於其寫作日期應是主後90年的作品，因為書中曾提到提摩太的被釋放（13:20）。
從書中內容所顯示，我們曉得這極個人性的書信，是寫給當時一群猶太背景的基督徒。在研讀這書信時，須記得寫信的目的和收信者是什麼人，這有助於明白信中的論據和解釋；這包括：
- 他們面對著背道、重投猶太教信仰的危機；
- 懷疑基督的神性，引至抹殺祂在十字架上所成就的救贖之功；
這書信主要的篇幅用於力證：
- 基督的超越性與神性；
- 祂救贖大功的完全（是舊約的獻祭不能相比的）；
- 不持守這信仰會帶來的可怕和嚴重後果。
神在這末世的曉諭
(1) 神曉諭我們(1:1-2a)
a. 這書信的開始怎樣顯示收信者相信是猶太信徒？
b. 這書信的開始怎樣肯定舊約先知的位份？
c. 這裡論到耶穌是誰？與先知有什麼分別？
d. 神如何藉祂兒子「曉諭」我們？
e. 「末世」是什麼意思？
(2) 耶穌是誰（1:2b-3）
a. 祂與（被造的）萬有的關係是什麼？(1:2b)
b. “承受萬有”是什麼意思？(可參約1:1-2；西1:16)
c. 1:3怎樣論到祂的神性？(亦參約1:14, 18)
d. 基督今日在“萬有”中的工作是什麼？
e. 這裡如何論到祂救贖之工？
f. “坐在高天大能者的右邊”是什麼意思？
(3) 基督的名遠超天使(1:4-6)
a. 基督承受的名是什麼？
b. 引用詩篇2:7和歷代志上17:13的用意是什麼？(1:5)
c. 1:6用那一個名字（或說身份）來形容基督？
d. 祂如何超越天使？（1:6。註：作者是引用希臘文七十士譯本之詩97:7和申32:43；是與一般的中英譯本有出入的）
(4) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word.” (Heb. 1:3)
One of the main emphases of the book of Hebrews is the affirmation of the divinity of Jesus Christ which is powerfully asserted in the opening remark of the book, especially in 1:3. Allow me to quote from Guthrie in this respect:
“This (1:3) specifically brings out the fact that the one who reflects God’s glory shares His nature. The word used here for stamp (charakter) is the word for a die or an engraving. It is highly expressive since a stamp on a wax seal will bear the same image as the engraving on the seal. The illustration cannot be pressed too far, for it must not be supposed that the Son is formally distinct from the Father as the stamp is from the impression it creates. There is nevertheless an exact correspondence between the two. This statement itself contains a deep truth, for the exact resemblance relates to God’s nature…The statement is not unimportant to the theological thinker, for it supports the view that Jesus was of the same nature of God. If so, no difference can be made between the nature of the Father and the nature of the Son.”
(Guthrie, TNTC, Hebrews, 66-67)
「祂是神榮耀所發的光輝，是神本體的真像，常用祂權能的命令托住萬有。」(來1:3)
希伯來書其中一個重點是要力證基督耶穌的神性。這重點在這書信的開始就可以看到(1:3)。容許我就此引述解經家Guthrie的分析：
“這一節(1:3)特別指出那反映神榮耀光輝的，是有神的「神性/nature(中譯為本體)」的。這裡所用來形容「真像/charakter」的字是指「模」或「雕板」。這是個非常清晰的表達，因為一個蠟印所印出來的，是與那雕板的像是完全一樣的。這只是一個比喻而已，我們不能因此以為「子」與 「父」，就如印與像是兩個分別的個體，但卻表示出二者是絕對相同的。這句話有深奧的含意，因為二者的相同是指著神的神性而言的……這句話對神學思想家非常重要，因為它支持耶穌與神共享同一的神性的意見。因此，父神與聖子的本質是沒有分別的。” (Guthrie, TNCT, Hebrews, 66-67)
Continued: 1:7-9—Christ, the Son Versus Angels
(1) Who are angels? (v.7; see Ps. 104:4)
(2) What is the point the author is making?
(3) In contrast, how does the use of “throne” and “scepter” point to who the Son is? (v. 8; Ps. 45:6)
(4) How does v. 9 (i.e. Ps. 45:7) make a further contrast between the Son and angels?
1:10-12—More than the King, but the Creator God
(5) Who is the Creator of the earth and the heavens?
(6) What will happen to the earth and the heavens?
(7) How is the Creator compared to His creation?
Continued: 1:13-14—Christ, the Son Versus Angels
(8) What did God say to the Son concerning His work of salvation? (v. 13; Ps. 110:1)
(9) What role do angels play in the work of our salvation? (v. 14)
(10) Why do you think it is important to distinguish between Christ, the Son, and the angels?
(11) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反復思考問題。
1:7-9—兒子與天使的分別（續）
(1) 天使是誰？(1:7；參詩104:4)
(2) 作者要表達什麼真理？
(3) 以「寶座」和「國權」作為對比來論兒子的要點是什麼？(1:8; 參詩45:6)
(4) 1:9的對比之重點是什麼？
1:10-12—兒子不只是王、更是創造的神
(5) 天地是誰創造的？
(6) 天與地必會變成怎樣？
(7) 「子」卻是怎樣的？
1:13-14—兒子與天使的分別（續）
(8) 神如何論到「子」所要完成的救恩之工？(1:13; 詩110:1)
(9) 天使在這救贖大工的位份是什麼？
(10) 你認為這一章如此指出基督與天使的分別有什麼重要性？
(11) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“To which of the angels did God ever say, ‘Sit at my right hand until I make your enemies a footstool for your feet '?”. (Heb. 1:13)
It is interesting to read that in affirming the Son's divinity and His one-in-nature with the Father, the author of the book of Hebrews makes a clear and powerful distinction between Christ, the Son, and the Angels in his opening chapter.
Angels were obviously revered in Judaism. The Lord often appeared in the form of “the Angel of the Lord” (Gen. 16:7, 22:11 etc.). Although this character is understood by Christians as Jesus Christ appearing in the OT, Judaism obviously does not have the same concept except that the appearances heighten their sense of reverence to the angels. Even the Apostle John was tempted to bow at the appearance of angels. (Rev. 22:8-9). Therefore, to regard Jesus Christ as one of the angels or even chief of the angels may not appear to be too demeaning to Christ. And yet, the author of Hebrews sees the follies of such heresies, because it goes against the very nature of Jesus Christ who is none other than the “exact representation” of the being of Father God (Heb. 1:3); in fact, He is the Creator God (Heb. 1:2, 10-12).
However, there is a very practical ramification as well in that only Christ’s complete work on the cross as God can bring about salvation of mankind, while angels serve only as ministers to us who are beneficiaries of Christ’s salvation (Heb. 1:14). To reduce Christ to a mere angel would nullify the entire plan of salvation of mankind and the defeat of God’s enemy, Satan (Heb. 1:13).
「所有的天使，神從來對那一個說：你坐在我的右邊，等我使你仇敵作你的腳凳？」(來1:13)
希伯來書的作者在書信的開始就力證基督的神性，然後立刻從諸多方面來指出基督這神子是與天使有別的。
在猶太教的觀念中，天使是備受尊敬的。在舊約中，神常以「耶和華的使者」來向人顯現（如創16:7; 22:11等）。我們從新約的角度來看這「耶和華的使者」，相信祂就是基督耶穌，在舊約中顯現；但一般的猶太人不是這樣看的，但卻因而對天使有更深的敬仰。就是使徒約翰也差點兒情不自禁的向天使下拜（見啟22:8-9）。可見猶太人對天使的尊崇。
故此，把基督耶穌看為天使或天使長，似乎不是太不敬。但希伯來書的作者看出這異端的危險，因為這是與基督耶穌的本性相違的。因而他清楚的反駁說，祂是「神本體的真像」(1:3)；祂更是那創天造地的神(1:2, 10-12)。除這原因外，天使只是「服役的靈，奉差遣為那將要承受救恩的人效力」(1:14)，而基督耶穌是那在十字架上成就救恩的那位。故此把耶穌看為天使之一就抹殺了祂為人類成就的救贖，也就沒有戰勝了神的仇敵魔鬼了（1:13）。
2:1-4—Salvation through Christ Cannot be Ignored
(1) The author is comparing the message given through the angels with the salvation wrought by Christ (v. 2)
a. What is the message given by the angels? (see Gal. 3:19)
b. What is the punishment for not obeying the Law? (v. 2; see Gal. 3:10-13)
(2) The difference of the salvation through Christ (vv. 3-4)
a. Who first announced the message of salvation to the world?
b. Who were the first hearers who confirmed the message to us?
c. How did God testify the truthfulness of this salvation through Christ?
d. How then is this salvation different from the message given by the angels?
e. What is the consequence should we ignore this great salvation?
f. In what way(s) can one “ignore” this great salvation?
2:5-9—The “Must” of Incarnation (I)
(3) The author uses Psalm 8 to talk about Christ’s incarnation.
a. How does Psalm 8:4-6 talk about man in relation to angels? (v. 7)
b. What is God’s plan concerning man and God’s creation? (v. 8)
c. According to the author of Hebrews, has this plan of subjecting everything to “him” materialized yet? (v. 8)
d. In whom has this plan of subjecting “everything under him” been materialized now? (v. 9)
e. How? (v. 9)
f. Does “everything” refer only to this visible created world? (v. 5)
(4) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反復思考問題。
2:1-4—豈能忽略這救恩
(1) 天使所傳的與基督所成就(2:2)
a. 「天使所傳的話」是指什麼？(2:2; 加3:19)
b. 干犯這話（指摩西律法）會帶來什麼後果？(2:2; 加3:11-13)
(2) 基督的救恩(2:3-4)
a. 誰先傳講這救恩？
b. 誰聽了再給我們證實（或作見證）？
c. 神如何為這救恩作證？
d. 這救恩與天使傳講的話分別何在？
e. 忽略這救恩會帶來什麼後果？
f. 人一般怎樣「忽略」這救恩？
2:5-9—「成肉身」的必須(一)
(3) 以詩篇第8篇論基督
a. 詩篇8:4-6如何把人與天使相比？(2:7)
b. 神把什麼責任和權柄交付給人？(2:8)
c. 這「叫萬物服他」的權柄在人的身上實現了嗎？(2:8)
d. 現在卻在誰的身上得著實現？(2:9)
e. 如何實現了？(2:9)
f. 這「萬物」是否僅指這物質的世界？(見2:5)
(4) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“How shall we escape if we ignore such a great salvation?” (Heb. 2:3)
In pointing out the fact that Jesus Christ is far superior than the angels, the author goes on to talk about the “must” of Christ in becoming a man and that He suffered and died in obedience to the Father (Hebrews 2). He prefaces this great message with calling this completed work of Christ a “great salvation” which cannot be and should not be ignored (2:3).
It is interesting to note that he chooses to use the word “ignore” and not the word “reject” to denote the action of those who would not believe in Jesus Christ and His salvation, and yet, the consequence is the same. Those who ignore such a great salvation cannot escape the “just punishment” which is eternal death (Jn. 3:16ff).
Many people think that they are not “ready” to accept Christ as their Lord and Savior yet and somehow have to “wait” until they are ready. Often I press such a “procrastinator” to tell me what they are really waiting for and if they are honest, they would have to admit that they really do not know for what they are waiting. The truth of the matter is, they are using this as an excuse to reject Christ, because by not responding in faith to Christ, they are in fact “ignoring” Him. The consequence could be dire, because no one can be sure when they will die, and I have certainly come across such “procrastinators” who end up missing the opportunity of accepting such a great salvation when they could have!
「我們若忽略這麼大的救恩，怎能逃罪呢？」(來2:3)
在指出基督耶穌是遠遠超越天使之餘，希伯來書的作者進而在第二章談到基督耶穌聽從父神「成肉身」、受苦、受死的必須。談到基督所成就的，他稱之為「這麼大的救恩」，是無人能「忽略」的(2:3)。
不曉得你有沒有想過，為什麼用「忽略」而非「拒絕」這兩字呢？其實，凡不相信主耶穌和祂所成就的救恩的人，他們的忽略與拒絕是帶來同一後果的。凡忽略這極大的救恩的，是不能「逃避」那永遠減亡的審判（約3:16）。
我遇見不少朋友以為自己尚未「準備好」接受基督耶穌作個人的救主和主 宰，以為要等到他們「準備好」了才接受。每當我問這些遲疑的人，他們究竟在等什麼時，那些誠實的就承認自己也不知在等什麼。可惜的是，他們承認或不承認， 這遲疑就成為他們拒絕耶穌的藉口；因為不願意接受這極大的救恩，就是「忽略」了這救恩，其後果堪虞—因為沒有人知道能再活多久，是否能再有機會來接受這極大的救恩。事實上，不少人就因這樣的遲疑，失去了接受這極大救恩的機會！
The “Must” of Incarnation (II)
(1) The “fitting” suffering (v. 10)
a. Who is the “author” of our salvation?
b. What will this salvation do to us, “the many sons”? (v. 10)
c. Why then is it “fitting” that God should make this author of our salvation perfect through suffering? (v. 10)
d. While a “suffering Messiah” is foreign to the Jewish mind, how important is it that Christ must suffer?
e. Within the context of this “fitting” suffering, why does the Bible emphasize that Father God is the One “for whom and through whom everything exists”? (v. 10)
(2) Brotherhood (vv. 11-12)
a. Who were we who have been made holy by Christ?
b. Should He be ashamed to call us His brothers? (Ps. 22:22) Why or why not?
(3) His Children (vv. 13-18)
a. In what sense are we His brothers, and in what sense are we His children? (v. 13; Isa. 8:18)
b. The sharing of the children’s humanity:
- What has the death accomplished for His children? (vv. 14-15)
- Beyond the destroying of the devil, and freeing us from death, what is the reason for Christ to be like His brothers in every way? (v. 17)
- Why? (v. 18)
- In what capacity did Christ accomplish His service to God? (vv. 16-17)
(4) How important is it to you personally that Christ has shared your humanity in every way?
(5) What is the message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反復思考問題。
「成肉身」的必須(二)
(1) 「受苦」是合宜的(2:10)
a. 誰是我們救恩的「元帥」？
b. 這救恩要怎樣惠及眾子？
c. 為何因而這救恩的元帥的受苦是合宜的？
d. 雖然猶太人沒有「受苦的彌賽亞」的觀念(Guthrie)，但基督的受苦為何是必須的？
e. 那「使」我們救恩的元帥受苦的固然是父神，為何在此特別稱祂為「那為萬物所屬、所本的」？
(2) 互為弟兄(2:11-12)
a. 我們得以成聖在此被稱為什麼？
b. 基督該以稱我們作弟兄為恥嗎？(詩22:22)為什麼？
(3) 亦是兒女(2:13-18)
a. 為何我們是祂的弟兄，但也是兒女？(2:13; 賽8:18)
b. 成為肉身：
i. 祂的死亡為兒女成就了什麼？(2:14-15)
ii. 除成就了「敗壞了魔鬼」與「釋放怕死」外，基督凡事與我們相同的原因是什麼？(2:16-17)
iii. 為什麼要如此？(2:18)
iv. 基督是以什麼身份作這「神的事」？(2:17)
(4) 對你個人而言，基督凡事與你相同有多重要意義？
(5) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“Because He Himself suffered when He was tempted, He is able to help those who are being tempted.” (Heb. 2:18)
The religion of Islam considers God as so holy and awesome that they cannot accept Jesus as God because He has become a man. To them to believe that God can become one of us, sharing our humanity is blasphemy. However the author of Hebrews explains that it is a must for God to become one of us in order that He could make atonement for the sins of the people (2:17). But he further shows that it is fitting for Him to share our humanity in every way, especially in experiencing our sufferings because “He Himself suffered when He was tempted, He is able to help those who are being tempted” (2:18).
I was sharing through an interpreter this very message to a group of illegal immigrants with an Islamic background who were held in a detainment center. When I told them Jesus was once a detainee in a jail cell, I could tell I got their attention. I explained that it was because He was once a detainee, He would understand what they were going through because He’d been there. He is a God who cares, not a God far removed from our sufferings. Of course, He had to become a man so that He could die for our sins and make atonement for them.
At the end of the service, quite a few chose to stay behind and talk to our counsellors, because they simply could not ignore such a loving God, such a great salvation.
「祂自己既然被試探而受苦，就能搭救被試探的人。」(來2:18)
伊斯蘭教看神為至聖、至可畏到一個地步，認為不可能相信耶穌是神，又是人。故此，穆斯林認為，如果說神竟會取了人的肉身，與我們相同是對神大大的褻瀆！但是希伯來書告訴我們，神之成為肉身是要為我們的罪獻上挽回祭(2:17)；同時更指出，神凡事與我們相同是相宜的，特別是經歷過我們的苦難，因為“祂自己既然被試探而受苦，就能搭救被試探的人。”（2:18）
我 有機會向一群被扣留在羈留所的非法移民傳福音。他們絕大部份是穆斯林。當我告訴他們神甚了解他們的遭遇，因為祂曾降世為人，更曾被拘留時，我看到他們是極 用心的聽。我繼續藉繙譯員告訴他們，神不是遙遠不了解我們的神，祂是愛我們、關心我們的，最後更為我們受苦，並死在十字架上，承擔了我們世人的罪。在這次 聚會結束時，我看到不少人願意留下來，要知道更多關於這位凡事與我們相同的神，因為他們不願意「忽略 」這麼大的救恩。
Previously the author has argued that Christ must suffer and die for His brothers as God’s high priest (2:9-18). Now he urges us to fix our thoughts on Him:
(1) What might be the implications in calling his recipients “holy brothers”?
(2) What is the heavenly calling all believers share in? (v.1)
(3) He urges us to “fix your thoughts on Jesus”
a. What is meant by to "fix our thoughts on Jesus"?
b. Who is the Jesus to whom we confess?
(4) In what way is Jesus compared to Moses? (v. 2; Num. 12:7)
(5) While Jesus is certainly greater than the angels (chapters 1-2), how is He compared to Moses? (v. 3)
(6) Why?
(7) In using the builder’s analogy, who, in essence, does the author say Jesus is? (v. 4)
(8) 3:5 asserts that Moses was faithful as a servant in all God’s household testifying to what would be said in the future (v. 5).
a. What would be said in the future?
b. How does Moses’ faithfulness serve as a testimony in this respect?
(9) In comparison, how different is Christ’s faithfulness (v. 6), in terms of:
a. Who He is in God’s house?
b. What does it mean that we are God’s house?
c. Is 3:6b a condition? Why or why not?
(10) What is the main message to you today, and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反復思考問題。
當思想這受苦的大祭司
(1) 在此稱收信人為「聖潔弟兄」有什麼用意？
(2) 我們同蒙的天召是什麼？
(3) 應當思想主(3:1)
a. 思想(fix our thoughts on/NIV)是什麼意思？
b. 我們所 「認」的耶穌是誰？
(4) 這裡將耶穌與摩西相比的重點是什麼？(3:2; 民12:7)
(5) 基督固然超越天使(第1-2章)，祂與摩西相比又如何？(3:3)
(6) 為什麼？
(7) 作者用建造房子為喻：藉此亦指出了基督是誰？(3:4)
(8) 3:5論到摩西要證明將來的事(3:5)
a. 這將來的事是指什麼？
b. 摩西的盡忠如何作了見證？
(9) 相比之下，基督的盡忠有別(3:6)
a. 祂在神的家(即房屋；下同)中是誰？
b. 我們是神的家是什麼意思？
c. “若堅持到底”這話是否一個「條件」？為什麼？
(10) 今你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Jesus has been found worthy of greater honor than Moses, just as a house has greater honor than the house itself.” (Heb. 3:3)
We may take for granted that Christ is greater than Moses which should need no argument. But for those, for whatever reason, who were in danger of falling back into Judaism, this is of utmost importance, because of all OT characters, Moses was the one who brought them the Law and the one God used to bring them out of Egypt into the Promised Land.
The author of Hebrews powerfully demonstrates that Jesus is far superior to Moses in that
- Both the Law of Moses and the exodus event serve to testify “what would be said in the future” (3:5), which refers to the fulfillment of all the requirements of the Law by the death of Jesus and the “promised rest” (4:3) which under the leadership of Moses was never accomplished.(3:18-19) But it has been made possible by the salvation through Jesus; and
- Moses was only a servant in God’s household, while Jesus is the Son — in fact, the very builder of the house (3:4-6).
To us who are not in danger of falling back into Judaism, the comparison of Jesus’ faithfulness to that of Moses’ serves to remind us that Jesus did not really have to go through His suffering and death except for His love for us. In calling us His brothers (2:11) and in bringing us into the heavenly household of God (3:6), He, indeed, is worthy of greater honor than Moses.
「祂比摩西算是更配多得榮耀，好像建造房屋的比房屋更尊貴。」(來3:3)
對我們而言，基督耶穌當然比摩西大，這是不容置疑的事實；但對那些原本信奉猶太教的基督徒，正欲重投猶太教懷抱的人，這真理就甚為重要；因為在舊約歷史中，摩西甚被猶太人敬重，因為是神藉他賜下律法，也藉他帶領以色列人離開埃及，進到應許之地的。
於是，希伯來書的作者極有力的指出基督耶穌是遠超摩西的，因為：
- 摩西的律法和出埃及的歷史是為要「證明將來必傳說的事」(3:5)—這將來的事就是基督耶穌藉著祂的代死來為我們滿足了律法的要求，和使我們能進入那應許的「安息」（4:3）—這些都是摩西的事奉沒有完成的（3:18-19），但卻因主耶穌的救恩得以成全；
- 摩西雖然誠然盡忠，卻只是神家（原文是房屋）的僕人；耶穌卻是神家的兒子，更是那建造這房屋的（3:4-6）。
對我們這些無需面對重回猶太教挑戰的人，這段把基督耶穌的盡忠與摩西的盡忠作的相比，就提醒我們主耶穌實在不用經歷如此的苦痛，只是因為祂愛我們，更稱我們為弟兄而不以為恥(2:11)，也要把我帶進神的家(3:6)。誠然，祂確比摩西更配受尊榮！
For the author of Hebrews, the comparison of Jesus to Moses serves as another chance to launch a warning to the people from falling away from their faith in Christ’s redemption and back into Judaism. The launching pad is the failure of Israel in entering into the “rest” that God desired for them due to their disobedience in the desert.
(1) The warning of Psalm 95:7-11—In urging his readers to “hold on to our courage and the hope of which we boast” (3:6), the author cites the warning from the captioned psalm (vv. 7-11).
a. Who is the true author of the Psalm? (v. 7)
b. From the exhortation that follows in the rest of the chapter, one of the main emphases of this quote from the Psalm is the word, “today”.
- Which particular period of time of testing of the Israelites does He refer to? (v. 8)
- What does the Holy Spirit describe the 40 year experience in the desert as? (v. 9)
- What had these forefathers seen in the 40 years? (v. 9, Neh. 9:19-21)
- In spite of what they saw, what had they chosen to do? (v. 10)
- What was the result of their rebellion? (v. 11)
- What does the Holy Spirit call us to do upon the hearing of these words? (vv. 7-8)
(2) Application (vv. 12-14)—the author of Hebrews now applies this warning to us.
a. What does he call the kind of heart that turns away from the Living God? (v. 12) Why?
b. He urges us not to be hardened by sins’ deceitfulness. (v. 13)
- How should we do so?
- Why does he make an emphasis on “daily” and “today”?
c. Is 3:14 a condition? Why or why not?
(3) Failure to enter God’s rest (vv. 15-19)—He reiterates the failure of the Israelites under Moses.
a. What was the first rhetorical question? (v. 16)
b. What was the second rhetorical question? (v. 17)
c. What was the third rhetorical question? (v. 18)
d. Why is the entrance into the Promised Land called entrance into “God’s rest”?
e. What conclusion does the author draw? (v. 19)
(4) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反復思考問題。
作者把耶穌與摩西的相比作為「跳板」，引入摩西領以色列人出埃及的歷史，並用以色列人如何未得進入安息來警告那些快要離開基督的救恩、重投猶太教的信徒：
(1) 詩篇95:7-11的警告—在勸勉收信者要「堅持到底」之餘(3:6)，作者引用詩篇95:7-11的話來作警告。
a. 這裡指出這詩篇的話，誰才是真正的作者？(3:7)
b. 這一段的「今日」是希伯來書的作者勸勉的重點之一：
i. 這詩篇論到以色列人那一段歷史？(3:8)
ii. 聖靈如何評論以色列人這40年的經歷？(3:9)
iii. 以色列人的祖宗 「觀看」到什麼？(參尼9:19-21)
iv. 所觀看到的對他們起了什麼作用？(3:10)
v. 他們的叛逆帶來什麼後果？(3:11)
vi. 聖靈以此為例，向我們發出什麼呼喚？(3:7-8)
(2) 應用（3:12-14）—希伯來書的作者引用這詩篇作為警告
a. 這裡怎樣稱離棄永生神的心？(3:12) 為什麼？
b. 為免心被迷惑和剛硬(3:13)
i. 我們該怎樣作？
ii. 為何特別說要「今日」和「天天」？
c. 3:14所言是否屬於「條件」？為什麼？
(3) 不能進入神的安息(3:15-19)—提到以色列人當時的失敗：這裡發出
a. 第一個問題是什麼？(3:16)
b. 第二個問題是什麼？(3:17)
c. 第三個問題是什麼？(3:18)
d. 為何稱進應許地為進入「神的安息」？
e. 作者在回答這三個問題後，作出了什麼結論？(3:19)
(4) 今你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin’s deceitfulness.” (Heb. 3:13)
Basically the first ten chapters of this letter are devoted to arguing about the superiority of Christ and His completed work of redemption. From this, one can sense the urgency and seriousness of the potential apostasy posed by the danger of the relapse into Judaism by some these early Jewish Christians. As much as the arguments are said to have been presented in the best of koine Greek and are the clearest arguments in the New Testament, it is important to note that time and again, the author of Hebrews put the ultimate task of the prevention of apostasy into the hands of fellow believers:
“But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin’s deceitfulness.” (Heb. 3:13)
“Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another, and all the more as you see the Day approaching.” (Heb. 10:25)
In other words, while the exhortation is directed to individual believers, it takes the entire corporate body of Christ to strengthen one another so that we may all hold on to the hope and faith we confess (3:6). It is far too easy for us to criticize others of their errors, but it is far more important for us to recognize that it is our job to jump into action in preventing others from falling by seizing the opportunity of “Today” to encourage one another in Christ.
「總趁著還有今日，天天彼此相勸，免得你們中間有人被罪迷惑，心裡就剛硬了。」(來3:13)
看到討論耶穌基督的神性和其超越性，並祂已成就的救恩的完備所佔的篇幅，我們可以意會到當時一些猶太基督徒所面對重歸猶太教信仰的危機是多麼的嚴重和迫切，無怪這些的討論佔了頭10章的篇幅。正如一般原文解經家所指出，希伯來書的作者是用極佳的（希臘）文筆來書寫的，其中的討論極有層次。對我而言，這些討論至終是叫讀者要持守他們的信仰。而能如此行，作者就多次的指出，是要靠群體彼此的相勉：
“總要趁著還有今日，天天彼此相勸，免得你們中間有人被罪迷惑，心裡就剛硬了。” (3:13)
“你們不可停止聚會，好像那些停止慣了的人，倒要彼此勸勉，既知道那日子臨近，就更當如此。” (10:25)
換句話說，這些勸勉雖然是很個人化的，但能實行出來，是需要整個基督的身體互相勉勵才能持守那可誇的盼望和信仰(3:6)。是的，看到別人的軟弱和過犯是容易的，但能找緊「今日」的機會彼此勸勉，扶起跌倒的人是重要的，更是我們的責任。
4:1-3—We Have Entered God’s Rest
(1) Why does the author say, “we who have believed enter that rest”? (v. 3a)
a. What is meant by “that rest”?
b. How have we entered?
(2) Why couldn’t the people led by Moses out of Egypt enter God’s rest? (v. 2)
(3) What lesson should we then learn from them? (v. 1)
4:4-11—The Sabbath Rest
(4) Since Genesis 2:2
does say that God rested from all His work on the 7th day of
creation (Heb. 4:4), and that Jesus asserts that “My Father is always at His work to
this very day and I, too, am working” (Jn. 5:17), consider the following questions.
a. Why did God’s rest from His work of creation form the basis of the Sabbath rest? (Exod. 31:17; see Note below)
b. What work is God still and always doing?
c. What then is the true meaning of God’s rest we are called into?
(5) While those under Moses’ leadership did not get to go into the Promised Land, what about those under Joshua’s leadership? (v. 8)
a. Did they enter into the Promised Land?
b. Did they enter into God’s rest? (v.8) Why or why not?
(6) The true meaning of entering into God’s rest (vv. 9-11)
a. What is the kind of work that a person rests from that allows him to enter God’s rest? (v. 10)
b. How can one “make every effort to enter that rest”? (v. 11)
c. For the Jewish Christians:
- How had they entered into God’s rest in the first place? (see 4:3)
- If they fall back into Judaism, what kind of work will they resume that prevents them from enjoying God’s rest?
(7) What is the main message to you today and how may you apply it to your life?
Note:
In using His example of resting on the 7th day of creation as the basis of instituting the Sabbath rest, God signifies that He has created all that is needed to sustain life, and by observing the Sabbath rest, the people of God would be demonstrating their complete trust in God for all their needs.
請細心慢慢讀每天指定的經文至少兩遍，然後反復思考問題。
4:1-3—我們得以進入神的安息
(1) 為何說：“我們已經相信的人得以進入那安息”？(4:3a)
a. 「那安息」是什麼？
b. 我們是怎樣進入的？
(2) 為何在摩西領導下的以色列人反而不得進入？(4:2)
(3) 我們該從他們身上學個什麼功課？(4:1)
4:4-11—安息日的安息
(4) 既然創世記2:2說：“到第七日神就歇了祂一切的工”(4:4) 。主耶穌卻說：“我父作事直到如今，我也作事”(約翰福音5:17)
a. 為何神從創造之工的安歇要成為以色列人守安息日的根據？(出31:17；參下註)
b. 父神今天在作什麼工？
c. 那麼，我們要進入的是祂什麼的安息？
(5) 誠然摩西所帶領的以色列人不得進入應許地（和神的安息），約書亞領導下的以色列人又如何？(4:8)
a. 他們不是已得進入應許地嗎？
b. 是否也就是進入了神的安息呢？(4:8) 為什麼？
(6) 進入神的安息的真義(4:9-11)：
a. 要進入神的安息，我們是要歇了自己什麼的工？(4:10)
b. 我們當怎樣“竭力進入那安息”？（4:11）
c. 對猶太基督徒而言：
i. 他們如何能進入神的安息？(見4:3)
ii. 如果重投猶太教，他們會重拾什麼工叫他們不能進入神的安息？
(7) 今你得到的主要提醒是什麼？你可怎樣應用在你的生命中？
註：以神從創造之工的安歇成為以色列人守安息日的根據，表明神既已完全創造之工，為人類創造並預備了一切來供給他們一切的所需，神的百姓守安息日就表明他們對神的完全倚靠和對祂的供應完全的相信了。
“There remains, then a Sabbath rest for the people of God for anyone who enters into God’s rest also rest from his own work, just as God did from His.” (Heb. 4:9-10)
To understand the argument of the author of Hebrews in urging us to enter God’s rest, we need to remember the error that his immediate audience, the Jewish Christians, were in danger of committing. By falling back to Judaism, they would be forsaking the salvation by grace through faith in Christ (Eph. 2:8), and returning to a work-based salvation through the observance of the OT laws and rituals. That would mean that they have not rested from their work—the unending work of relying on the observance of the Law of Moses to gain righteousness. They cannot therefore enter into the rest of God.
On the other hand, if they are willing to give up their work-based effort to gain salvation, and “do the work of God” which is “to believe in the one He has sent” (Jn. 6:28-29), they will enter into God’s rest—the complete trust in the finished work of His Son on the cross.
Therefore these Jewish Christians were facing the choice of
- Either being hard-hearted in disobeying the work of God—the complete work of redemption through His Son, or
- Being obedient and putting their trust in Christ alone for their salvation, thereby resting from their own effort in gaining a righteousness of their own.
On
the surface, it is really an easy choice, but in these days, many still prefer
to trust in anything to save their souls except putting their faith in
Christ Jesus. However, this invitation to
enter His rest still stands:
“Come to me, all you who are weary and burdened, and I will give you rest.” (Matt. 11:28)
「這樣看來，必另有一安息日的安息為神的子民存留。」(來4:9)
要明白希伯來書所催促要進入神的安息的意思，我們就要記得這些原收信人面對的危機是什麼：就是欲重回猶太教的信仰。他們如果這樣做，就是放棄了這“本乎恩，也因著信”的救恩（弗2:8） ，也是重返靠行律法稱義的死路。換句話說，他們沒有「歇了自己的工」(4:10)—那不斷靠行律法稱義的工。這樣，他們是永不能進入神的安息的。相反地，如果他們願意停止靠行為得救的努力，而單單「作神的工」—就是 「信神所差來的」(約6:28-29)，便得進入神的安息—安息在神兒子在十字架上已完成的救贖大工。
故此，這些猶太信徒是有所選擇的：
- 一是仍硬著心，不信從神的工作—祂兒子在十字架上完成的救恩；
- 或是聽從並相信基督和祂的救恩，因而從因行律法稱義的工作中安歇下來。
表面看來這該是最容易的抉擇，可惜到今天，仍有極多的人選擇在基督耶穌以外尋找靈魂的安息的。基督耶穌的呼喚：“凡勞苦擔重擔的人，可以到我這裡來，我就使你們得安息” ，直到今天，仍是有效的（太11:28）。