The author of Hebrews continues to cite examples of “heroes” of faith in the Old Testament to encourage the people to hold unswervingly to their faith and hope (10:23) and not to shrink back (10:39):
(1) Hero of faith #5—Isaac (v. 20)—we seldom identify Isaac as a hero of faith.
a. Which incident does the author cite to highlight his faith? (see Gen. 27:27-29)
b. What were the contents of that blessing? (see also Gen. 27:37-40)
c. Did his blessing on Jacob come to pass?
d. Since Isaac made no attempt to revoke his blessing on Jacob, even though Jacob got his blessing out of trickery, how did this express the “faith” by which Isaac pronounced his blessing? (see God’s promise to Isaac which he now passed on to Jacob in Gen. 26:2ff)
e. Did his submission on Mount Moriah in Genesis 22 also show his faith? Why or why not?
(2) Hero of faith #6—Jacob (v. 21)
a. What did Jacob do with the promise from God through the blessing he received from Isaac? (see Gen. 48:14, 19)
b. How did this demonstrate Jacob’s faith?
(3) Hero of faith #7—Joseph (v. 22)
a. Which part of Joseph’s life, in your opinion, demonstrated his faith most notably? (see how Ps. 105:17-19 speaks of Joseph)
b. Which incident in Joseph’s life does the author cite to highlight his faith? (see Gen. 50:24-25)
c. What was the significance of his last words and how did this demonstrate his faith?
(4) What is the main message to you today and how may you apply it to your life?
本週我們會完成研讀新約希伯來書。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。
希伯來書的作者繼續用舊約「信心偉人」的榜樣來鼓勵信徒“堅持所承認的指望”（10:23），“不至退後沉淪”（10:39）:
(1) 信心偉人之五—以撒（11:20）—一般信徒一向沒有以他為信心的榜樣：
a. 作者以那一事例來談論以撒的信心？(請參創27:27-29)
b. 他給雅各什麼祝福？(見創27:37-40)
c. 他給雅各的祝福有否成為事實？
d. 雖然雅各是藉著欺騙來得到祝福，而以撒後來也拒絕收回這祝福：這事件如何顯出以撒的信心？(以撒是把他從亞伯拉罕所承受的祝福，轉遞給雅各的。見創26:2ff)
e. 他在摩利亞山任由亞伯拉罕獻上作燔祭（創22），是已顯出他的信心嗎？為什麼？
(2) 信心偉人之六—雅各（11:21）
a. 雅各如何處理他從以撒所承受的祝福？(見創48:14, 19)
b. 這如何顯出雅各的信心？
(3) 信心偉人之七—約瑟（11:22）
a. 對你而言，約瑟生命中那一事件最能顯出他對神的信心？ （可參詩105:17-19論到約瑟的話）
b. 作者在此則以那一事例來談論約瑟的信心？(請參創50:24-25)
c. 他臨終之言有多重要？如何顯出他的信心？
(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？
“By faith, Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones.” (Heb. 11:22)
It is interesting to note that even Isaac and Jacob are included as examples of faith by the author of Hebrews. At the same time, Joseph is mentioned as a hero of faith not because of his many incidents of faith and trust in God during his remarkable life (like his time in prison and his elevation to the power under Pharaoh). The reason is that the author of Hebrews wishes to distinguish faith in the temporal and faith in the eternal.
While Isaac and Jacob might not have exhibited faith and trust the way Joseph had, they truly believed and took seriously the promise of God passed on to them through Abraham, the promise not only of land but the promise that “all nations on earth will be blessed” (Gen. 26:4). As a result, as they were drawing near to their death, they, by faith, passed on that promise to the next generation through their pronouncement of blessings on them based on this very promise of God..
While Joseph certainly demonstrated his trust in God and received his rewards unparalleled in the history of the people of God being elevated to the second-in-command in the nation of Egypt, it was really the fruit of faith in the temporal. Like his forefathers of faith, he knew there was more to the promise of God than success and prosperity in this life. As a result, he demonstrated where his faith ultimately laid and so, “By faith, Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones” (Heb. 11:22). Indeed, Isaac, Jacob and Joseph did not “receive the things promised, but only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth…looking for a country of their own…a better country—a heavenly one.” (Heb. 11:13-16).
I wonder if our faith today is focused more on the temporal or on the eternal city that God has prepared for us. (Heb. 11:17)
「約瑟因著信，臨終的時候，提到以色列族將來要出埃及，並為自己的骸骨留下遺命。」(來11:22)
讀到信心的偉人榜，其中竟包括以撒和雅各，確是令人感到意外的。所提到約瑟的信心事跡，列舉的竟不是他在獄中的遭遇或被法老提升的過程，也是叫人感到意外。但若想到希伯來書作者在這信心的偉人榜中的主題，就會明白過來，因為他所著重的信，不是關乎今生能看見的應許，乃是關乎永生、看不見的事。
以撒和雅各的信心表現，確沒有約瑟那樣的明顯，但他們卻看重神藉著亞伯拉罕的祝福所給他們後人的應許。這應許不但關乎地界方面，更關乎“萬國必因你的後裔得福” 這方面（創26:4）。故此，當他們臨終時，因著信，把神這應許，藉著祝福傳給下一代。
約瑟的一生確是活出對神的信心，他也往往親眼見到信心的果效，但這些都是屬今生的果效。像他的列祖一樣，他曉得神的應許是遠超今生的成功與成就。故此，臨終時他就道出他信心的核心：“因著信，臨終的時候，提到以色列族將來要出埃及，並為自己的骸骨留下遺命”(11:22) 。是的，不論是以撒、雅各或約瑟，都“並沒有得著所應許的；卻從遠處望見，且歡喜迎接……表明自己要找一個家鄉。……羨慕一個更美的家鄉，就是在天上的” （11:13-16）
不曉得今天你的信心是關乎神今生或是永恆的應許？
(1) Hero of faith #8—Moses’ parents (v. 23)
a. How did the parents of Moses demonstrate their faith when they hid Moses for three months?
b. How significant was their action in terms of securing the continuation of God’s promise to Abraham, Isaac and Jacob?
c. What do you think is meant by “because he (Moses) was no ordinary child”? (see Note 1 below)
(2) Hero of faith #9—Moses—The following incidents of faith are highlighted by the author of Hebrews (It is helpful to use Stephen’s sermon on Moses in Acts 7:20ff to follow the arguments in Hebrews.)
a. By faith, he refused to be known as the son of Pharaoh’s daughter (vv. 24-26).
- Who saved baby Moses? Should he not be grateful to his life-saver? (Acts 7:20-21)
- What was he able to enjoy as the son of Pharaoh’s daughter” (v. 25; see Acts 7:22)
- Why does the Bible say that those pleasures are “pleasures of sin”?
- Why then did Moses refuse to be known as the son of Pharaoh’s daughter?
- What price did he pay for choosing to be mistreated along with his people?
- Why is his identification with his people called a “disgrace for the sake of Christ”? (See Note 2 below)
- What kind of faith did he demonstrate in the process? (v. 26)
b. He left Egypt by faith (v. 27)
- What kind of risk did he take in leading his people out of Egypt?
- How could he persevere?
c. He kept the Passover by faith (v. 28)
- What was the purpose of sprinkling the blood on the sides and tops of the doorframes of the house? (Exod. 12:7)
- What was the result of their act of obedience and faith?
d. The people too, by faith, passed through the Red Sea as on dry land (v. 29)
- How were the people rewarded for their faith?
e. The faith of Moses:
- How is the faith of Moses related to the faith of Abraham, Isaac, Jacob and Joseph?
- What kind of reward was he looking ahead to? (v. 26)
(3) What is the main message to you today and how may you apply it to your life?
Note 1:
“Calvin…says that it was not the external beauty of the child that moved them, since faith, like God Himself, does not look on the outward appearance but on the heart (cf. 1 Sam. 16:7), rather ‘there was some mark, as it were, of future excellency imprinted on the child, which gave promise of something out of the ordinary'.” (NICNT, Hebrews, 309)
Note 2:
“The identification of Christ with His people is noteworthy. The words that the God of Israel put in Moses’
mouth when he went to Pharaoh to demand his people release: ‘Israel is my son,
my firstborn’ (Exod. 4:22), are as applicable to Jesus personally as they are
to Israel corporately. The Messiah is
one with the messianic people, bone of their bone, and flesh of their
flesh. ‘In all their affliction, He was
afflicted’ (Isa. 63:9) and in the fullness of time He too, like His people
before Him, was called out of Egypt and had His exodus to accomplish (Lk.
9:31)."
(NICNT, Hebrews, 311)
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。
(1) 信心偉人之八—摩西的父母（11:23）
a. 摩西的父母在他出生後，如何顯出他們的信心？
b. 他們這樣的動用信心，對神給亞伯拉罕、以撒和雅各之應許的延續上，有什麼重要影響？
c. “見他是個俊美的孩子”是什麼意思？（參下註一）
(2) 信心偉人之九—摩西—作者列舉以下的事例來論到摩西的信心—（不妨參司提反在徒7:20ff所給摩西一生的簡論）：
a. 因著信，不肯稱為法老女兒之子(11:24-26)
i. 是誰救了嬰孩時的摩西？他該存感謝的心嗎？(見徒7:20-21)
ii. 作為法老女兒之子，他得享什麼權利? (11:25；參見徒7:22)
iii. 為何聖經卻說那些是“罪中之樂”？
iv. 為何他不肯稱為法老女兒之子？
v. 為要與神的百姓相同，他付上了什麼代價？
vi. 為何聖經說，他所受的是“為基督受的凌辱”？(參下註二)
vii. 在這裡，摩西所顯出的是什麼信心？
b. 因著信，離開埃及 (11:27)
i. 摩西帶領以色列人離開法老的埃及，要冒著什麼危險？
ii. 為何他竟能恆心忍耐？
c. 因著信，守逾越節(11:28)
i. 把血灑在門框、門楣上的目的是什麼？(出12:7)
ii. 他因著信而順服，帶來什麼結果？
d. 以色列人因著信，過紅海(11:29) ：百姓的信心得到得什麼賞賜？
e. 摩西的信心
i. 摩西與亞伯拉罕、以撒、雅各和約瑟的信心有什麼相同之處？
ii. “他想望所要得的”是什麼賞賜？(11:26)
(3) 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?
註一：“加爾文認為不是孩子外表的俊美感動了他們，因為信心，像神一樣，不是看外表的，乃在乎內心(參撒上16:7)，乃‘因某些記號是在孩子身上，指出這孩子將來的卓越，顯示他會從平庸變成不凡。” (NICNT, Hebrews, 309)
註二： “這裡所說摩西與百姓同受的乃是為基督而受的凌辱可堪注意。當摩西見法老要求他釋放祂的百姓時，神就把這些話放在摩西口中： “以色列是我的兒子、我的長子（頭生）’ (出4:22) ，同樣適用於耶穌個人和以色列整體。彌賽亞是與祂的子民合而為一：如骨中之骨、肉中之肉。‘他們在一切苦難中，祂也同受苦難’ (賽63:9)，而在時候滿足時，像祂百姓一樣，作埃及中被召出來，同樣的經歷祂的「出埃及/exodus」(路9:31)。 ”(路加所用的“去世” 一詞，原文是exodus—與“出埃及”同一個字—編者按)。
“He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for short time.” (Heb. 11:25)
“The privilege and advantages which are attached to high rank and political power are not sinful in themselves; they can indeed be used very effectively to promote the well-being of others and to help the underprivileged. Moses might have argued to himself that he could do much more for the Israelites by remaining in Pharaoh’s court and using his influence there on their behalf than by renouncing his Egyptian citizenship and becoming a member of a depressed group with no political rights. But for Moses to do this, when once he had seen the path of duty clear before him, would have been sin—the crowning sin of apostasy, against which the recipients of this letter (the letter of Hebrews) needed so insistently to be warned. Even if (as some have imagined) the crown of Egypt was within Moses’ reach had he remained where he was and his name had been perpetuated in history as the greatest and wisest of the rulers of that land, he would never have attained such a reputation as he did by making the great refusal. But when Moses made that refusal he did not foresee the reputation which he was going to establish for himself; he had nothing to look forward to but privation, danger, scorn and suffering—with Israel’s liberation, please God. To have remained at Pharaoh’s court would have been lasting dishonor, and that dishonor would be a price too high to pay for material advantages which at best would be but short-lived.”
(NICNT, Hebrews, 310-1)
「他寧可和神的百姓同受苦害，也不願暫時享受罪中之樂。」(來11:25)
“因身處高位而得的特權和利益，本身不算是罪；這些更可以有效的被用來帶給別人的益處和幫助一些不幸的群體。摩西大可說服自己留在法老宮中、這樣更能幫助以色列人，為他們運用自己的影響力；這比放棄埃及國藉而淪為沒有人權、被壓制的群體的一份子更為上算。但當摩西一弄清楚神呼召的道路時，卻仍留下，這就是罪了，且是背道至大的罪—這是希伯來書的讀者需要重複被提醒的信息。像一些人所猜想的，摩西是有機會登上法老之權位的。他若留下，可能成為埃及歷史上最偉大和智慧的君王，但他卻絕無可能得到因拒絕（埃及）而得的美名。當然，當摩西作出他的決定時，是不曉得他將要建立的聲譽的，反而要面對窮困、危險、羞辱和苦難—但他曉得拯救以色列人是討神喜悅的。若留在法老宮中就會遺臭萬年；這與那短暫的物質利益相比，是太大的代價了。” (NICNT, Hebrews, 310-1)
(1) Hero of faith #10—Joshua (v. 30)—The battle of Jericho was the first battle under Joshua as he led God’s people into the Promised Land (Jos. 6).
a. How special was the strategy used in this battle?
b. What did God wish to demonstrate to His people?
c. What if this battle ended in defeat? What would it do to the promise of God through Abraham and the forefathers?
(2) Hero of faith #11—Rahab (v. 31)
a. Why did Rahab choose to welcome and hide the spies from Israel? (see Jos. 2: 8-14)
b. How different was Rahab from all the heroes of faith mentioned before? (v. 31)
c. What significant role was played by Rahab in the ultimate realization of the Abrahamic covenant in the person of Jesus Christ? (see Matt. 1:1, 5)
(3) The heroes of faith (vv. 32-39)—the author goes on to highlight many heroes of faith from the OT, some well-known and others lesser-known or unknown.
a. The well-known characters include the following: Reflect on the life of say, three of them and see what can you learn from their faith:
- Gideon (Jdg. 7)
- Barak (Jdg. 4:1-10)
- Samson (Jdg. 15:14-20)
- Jephthah (Jdg. 11:29-33)
- David—like his faith in the killing of Goliath (1 Sam. 17:41-49)
- Samuel and the prophets—like Elijah in 1 Kings 19
b. Whether well-known or unknown, the author lists their acts of faith. See if you can recall, say five biblical characters that the author might be describing and see how they are examples of faith ( I have suggested some references below; you may recall others):
- Conquered kingdoms
- Administered justice (1 Ki. 3:16ff)
- Gained what was promised
- Shut the mouths of lions (Dan. 6)
- Quenched the fury of flames (Dan. 3)
- Escaped the edge of the swords (Jer. 36:19, 26)
- Weakness turned into strength (Est. 4:13-17)
- Became powerful in battle, routed foreign armies (2 Chr. 20:15ff)
- Women received back their dead who were raised to life again (1 Ki. 17:17-24)
- Tortured and refused to be released to gain a better resurrection (see Note below)
- Faced jeers and flogging (2 Ki. 2:23)
- Chained and put in prison (Jer. 20:2)
- Stoned (1 Ki. 21:13)
- Sawed into two (Jewish tradition believed that the prophet Isaiah was sawed into two during Manasseh’s reign)
- Put to death by sword (Jer. 26:20-23)
- Went about in sheepskins
- Destitute, persecuted and mistreated
- Wandered in deserts, mountains, caves and holes in the ground.
c. Have you ever experienced any of the above due to your faith in Christ?
d. Which of these heroes of faith might you admire most? Why?
e. What is the comment on them by the author of Hebrews? (v. 38)
f. Why had they not received what had been promised to them? (vv. 39-40)
g. How does this serve as an encouragement to you?
(4) What is the main message to you today and how may you apply it to your life?
Note:
“This was
precisely the punishment meted out to Eleazar, one of the noble confessors of
Maccabean days (who) goes willingly and unhesitatingly to the rack…rather than
taste unlawful food. In 4 Maccabees it
is on the wheels…that Eleazar and the seven young men are tortured in a manner
reminiscent of the medieval penalty of breaking on the wheels.”
(NICNT, Hebrew, 325)
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。
(1) 信心偉人之十—約書亞(11:30)—耶利哥之役是以色列人在約書亞帶領下，進迦南之第一場戰役（參書6）
a. 攻打耶利哥城的戰略有多特別？
b. 神藉此要祂的百姓認識什麼？
c. 如果這戰役失敗又如何？對神給亞伯拉罕和列祖的應許會有什麼影響？
(2) 信心偉人之十一—喇合(11:31)
a. 為何喇合選擇和平的接待探子？(參書2:8-14)
b. 喇合與前述的眾信心偉人有什麼重要分別？
c. 在亞伯拉罕所承受的應許，在基督耶穌身上得至終的實現中，喇合扮演了什麼重要角色？(見太1:1,5)
(3) 其他信心偉人 （11:32-39）—作者繼續從舊約時代列舉其他信心的偉人，有著名的、也有寂寂無名的：
a. 較著名的包括以下人物：試把其中三人的信心榜樣稍作反思：
i. 基甸—可參士師記第7章的事跡。
ii. 巴拉—見士師記4:1-10
iii. 參孫—見士師記15:14-20（他臨終時所顯出的信心）
iv. 耶弗他—見士師記11:29-33
v. 大衛—如他在擊殺歌利亞的事蹟上所顯的信心 （見撒上17:41-49）
vi. 撒母耳和眾先知—如以利亞在迦密山所顯的信心（見王上19章)
b. 不論是否為人所知曉，作者把其他舊約時代信心的事跡詳盡的列出—請把其中你能聯想到的人物加以思想 （我亦加插一些我聯想到的例子）：
i. 制服敵國
ii. 行了公義 （如所羅門—王上3:16ff）
iii. 得了應許
iv. 堵住了獅子的口 （如但6章）
v. 滅了烈火 （如但3章）
vi. 脫了刀劍的鋒刃 （如耶36:19, 26）
vii. 軟弱變為剛強（如斯4:13-17）
viii. 勇敢退敵 （如代下20:15ff）
ix. 婦人得自己的死人復活（如王上17:17-24）
x. 忍受嚴刑，不苟且得釋放（參下註）
xi. 忍受戲弄、鞭打等（如王下2:23）
xii. 被捆鎖、監禁（如耶20:2）
xiii. 被石頭打死（如王上21:13）
xiv. 被鋸鋸死（猶太傳統相信以賽亞是在瑪拿西時期被鋸鋸為兩段）
xv. 被刀殺（如耶26:20-23）
xvi. 披著羊皮各處奔跑
xvii. 受窮乏、患難、苦害
xviii. 在曠野、山嶺、山洞、地穴、飄流無定
1. 你有為主嘗過以上的一些經歷嗎？
2. 以上那一個信心偉人是你最敬佩的？為什麼？
3. 聖經給他們的評語是什麼？（11:38）
4. 為何說他們仍未得所應許的？原因是什麼？（11:39-40）
5. 這原因對你有什麼鼓勵？
(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？
註：“這正是以利沙所得的刑罰，他是馬加比時代的尊貴的猶太人；他是自願的、毫不猶疑的面對刑具……而不肯吃不合律法的食物。在馬加比第四書中，以利沙與其他七個青年被用木架來拷打，與中古時代的輪轉拷刑相似。” (NICNT, Hebrew, 325)
“God had planned something better for us so that only together with us would they be made perfect.” (Heb. 11:40)
As the author of Hebrews names one by one those heroes of faith in the OT, we cannot help but see both how little our faith is and how trivial are the trials of faith we have faced in light of what they had suffered and endured. True, some of them had seen specific promises honored by God in their life time, like conquering kingdoms, and receiving their dead who were raised to life (Heb. 11:33), but the author is quick to list many who had not seen their promises come to pass, like those who were tortured and refused to be released and some who were even sawn into two (Heb. 11:35-38). However, even for the former, “none of them received what had been promised” (Heb. 11:39) which points to the ultimate fulfillment of the Abrahamic covenant—the consummation of the salvation in Jesus Christ, the “better resurrection” (Heb. 11:35) upon the return of Jesus Christ.
So, the author reminds us how privileged we are compared to these OT heroes of faith in that, “God had planned something better for us so that only together with us would they be made perfect.” (Heb. 11:40) We have to confess that the faith of these heroes in the OT is far more precious than ours in that they, at best, had a very vague idea of the ultimate fulfillment of God’s promise through Abraham, and yet they all persevered till the end. As a result, we who are not only beneficiaries of the ultimate promise of God in Jesus Christ, but have also come to understand and witness the totality of God’s love in the sacrifice of His Son on the cross, should all the more hold unswervingly to the hope we profess (10:23) and together with them, these heroes of faith, be made perfect in our faith as we follow their footsteps and those of our Lord Jesus Christ.
「因為神給我們預備了更美的事，叫他們若不與我們同得，就不能完全。」(來11:40)
讀到希伯來書所列出舊約信心英雄榜時，不禁感到自己的渺小和信心的薄弱。對，不少人是立時看到神應許的實現—如對敵人神蹟性的誇勝、婦人的兒子死而復生（11:33），但希伯來書的作者也立刻的列舉更多在今生看不到神應許的實現的人—他們忍受嚴刑、不肯苟且被釋、甚至有被鋸為兩段的（11:35-38）。他同時指出，不論是前者或是後者，都“卻仍未得著所應許的” （11:39）。這應許是指神給亞伯拉罕的應許，一直傳與後世，到主耶穌的死而復活才得應驗；也因此，他們都在等待那“更美的復活” （11:35），是主再來時完全得到應驗的。
因此，希伯來書的作者就提醒我們這些新約的信徒，與這些舊約的信心偉人相比，我們有何等的權利，“因為神給我們預備了更美的事，叫他們若不與我們同得，就不能完全” (11:40) 。是的，這些我們不能相比的信心偉人，他們在忍受苦難時，對神對亞伯拉罕的應許至終是怎樣得實現，可以說是無所知曉，但他們卻忍耐到底。今天，我們不但承受了這應許的救恩，更是清楚了解和見證到神藉祂兒子在十字架所傾倒的愛，我們豈不更應“緊守所承認的指望”(10:23) ，並與這些信心的偉人一起，藉著跟隨他們和主耶穌的腳踪，達到完全的地步。
Exhortation to persevere:
(1) Cloud of witnesses (v. 1)
a. How meaningful is it to use “cloud of witnesses” to refer to those heroes of faith in the OT?
b. The author urges us to run our race marked out for us:
- What race is he talking about given the examples of chapter 11?
- What does it mean to you that your race has been “marked out” for you?
c. How we should run our race:
- With perseverance — What might be the thing(s) that could make you lose heart?
- That we need to throw off?
d. Everything that hinders —What might be the things that hinder your race? How can you throw them off?
e. Sin that so easily entangles —What might be the sins that could easily entangle you? How can you throw them off?
(2) Christ is the supreme example (vv. 2-3)
a. Jesus is the perfector of our faith: What does it mean?
b. What did He have to endure? (vv. 2-3)
c. How was He able to endure His hardship?
d. What was the result of His endurance?
e. We need to fix our eyes on Jesus:
- What does it mean?
- What if we do? (v. 3)
- What if we don’t?
(3) Hardship and Discipline (vv. 4-15)
a. What proof is there that their struggles against sin have not reached the level of bloodshed? (v. 4)
b. The preceding examples are about struggles against other sinners. Given the following exhortation about discipline (quoting from Proverbs 3:11-12), whose sins do you think the author is now talking about? (vv. 5-6) Why?
c. What does the receiving of discipline prove about our relationship with God? (vv. 7-8)
d. According to most customs, including those of the OT, what do legitimate children have that illegitimate children do not?
e. What might be the difference(s) between the discipline of earthly fathers from that of our Heavenly Father? (vv. 9-10)
f. Reflect on a recent “discipline” you have received from Father God (v. 11).
- How did you feel at the time?
- Did it produce “a harvest of righteousness and peace” and “holiness”?
- Why or why not?
g. The admonition to be strong (vv. 12-15)
- What then should we do since we have become weak in the face of hardship? (v. 12)
- What will our strengthening do to those who are also weak around us? (v. 13)
- What are the two important things about community life that the author urges us live out? (v. 14)
- Since God’s grace is available to all believers:
a. What does it mean by missing the grace of God?
b. What is one of the things that would cause someone to “miss the grace of God”? (v. 15)
c. How destructive is it?
(4) 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，然後反複思考問題。
不可灰心的勉勵：
(1) 如同雲彩的見證人（12:1）
a. 用「雲彩見證人」來喻這些舊約信心偉人合宜嗎？為什麼？
b. 要奔那擺在前頭的路程(指賽事/race)：
i. 從信心偉人的例子，你可曉得這是什麼路程/race？
ii. 擺在我們面前/marked out for us是什麼意思？
c. 如何奔跑？
i. 要存心忍耐：會有什麼東西使你灰心的？
ii. 要脫去、放下：
1. 各樣（阻礙）的重擔：你需要放下的重擔可是什麼？
2. 容易纏累的罪：對你而言是那些罪？如何才能「脫去」？
(2) 基督的榜樣（12:2-3）
a. 耶穌是我們信心創始成終的那位：這提醒的作用何在？
b. 祂要忍受什麼痛苦？(12:2-3)
c. 祂能忍受的原因是什麼？
d. 祂的忍受帶來什麼結果？
e. 我們當仰望祂(fix our eyes on Him/NIV) ：
i. 這是什麼意思？
ii. 這樣仰望對我們有什麼幫助？(12:3)
iii. 若不這樣仰望又如何？
(3) 受苦與管教（12:4-15）
a. 說他們與罪惡相爭還未到流血的地步，證據何在(12:4)
b. 信心偉人抵擋的是別人的罪，但按這裡所引用的箴言（3:11-12），是指誰的罪？（12:5-6）
c. 雖然是受神的管教，證明我們與神有什麼關係？(12:7-8)
d. 按一般的習俗（包括舊約猶太人的風俗），私生子缺乏什麼權利？
e. 地上的父親與我們天上的父的管教有什麼分別？（12:9-10）
f. 回想你最近一次受到（神）的管教（12:11）：
i. 當時你的感受是怎樣？
ii. 事後有否結出平安、義的果子和神的聖潔？
iii. 為什麼？
g. 要強壯起來（12:12-15）
i. 面對困難時軟弱起來，當如何是好？(12:12)
ii. 我們強壯起來會怎樣影響別人？(12:13)
iii. 作者繼續提醒我們兩樣與群體生活有關的是什麼？(12:14)
iv. 神的恩是廣賜眾人的：
1. 「失了神的恩」是什麼意思？
2. 會使人失去神的恩的原因之一是什麼？(12:15)
3. 這原因的破壞性有多可怕？
(4) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“..let us throw off everything that hinders and the sin so easily entangles and let us run with perseverance the race marked out for us.” (Heb. 12:1)
As we read the examples of the heroes of faith in chapter 11 of Hebrews, we may be a bit intimated by their extraordinary faith and wonder whether we, under circumstances similar to their, could endure the hardship and exhibit the faith that they had.
I think it is helpful to understand that, as great as their faith was, the Bible makes it clear that faith comes from God; it is a gift from the Holy Spirit (Eph. 2:8-9; 1 Cor. 12:9). Just as we have begun our journey in Christ through faith enabled by the Holy Spirit, we shall press on this journey which Hebrews 12:1 calls “the race marked out for us” through the empowerment of the Holy Spirit (Gal. 3:1ff).
And since each one of us has our own race marked out by God for us, my race is different from yours and yours is different from those heroes of faith in Hebrews, and the Apostle Paul also reminds that God will not give trials beyond what we can bear (1 Cor. 10:13). However, the author of Hebrews points out that there are things we have to avoid, in order that we may persevere like these heroes of faith:
- Throw off everything that hinders: This is an analogy of an athlete who is in training, and he needs to get rid of all the “weights” (the original meaning of the Greek) so that he may run as fast as he can. And in a spiritual sense, things that may become a weight will drag us in our faith journey; these include worries that distract us from setting our sight on our goal (which is the Lord Jesus), pursuits of this world that compete for our love for the Lord and fear of losses or of sufferings that serve to even tempt us to drop out of the race.
- Throw off sin that so easily entangles: I like the NIV translation in that it conveys a picture of our legs being entangled by sin which in essence would prevent us from even starting to run at all. Indeed, the author of Hebrews will go on to say that “without holiness no one will see the Lord” (12:14). Sin prevents us from even coming into the presence of the Lord, the source of our power to run the race. Again, the sin that entangles me is different from yours, and yours is different from those of the heroes of faith. But just the same, we all need to spend time before the Lord to examine what might the sin be that entangles us, without which we may end with the fate of Samson (Jdg. 16:23 ff).
「我們既有這許多的見證人，如同雲彩圍著我們，就當放下各樣的重擔，脫去容易纏累我們的罪，存心忍耐，奔那擺在我們前頭的路程。」(來12:1)
讀到希伯來書11章所列舉的信心事蹟時，不禁會自感慚愧，更會自問：“若然也面對同樣的苦難、挑戰時，我能否像他們有這樣的信心、堅忍到底？”
我們知道，就如聖經清楚的指出，我們的信心是從神而來的、是聖靈所給的恩賜（弗2:8-9；林前12:9）；就如我們是藉聖靈入門，開始了這信心的旅程，我們也就繼續靠著聖靈來奔跑“那擺在我們前頭的路程”(12:1; 加3:1ff)
既然我們各有神所定的賽程—我的與你的不同；你的也與信心偉人的不同；使徒保羅也提醒我們，神不會容許我們受過於我們所能當的試煉（林前10:13），我們不用過份的擔憂。但是，希伯來書的作者卻提醒我們，在奔走這賽程時，我們需要：
- 放下重擔：他用賽跑者的例子來提醒我們，要放下任何加重負累的東西，否則會使我們跑得慢。在屬靈的賽事上，凡叫我們憂慮而忘記目標的（我們注目的是主耶穌）、凡與我們愛主的心爭競的、凡地上的得失或苦難所帶來的恐懼，都會成為“重擔” ，拖慢我們的步伐；
- 脫去容易纏累的罪：英譯本NIV在此就給我們看到一個生動的圖畫，就是雙腳好像被繩所捆綁，動彈不得。罪確是有此功能。就如希伯來書的作者稍後所言：“非聖潔，沒有人能見神” （12:14）。罪就叫我們不能就近我們奔跑力量的源頭，就是神。當然，纏累我的罪，與你的不同；你的又與信心偉人的不同。但同樣的，我們都需要常常退到主的面前，被聖靈所光照、省察。不然，我們會被罪一層一層的捆綁，直到我們落到參孫的地步和他悲慘的收場（士16:23ff）
After cautioning his readers that enduring hardship is a discipline and encouraging them with the fatherly heart of God, the author now appears to resume his warning against the sin of apostasy:
(1) The example of Esau (vv. 16-17)
a. Why does the author cite Esau’s selling of his birthright (Gen. 25:29ff) as a prime example of godlessness? (v. 16)
b. What was the dire result of his decision? (v. 17; Gen. 27:38)
c. What kind of a warning does this serve to his readers?
(2) Approaching God under the Old Covenant—The giving of the Law in Mount Sinai (vv. 18-21; retold by Moses in Deut. 4:11ff)
a. What does the author seek to convey by saying that it was a mountain “that can be touched”? (v. 18)
b. What was God’s appearance accompanied by? (v. 19)
c. What was the restriction imposed by God as they sought to approach Him? (v. 20) Why?
d. What did that terrifying scene do to the people and Moses? (vv. 19, 20, 21)
(3) Approaching God under the New Covenant in the blood of Jesus (vv. 22-24)
a. Under the New Covenant, what does the author call the place where God can be approached? (v. 22)
b. How different is the atmosphere of this place from Mount Sinai? (v. 23)
c. When we come to this heavenly Jerusalem, the author says we have also come to
- The church of the firstborn
a. Who are they? (see Rev. 21:27)
b. Are you part of it?
- God the Judge of all men
a. Should we not come in fear, just as those who came to Mount Sinai?
b. Why or why not?
- The spirits of righteous men (likely referring to “believers of pre-Christian days”—Bruce, 360)
a. What happens to them under this New Covenant?
b. How are they made perfect?
- Jesus
a. Who is Jesus in the New Covenant?
b. Why does the author say Jesus’ blood speaks a better word than Abel’s blood? (see Gen. 4:10)
(4) The warning (vv. 25-29)
a. When God spoke to His people on Mount Sinai, what happened? (v. 26; Exod. 19:18)
b. Did the people obey the law He gave at Mount Sinai?
c. What happened to that generation and those that followed? (v. 25)
d. Because of the disobedience of God’s people, how has God promised to speak in the end time? (v. 26; Hag. 2:6)
e. What is the author’s interpretation of this prophecy? (v. 27; see Rev. 20:11; 21:1)
f. In view of the grace of receiving an unshakable kingdom, what shall we do? (v. 28)
g. In view of the fact that God is a consuming fire, how shall we worship God? (v. 28)
(5) 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，然後反複思考問題。
在用神為父的心來勉勵信徒要忍受神的管教後，作者在此以警告的語氣來重提背道的罪：
(1) 以掃的例子（12:16-17）
a. 為何作者以以掃賣長子的名份作「貪戀世俗」的例證？（12:16）
b. 以掃這決定帶來什麼可悲的後果？（12:17; 創27:38）
c. 這對讀者是什麼警告？
(2) 在舊約之下就近神—西乃山的經歷（12:18-21; 參摩西在申4:11ff的重述）
a. 作者指出事發在「那能摸的山」的用意何在？（12:18）
b. 神當時顯現的情景是怎樣的？（12:19）
c. 神給就近祂的人定下什麼限制？（12:20）為什麼？
d. 這可怕的情景對百姓（連摩西在內）帶來什麼影響？（12:19, 20, 21）
(3) 在新約—基督寶血之下就近神（12:22-24）
a. 作者怎樣稱現在神的所在？（12:22）
b. 與舊約相比，這裡所缺乏的是什麼氣氛？
c. 作者說我們來到的是天上的耶路撒冷，同時是
i. 長子的會所：
1. 誰是這些長子？（見啟21:27）
2. 你在其中嗎？
ii. 審判眾人的神：
為何卻沒有懼怕的氣氛？原因何在？
iii. 義人的靈魂（一般相信是指舊約“基督前的信徒” —Bruce, 360）
1. 這新約為他們成就了什麼？
2. 他們怎樣被“成全” ？
iv. 耶穌：
1. 耶穌在新約中的角色是什麼？
2. 為何說祂的血所說的比亞伯的更美？（創4:10）
(4) 總要謹慎的警告(12:25-29)
a. 在西乃山，神說話帶來什麼果效？（12:26; 出19:18）
b. 百姓是否聽從神在西乃所賜的律法？
c. 他們以後的世代又如何？（12:25）
d. 因著他們的叛逆，神說祂要在末後作什麼事？（12:26; 該2:6）
e. 作者怎樣解釋這預言？（12:27; 見啟20:11; 21:1）
f. 我們既然承受那不能被震動的神的國，該當如何？（12:28）
g. 神既是“烈火” ，我們該當如何？（12:28）
(5) 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？
“…so worship God acceptably with reverence and awe, for our God is a consuming fire.” (Heb. 12:28b-29)
It is quite fashionable in today’s Evangelical world to downplay the clear teachings in the Bible about the transitory nature of our earth, especially in our zeal to embrace our rightful responsibility in protecting the environment. However, the author of Hebrews is crystal clear about the transitory nature of this physical earth we live in. Allow me to quote from F.F. Bruce:
“In the current debate whether the created world was eternal or not, our author stands right within the Hebrew tradition. He has already quoted with approval the passage in Ps. 102:25ff which emphasizes the transitoriness of all created things:
These shall pass away; but Thou endurest;
Like clothes they shall grow old;
Thou shall fold them like a cloak;
Yes, they shall be changed like any garment. (NEB)"Philo tries, rather awkwardly, to mediate between biblical doctrine and the Platonic doctrine of the eternity of the world, but our author is quite forthright. Earlier he has emphasized the transitoriness of the world in order to set in contrast the eternity of the Son of God; now he emphasizes it again in order to set in contrast the eternity of that new order into which the Son of God has brought His people.
" ‘Let’s be thankful’ he says, ‘that the kingdom which we receive is unshakable; and in the spirit of thankfulness let us offer acceptable worship to God.’ To the grace of God the proper response is a grateful heart, and the words and actions which flow from a grateful heart are the sacrifices in which God takes delight (13:15).
"At the same time, such sacrificial worship must be offered with a due sense of majesty and holiness of God with whom we have to do; not only thankfulness, but humble reverence and awe must mark His people’s approach to Him; ‘for our God is a consuming fire’. He who descended on Mount Sinai in fire and spoke to His people from the midst of that fire still consumes in the white heat of His purity everything that is unworthy of Himself…This is an aspect of the character of God as revealed in the Bible that plays little part in much present-day thinking about Him; but if we are to be completely ‘honest to God,’ we dare not ignore it. Reverence and awe before His holiness are not incompatible with grateful trust and love in response to His mercy.” (NICNT, Hebrews, 364-6)
「因為我們的神乃是烈火。」(來12:29)
今天就是在福音派的群體中，可能熱衷的推動「環保」意識（環保固然是對的），而不想提到聖經對這地球短暫存留的教訓。希伯來書的作者非常清楚的論到這真理。容許我引述解經家F.F. Bruce的話：
“現時流行的討論，就這被創造的世界是否永恆的話題上，我們的作者是站在希伯來傳統的地位。他較早前已引用詩篇102:25ff來肯定被造物的短暫：
天地都要滅沒，祢卻要長存；
天地都要如外衣漸漸舊了。
祢要將天地如裡衣更換，天地就改變了。
猶太哲學家Philo不太成功的試圖把聖經的真理與柏拉圖世界是永恆的理論融合；但我們的作者是清晰的。他較早時已把神兒子的永恆與世界的短暫相比；現在他更強調這藉神兒子而帶給屬祂的人永恆的新約。他（實質是）說：
‘讓我們獻上感恩，因為我們所承認的國是不會動搖的；並在感恩之餘，讓我們獻上神所悅納的敬拜’ 。面對著神的恩典，合宜的回應是一個感恩的心，和因此流露的言語和行為。這是神所悅納的祭。（13:15）
與此同時，這敬拜的祭，是要帶著對神聖潔和偉大的意識，不是單存感恩。神的子民到祂面前來，是要以謙卑的敬虔和畏懼為重；‘因為我們的神乃是烈火’ 。那在火中降臨西乃山、在火中向百姓說話的，乃是在祂聖潔的烈火中焚燒一切與祂不相稱的那位……這聖經中所啟示神的屬性，是今日對神的思想少被提及的。但若然我們真是誠實的話，這是我們決不能忽視的。在神的聖潔前的敬與畏是與感恩的信靠和對祂憐憫所產生的愛是沒有衝突的。” (NICNT, Hebrews, 364-6)
Having systematically exhausted his warning, he now ends his letter with ethical exhortations.
(1) On love (v. 1):
a. How shall we express our love for one another in the faith community?
b. What does it mean?
(2) On hospitality (v. 2):
a. What encouragement does the author give in this respect? (see Gen. 18:1-33)
b. Should this be the only reason for us to be hospitable to strangers? Why or why not?
(3) Concerning prisoners (v. 3):
a. Why does the author tie prisoners to mistreatment in his time?
b. How should we remember them? (Matt. 25:36)
(4) On marriage (v. 4):
a. Should co-habitation be considered a “marriage”? Why or why not?
b. What is the warning given by the author?
(5) On love of money (vv. 5-6):
a. What is the best way of living free from the love of money? (v. 5)
b. What has God promised His people even from days of old? (see Deut. 31:6, 8)
c. What example does the psalmist set for us? (see Ps. 118:6,7)
d. Can you say the same as the psalmist does? Why or why not?
(6) Concerning (former) leaders: (vv. 7-8)
a. How should we remember those (former) spiritual leaders of ours?
b. How is v. 8 related to v. 7?
(7) Against strange teachings of sacrifice (vv. 9-14)
a. What appears to be the strange teaching? (v. 9)
b. The heavenly altar versus the earthly altar:
- Why do the priests under the Old Covenant “have no right to eat” from the heavenly altar?
- Since Christ has been sacrificed (like the sacrificial animals at the old altar) outside of the earthly city of Jerusalem,
a. What does it mean to go outside of the camp? (“the camp” signifies the old order under the law)
b. Why would going outside the camp (leaving the old order) necessarily bring disgrace? (v. 14 points to the ineffectiveness of the old altar in the earthly city of Jerusalem)
c. How does this comparison show the folly of the strange teaching?
(8) 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，然後反複思考問題。
作者語重心長的結束了他帶警告的辯證後，在信書的末段就提出對個人與群體生活實際的勸勉：
(1) 愛心(13:1)：
a. 我們要怎樣相愛？
b. 這是什麼意思？
(2) 客旅(13:2)
a. 作者用什麼來鼓勵我們接待客旅？（可參創18:1-33）
b. 這是否我們款待人的惟一動機？為什麼？
(3) 被囚的(13:3)
a. 為何作者把被囚的與被苦害的相提並論？
b. 我們當如何「記念」他們？（參太25:36）
(4) 婚姻(13:4)
a. 「同居」是否「婚姻」？為什麼？
b. 作者就婚姻提出什麼警告？
(5) 貪財(13:5-6)
a. 能不貪財的秘訣是什麼？（13:5）
b. 從出埃及之時，神就怎樣應許屬祂的人？（見申31:6, 8）
c. 詩篇的作者就此給我們立下什麼榜樣？（詩118:6, 7）
d. 你能從心裡說出詩人的話嗎？為什麼？
(6) 先賢(13:7-8—原文是以過去式講論這些教導者的)
a. 我們該怎樣「想念」這些屬靈的教導者？
b. 第8節與第7節有何關係？
(7) 怪異獻祭飲食的教訓（13:9-14）
a. 這裡所論到的是什麼怪異的教訓？(13:9)
b. 天上與地上的祭壇
i. 為何地上祭壇的祭司不可吃天上祭壇的祭物？
ii. 基督既如地上祭牲被獻在（耶路撒冷）城外：
1. 我們也當出到營外是什麼意思？（“營” 像徵舊約獻祭的所在和其律法條例）
2. 為何離開這舊約的“營” 會給當時信徒帶來凌辱？離營與尋求將來（永遠的）城有何關？
3. 這樣的比較怎樣顯出那靠飲食（指吃祭物）怪異教訓的錯誤？
(8) 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？
“Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral.” (Heb. 13:4)
In a discussion group of a seminary, a student challenged the need to have a formal wedding ceremony and opined that co-habitation was not necessarily against the will of God. The command to honor “marriage” by the author of Hebrews (13:4) should once-for-all settle this challenge, because
- The word “marriage” (gamos) used by the author of Hebrews was used to denote a “wedding celebration” by early classical poets; a “wedding banquet” in both secular and biblical literatures; or a “wedding hall” in Matthew 22:10. In other words, a marriage is always a public and official affair (Walter Bauer, 151).
- Even the first marriage between Adam and Eve was not only arranged by God, but involved a vow witnessed by God (and in the absence of any other human being, likely by other creatures in God’s presence. See Gen. 2).
- Needless to say, it is the custom of basically all cultures throughout human history.
The notion put forward by that seminary student reflects the individualistic mindset of western culture, void of a willingness to make any public, lasting commitment, and a refusal to accept that God has ordained marriage not just as an affair between two individuals, but as an important part of the community life of His people which involves accountability not only between the couple, but to God through His community.
「婚姻，人人都當尊重，床也不可污穢；因為苟合行淫的人，神必要審判。」(來13:4)
在一次神學院小組的討論中，有一位神學生抗議的說：“聖經那有說到同居不是婚姻呢！” 希伯來書13:4的話就非常清楚的否定了這神學生的理論：
- 這裡所用的“婚姻” 這詞（原文是gamos），按希臘文Walter Bauer’s字典指出是:（1）被古典的詩人等用來形容 “婚禮的慶典” ；（2）是聖經和世俗文獻用來形容“婚禮的筵席” 和（3）在馬太福音22:10來形容”婚禮的禮堂” 的。換句話說，婚姻肯定是一個公開和正式的禮儀；
- 聖經記載的第一個婚姻，就是亞當與夏娃的婚姻，更是神作證婚人，也有婚誓的公開宣讀。除神以外，相信更為被創造的萬有所見證的；
- 更不用說，這是人類歷史以來，不同文化與地區的民族所公認、群體面前所立的約。
這神學生的論調正反映了西方個人主義的文化，是不願作公開和恆久承諾的心態，因而拒絕接受神所定超越單是二人世界的思想，乃是人類群體生活的一部份，是有承擔與交代的責任—在神的家，更是藉著向屬神的群體的交代，來表達向神的交代。
Practical exhortation of life together in Christ (Cont.):
(1) Since the sacrifice in the old altar has no value (vv. 15-16),
a. What are the sacrifices with which God is pleased?
b. Are these the sacrifices that you offer continually?
(2) Obey your leaders (v. 17)
a. Why should the author make it a command?
b. What reasons does the author give in commanding us to obey the leaders in the church?
(3) Asking for intercession (vv. 18-19)
a. Why does the author have to assert how they live?
b. What does v. 19 indicate concerning their relationship?
(4) Benediction (vv. 20-21)
a. How does the author address God and what He has done through Christ?
b. Who is Christ to us? (v. 20)
c. Two wishes are expressed in this benediction:
- To equip them with everything good for doing God’s will
a. What does it mean?
b. Why is it his prayer for the church?
- That God may work in them what is pleasing to Him
a. What does it mean?
b. What does it mean to you?
(5) Final words (vv. 22-25)
a. What does the author mean by a “short letter”?
b. What additional information does the author give us concerning Timothy?
c. Where was the author at the time of his writing?
(6) Let’s pause and reflect on the main messages of the book to you. Go through your notes and jot them down and see how you may apply it to your life.
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
實際生活的勸勉（續）
(1) 舊約的獻祭、飲食條例既然無效(13:15-16)
a. 神所喜悅的祭是什麼呢？
b. 這些是否你常獻的祭？
(2) 順服作領導的(13:17)
a. 為何在教會中要作這樣提醒？
b. 作者提出服從領袖的原因是什麼？
(3) 要求代禱(13:18-19)
a. 為何作者覺得需要要為自己作辯？
b. 13:19給我們看到作者與收信人有什麼關係？
(4) 祝福語(13:20-21)
a. 作者如何稱神？神藉基督作成了什麼？(13:20)
b. 作者怎樣稱基督耶穌？(13:20)
c. 兩個祝福：
i. 在各樣善事上成全你們
1. 是什麼意思？
2. 成全的目的是什麼？
ii. 在他們心中行祂喜悅的事
1. 是什麼意思？
2. 這對你有什麼意思？
(5) 結語（13:22-25）
a. 為何作者說這信還是簡略的話？
b. 這裡給我們曉得提摩太的晚年有什麼遭遇？
c. 作者寫信時身在何地？
(6) 到這書信結束時，請停下、稍翻閱你研讀這書時寫下的心得：你得到的主要提醒是什麼？你可怎樣應用在你的生命中？
“In the past, God spoke to our forefathers through the prophets at many times and in various ways, but in these last days He has spoken to us by His Son...” (Heb. 1:1-2)
As we come to the close of the Book of Hebrews, allow me to share the summary thoughts of F.F. Bruce on the book as follows:
“Christians are Christians by virtue of certain acts of God which took place at a definite time in the past, but these acts of God have released a dynamic force which will never allow Christians to stick fast at any point short of that divine rest which in this life is always a goal to be aimed at and never a stage which has been reached. The faith once for all delivered to the saints is not something which can be caught and tamed; it continually leads the saints forth to new ventures in the cause of Christ, as God calls afresh. It was Abraham’s firm faith in the unchanging God that made him so ready to go forth at God’s bidding, not knowing whither he might be led. To stay at the point to which some revered teacher of the past has brought us, out of a mistaken sense of loyalty to him, or to continue to follow a certain pattern of religious activity or attitude just because it was good enough for our fathers and grandfathers—these and the like are temptations which make the message of Hebrews a necessary and salutary one for us to listen to. Every fresh movement of the Spirit of God tends to become stereotyped in the next generation, and what we have heard with our ears, what our fathers have told us, becomes a tenacious tradition encroaching on the allegiance which ought to be accorded on to the living and active word of God.
"As Christians survey the world today, they see very much land waiting to be possessed in the name of Christ; but to take possession of it calls for a generous measure of that forward looking faith which is so earnestly urged upon the readers of this epistle. The first readers were living at a time when the old, cherished order was breaking up. Attachment to venerable traditions could avail them nothing in this situation; only attachment to the unchanging and onward-moving Christ could carry them forward and enable them to face a new order with confidence and power.
"So in a day when everything that can be shaken is being shaken before our eyes and even beneath our feet, let us in our turn give thanks for the unshakable kingdom which we have inherited, which endures forever when everything else to which men and women may pin their hopes disappears not a wrack behind."
(NICNT. Hebrews, 392)
「神既在古時藉著眾先知多次多方的曉諭列祖，就在這末世藉著祂兒子曉諭我們。」(來1:1-2)
當我們研讀到希伯來書的終結時，讓我與你們以F.F. Bruce的反思來作結束：
“基督徒之為基督徒，是與我們藉著神在我們的過往的某時、某地在我們身上所行的作為開始。但神所施行的大能，是絕不容許我們老是停留在過去，乃是要引導我們找到那安息為止—這是我們一生要追尋的目標；不是已達到的地步。那一次交付聖徒的信不是我們可以捕捉了、馴服了的；這信，為著基督使命之故，按著神的不斷更新的呼召，要繼續的引導信徒到新的境地。亞伯拉罕曾因著堅定的相信那不改變的神，準備好回應神的呼召，雖然不知目的地是何處。如果我們因對過往所尊崇的教師而停留在他們引領的地步，出於對他們的效忠，而錯誤的死守一些宗教的模式或心態，單因是合用於上一代—這些和這樣的生命就成為了試探，使希伯來書的信息成為我們必須要聽從的話。上一代所經歷神的靈新鮮的工作，往往成為下一代所默守的成規，以致我們耳所聽的、上一代所告訴我們的，成為頑固的傳統，阻礙了我們對永生的神和祂永活的話當有的效忠。
當基督徒環顧今日的世界時，他們看到還有許多為基督的名未得之地；但要得地，就需要有廣闊向前，信心的視野—這是這書信對讀者的提醒。這第一批的讀者是活在他們所寶貴的舊約正崩潰的時刻。死守所寶貴的傳統對他們毫無益處；惟有依附那不改變，向前邁進的基督，才能引導他們前進，帶著信心與能力面對新的景象。
所以在今天，當我們眼前的、腳下的，所有能搖動的都在搖動時，世人男女都盼望的都消失無影踪時，讓我們對所承受、不會搖動、直到永恆的神的國，獻上我們的感恩。” (NICNT. Hebrews, 392)