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新约 - 希伯来书(Hebrews)第7章

For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.
Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.
And without all contradiction the less is blessed of the better.
And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.
And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.
For he was yet in the loins of his father, when Melchisedec met him.
If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
For the priesthood being changed, there is made of necessity a change also of the law.
For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
Who is made, not after the law of a carnal commandment, but after the power of an endless life.
For he testifieth, Thou art a priest for ever after the order of Melchisedec.
For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
And inasmuch as not without an oath he was made priest:
(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)
By so much was Jesus made a surety of a better testament.
And they truly were many priests, because they were not suffered to continue by reason of death:
But this man, because he continueth ever, hath an unchangeable priesthood.
Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.
For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.
希伯来书第七章   来 7:1> 麦基洗德,这名字别有意思── 

  7:1 “麦基洗德”就是“公义之王”的意思,而“撒冷”(即耶路撒冷)是“平安”的意思。 

  来 7:2-28> 这一大段有一个重心,是啊,你说的是── 

  7:2-28 作者用这个史实(参创 14:18-20 )来说明,基督比犹太人之父亚伯拉罕和他的后裔利未更尊贵,因此,由利未人的后裔而来的犹太人的祭司职分,比不上麦基洗德的祭司职分,因那是和基督的祭司职分同一个等次的。 

  来 7:3-10> 这个祭司可真了不起…… 

  7:3-10 麦基洗德是至高神的祭司(参创 14:18 注释;创 15 章人物介绍),因为并没有记载他何时开始并完成其祭司职分,所以他被视为永远的祭司(参诗 110:4 )。远在以色列民族和利未祭司的制度还未形成之前,他就已是撒冷的祭司了。 

  来 7:11-16> 我们的主耶稣所作出的可真棒,背后的意义,你不可不知…… 

  7:11-16 因为弥赛亚是更高的祭司(参诗 110:4 ),所以耶稣比任何利未祭司都更尊贵。用动物来作牺牲的祭祀须不断进行,人也只能获得暂时的赦罪;基督的牺牲只一次献上,就带给人完全和永远的赦罪。在新约底下,利未人的祭司制度已取消,由基督出任大祭司。因为耶稣成为我们的大祭司,我们便当专心投向祂,没有任何领袖、牧者或信徒可以代替祂的工作,代替祂在救恩上的角色。 

  来 7:18-19> 我们可以进到神面前!你知道为何我们竟有这福分吗? 

  7:18-19 律法并不是用来救人,而是用来显明人的罪(参罗 3:20 ; 5:20 )并指向基督(参加 3:24-25 )。救恩由基督而来,因着耶稣基督的牺牲,我们的罪得以赦免。守崇高的道德标准,乐意助人,慷慨施与,都可以使我们有好名声,但这一切好行为却不能使我们得救,也不能使我们在神面前得称为义;然而有一个“更美的指望”,使人可以进到神面前。 

  来 7:22-24> 人都说这约更美,美在何处?人说只管把事情带到祂面前,我也可以吗?我会吗? 

  7:22-24 “更美之约”亦称为新约,因为这约,我们可以藉着基督直接来到神的面前,无须再倚靠祭牲和祭司来求取神的赦免。新的约比旧的约更好,因为祭司都会死,但基督永远活着,祭司和祭牲都不能拯救人,只有基督才可以真正拯救人。祂让我们亲近祂,但你有没有带着你的需要到祂那里呢? 

  来 7:25> 祂说:“孩子,你的罪赦了”──你听到了,你相信了吗? 

  7:25 耶稣能够彻底拯救我们,祂为拯救我们而做的一切,没有人能够加添什么;我们过去、现在、未来的罪都已蒙赦免,耶稣与父神同在,就是我们的罪获赦的记号。基督徒要记着,耶稣已为我们的罪一次付上了永远的赎价( 9:24-28 )。 

  来 7:25> 一次的代价,我的罪就洗清了!这耶稣是谁? 

  7:25 基督作为我们的大祭司,也是我们的代表,是我们和神之间的中保。旧约大祭司每年一次到神面前为全体百姓的罪求赦免,但基督永远在神面前为我们代求。基督与父神同在天家,使我们可以确信,我们的罪已经付清赎价,并已获赦免( 2:17-18 ; 4:15-16 ; 9:24 ;参罗 8:33-34 )。 

  来 7:27> 血,用来遮罪,所以他们用动物献祭;但真正得蒙赦免是靠── 

  7:27 旧约时代人们献祭牲,要把祭牲切块、洗净,把肉煮熟,脂油在祭坛上焚烧,血洒在坛的四周。血是用来赎罪的,神接纳以动物的血来遮盖人的罪(参利 17:11 )。从这个献祭制度中,以色列人察觉自己有罪,知道犯罪是要付上代价的,许多人轻看基督在十字架上的工作,不晓得耶稣为了赦免我们的罪而付上了祂的宝血(参彼前 1:18-19 ),这是何等大的代价。 

  来 7:27> 我在路上寻找,寻寻觅觅,赫然发现,不就是“祂”…… 

  7:27 由于基督一次受死,完成了所有的献祭,祂赦免了我们过去、现在、将来的罪。基督是完美的祭牲,已完成了救赎的工作,犹太人不须再返回从前的制度。基督已为你完成最后的献祭,你不必再寻找别的方法了。 

  来 7:28> 耶稣死,罪得赦,永生礼物人可得──人却随手丢弃? 

  7:28 当我们明白了犹太人的献祭制度,便可以知道耶稣的死,就是我们的完美赎罪祭,祂的死为我们带来永生。拒绝接纳这分神所赐的最大礼物的人,实在是心肠太硬、太冷漠、太顽固了。 ──《灵修版圣经注释》