Christ as Our Sabbath Rest, Typified by the Good Land of Canaan
读经：来三7~四13
壹 我们若要对希伯来书里安息日的安息有正确的领会，就需要认识圣经里头一次提到安息日的安息之意义─创二2~3：
I. If we would have the proper understanding of the Sabbath rest in Hebrews, we need to know the significance of the first mentioning of the Sabbath rest in the Bible—Gen. 2:2-3:
一 神在第七日安息了，因为祂完成了祂的工，并且满足了；神的荣耀得着彰显，因为人有了祂的形像，祂的权柄同祂的管治权也即将施行，以征服祂的仇敌─一26。
A. God rested on the seventh day because He had finished His work and was satisfied; God's glory was manifested because man had His image, and His authority with His dominion was about to be exercised for the subduing of His enemy—1:26.
二 什么时候只要在地上有人彰显神并代表神，那对神就是安息日的安息；安息日的安息就是神的心意得到了满足─26~28节，来二6~8上。
B. When there is a situation on earth in which man expresses God and represents God, that situation is a Sabbath rest to God; the Sabbath rest is simply God's satisfaction in His heart's desire—vv. 26-28; Heb. 2:6-8a.
三 神的第七日乃是人的第一日；人被造后，并不是加入神的工作，乃是进入神的安息；人受造不是为了作工，乃是以神为满足，并与神一同安息─参太十一28~30。
C. God's seventh day was man's first day; after man was created, he did not join in God's work, but he entered into God's rest; man was created not to work but to be satisfied with God and rest with God—cf. Matt. 11:28-30.
四 安息日表征神作了一切，完成了一切，预备了一切，人必须停止他一切的工作；守安息日就是停下我们的工作，接受神和祂为我们所成就的一切，作我们的享受、安息和满足；这是神的经纶─出二十8。
D. The Sabbath signifies that God has done everything, completed everything, and prepared everything and that man must stop all his work; to keep the Sabbath is to stop our work and to take God and all that He has accomplished for us as our enjoyment, rest, and satisfaction; this is God's economy—Exo. 20:8.
五 新耶路撒冷将是神终极永远之安息日的安息，因为在那里一切蒙救赎的圣徒要在荣耀里完全彰显神，并带着神的权柄作王，直到永远─启二一10~11，二二1、4上、5下。
E. The New Jerusalem will be God's ultimate and eternal Sabbath rest because there all the redeemed saints will fully express God in glory and reign with God's authority for eternity— Rev. 21:10-11; 22:1, 4a, 5b.
贰 安息日的安息，就是基督作我们的安息，由迦南美地所预表（申十二9，来三7~四13）；基督作众圣徒的安息，分为三个阶段：─引用经文
II. The Sabbath rest is Christ as our rest, typified by the good land of Canaan (Deut. 12:9; Heb. 3:7— 4:13); Christ is rest to the saints in three stages:
一 在召会时代，属天的基督，就是那彰显了神、代表了神、也满足了神，歇了祂一切的工，坐在诸天之上神右边的一位，在我们灵里是我们的安息（太十一28~29）；希伯来四章九节中安息日的安息，乃是基督作我们的安息，由迦南美地所预表（申十二9，来四8）。─引用经文
A. In the church age the heavenly Christ, the One who has expressed, represented, and satisfied God and who rests from His work and sits at the right hand of God in the heavens, is the rest to us in our spirit (Matt. 11:28-29); the Sabbath rest in Hebrews 4:9 is Christ as our rest, typified by the good land of Canaan (Deut. 12:9; Heb. 4:8).
二 在千年国里，撒但从地上除去之后（启二十1~3），神要因基督和得胜的圣徒而得着彰显，得到代表，并得着满足；那时基督连同国度将是得胜的圣徒更完满的安息，他们要与基督一同作王（4、6），有分于并享受祂的安息。─引用经文
B. In the millennial kingdom, after Satan has been removed from the earth (Rev. 20:1-3), God will be expressed, represented, and satisfied by Christ and the overcoming saints; then Christ with the kingdom will be the rest in a fuller way to the overcoming saints, who will be co-kings with Him (vv. 4, 6) and share and enjoy His rest.
三 在新天新地里，所有的仇敌，包括最后的仇敌，死，都被基督征服之后（林前十五24~27），基督这位全胜者要成为神所有赎民最完满的安息，直到永远。─引用经文
C. In the new heaven and new earth, after all the enemies, including death, the last enemy, have been made subject to Him (1 Cor. 15:24-27), Christ, as the all-conquering One, will be the rest in the fullest way to all of God's redeemed for eternity.
四 希伯来四章八至九节所说安息日的安息，指基督在头两个阶段，特别在第二个阶段，作我们的安息─这是那为我们存留，要我们竭力寻求并进入的安息：引用经文
D. The Sabbath rest mentioned in Hebrews 4:8-9 refers to Christ as our rest in the first two stages, and especially in the second—the rest that remains for us to seek after and enter into diligently:
1 头两个阶段的安息乃是奖赏，要给那些竭力追求主的人，他们丰满地享受了基督并成为得胜者；第三阶段的安息不是奖赏，乃是分给所有赎民完满的分。
1. The rest in the first two stages is a prize to the Lord's diligent seekers, who enjoy Him in a full way and become the overcomers; the rest in the third stage is not a prize but the full portion allotted to all the redeemed ones.
2 基督在作我们安息的第二阶段，要得着全地为业，作祂的国度一千年─诗二8，来二5~6。
2. In the second stage of His being our rest, Christ will take possession of the whole earth as His inheritance, making it His kingdom for a thousand years—Psa. 2:8; Heb. 2:5-6.
3 在基督作我们安息的第二阶段，祂所有的得胜信徒，就是在第一阶段寻求并享受祂作安息的人，要在千年国有分于祂的作王（启二十4、6，提后二12）；他们要承受地土（太五5，诗三七11，路十九17、19），并有分于他们主的快乐（太二五21、23）。─引用经文
3. In the second stage of Christ's being our rest, all His overcoming believers who seek Him and enjoy Him as their rest in the first stage will participate in His reign in the millennium (Rev. 20:4, 6; 2 Tim. 2:12); they will inherit the earth (Matt. 5:5; Psa. 37:11; Luke 19:17, 19), and they will partake of the joy of their Lord (Matt. 25:21, 23).
叁 我们需要留意主在马太十一章二十八至三十节的话─“凡劳苦担重担的，可以到我这里来，我必使你们得安息。我心里柔和谦卑，因此你们要负我的轭，且要跟我学，你们魂里就必得安息；因为我的轭是容易的，我的担子是轻省的”：
III. We need to take heed to the Lord's word in Matthew 11:28-30—"Come to Me all who toil and are burdened, and I will give you rest. Take My yoke upon you and learn from Me, for I am meek and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light":
一 劳苦不仅是指为了遵守律法诫命和宗教规条而努力的劳苦，也是指为了工作成功而奋斗的劳苦；凡这样劳苦的，总是担重担的。
A. Toil refers not only to the toil of striving to keep the commandments of the law and religious regulations but also to the toil of struggling to be successful in any work; whoever toils thus is always heavily burdened.
二 安息不仅是指从律法与宗教，或工作与责任的劳苦并重担中得着释放，也是指完全的平安和完满的满足。
B. Rest refers not only to being set free from the toil and burden under the law or religion or under any work or responsibility, but also to perfect peace and full satisfaction.
三 负主的轭就是接受父的旨意；这不是受律法或宗教义务的规律或支配，也不是受任何工作的奴役，乃是受父旨意的约束。
C. To take the Lord's yoke is to take the will of the Father; it is not to be regulated or controlled by any obligation of the law or religion or to be enslaved by any work, but to be constrained by the will of the Father.
四 主过这样的生活，并不在意别的，只在意祂父的旨意（约四34，五30，六38，赛四二4上，参五三2，十一1~4上）；祂将自己完全降服于父的旨意（太二六39、42）；因此，祂要我们跟祂学（弗四20~21）。─引用经文
D. The Lord lived such a life, caring for nothing but the will of His Father (John 4:34; 5:30; 6:38; Isa. 42:4a; cf. 53:2; 11:1-4a); He submitted Himself fully to the Father's will (Matt. 26:39, 42); hence, He asks us to learn from Him (Eph. 4:20-21).
五 柔和（或，温柔），意即不抵抗任何反对；谦卑，意即不重看自己：祂将自己完全降服于父的旨意，不为自己作什么，也不盼望为自己得什么；因此，无论环境如何，祂心里都有安息；祂完全以父的旨意为满足。
E. To be meek, or gentle, means not to resist opposition, and to be lowly means not to have self-esteem; He submitted Himself fully to the will of His Father, not wanting to do anything for Himself or expecting to gain something for Himself; hence, regardless of the situation He had rest in His heart; He was fully satisfied with the Father's will.
六 负主的轭、跟主学，就叫我们的魂得安息；这是里面的安息，不是任何仅仅在本质上是外面的事物。
F. The rest that we find by taking the Lord's yoke and learning from Him is for our souls; it is an inward rest and is not anything merely outward in nature.
七 主的轭是父的旨意，祂的担子是将父旨意实行出来的工作；这样的轭是容易的，不是痛苦的；这样的担子是轻省的，不是沉重的─参玛三14。
G. The Lord's yoke is the Father's will, and His burden is the work of carrying out the Father's will; such a yoke is easy, not bitter, and such a burden is light, not heavy—cf. Mal. 3:14.
八 祂的轭是容易的，意即祂的轭，也就是父的旨意，是美好、亲切、柔和、温良、愉快的，与艰难、严酷、尖锐、痛苦相对。
H. His yoke being easy means that His yoke, the Father's will, is good, kind, mild, gentle, pleasant—in contrast to hard, harsh, sharp, bitter.
肆 出埃及三十一章十二至十七节启示，安息日是在帐幕建造的嘱咐之后：─引用经文
IV. Exodus 31:12-17 reveals that the Sabbath follows the charge for the building of the tabernacle:
一 “你们务要守我的安息日；因为这是我与你们之间世世代代的记号，使你们知道我是把你们分别为圣的耶和华。……故此，以色列人要谨守安息日，要世世代代守这安息日为永远的约。这是我与以色列人之间永远的记号；因为六日之内耶和华造天地，第七日便安息舒畅”─13、16~17节。
A. "You shall surely keep My Sabbaths; for it is a sign between Me and you throughout your generations, that you may know that I am Jehovah who sanctifies you…Therefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations as a perpetual covenant. It is a sign between Me and the children of Israel forever; for in six days Jehovah made heaven and earth, and on the seventh day He rested and was refreshed"—vv. 13, 16-17.
二 第七日神便“安息舒畅”；人就是神的舒畅，因为人是按着神的形像造的，有灵，使人能与祂有交通，并作祂的同伴和配偶。
B. On the seventh day God "rested and was refreshed"; man was God's refreshment because man was created in God's own image with a spirit so that man could fellowship with God and be God's companion and counterpart.
三 我们必须看见以下的神圣原则─神首先以享受来供应我们，然后我们与祂同工；我们要在神的工作上与祂是一，就必须享受祂。
C. We need to see the following divine principle—God first supplies us with enjoyment, and then we work together with Him; in order to be one with God in His work, we must enjoy Him.
四 在五旬节那天，门徒们充满了对主的享受─“他们……被新酒灌满了”（徒二13）；然后彼得同着十一位使徒们站起来与主同工（14）。─引用经文
D. At Pentecost the disciples were filled with the enjoyment of the Lord—"they are full of new wine" (Acts 2:13); then Peter and the eleven stood to work together with the Lord (v. 14).
五 对神而言，是作工而安息；对人而言，是安息而作工；然后，我们与主是一而与祂同工。
E. With God it is a matter of working and resting; with man it is a matter of resting and working; then we work with the Lord by being one with Him.
六 我们作为神的子民，必须带着一个记号，指明我们需要祂作我们的力量、能力和一切，使我们能与祂同工，为着建造召会作基督的身体；这就是尊崇并荣耀祂─林前十五10、58。
F. As God's people, we should bear a sign that we need God to be our strength, energy, and everything so that we may be able to work together with Him for the building up of the church as Christ's Body; this honors and glorifies Him—1 Cor. 15:10, 58.
七 我们带着的记号乃是我们与神一同安息，享受神，因神得着舒畅，并且先被神充满，然后与充满我们的那一位是一而与祂同工；这是我们与神之间永远的约，永远的合同。
G. The sign we bear is that we rest with God, enjoy God, are refreshed with God, and are filled up with God first; then we work together with the very One who fills us in oneness with Him; this is an eternal covenant, an eternal contract, with God.
伍 享受基督作美地的凭借是神活而有功效的话，“比一切两刃的剑更锋利，能以刺入、甚至剖开魂与灵，骨节与骨髓，连心中的思念和主意都能辨明”─来四12：
V. The means of enjoying Christ as the good land is the living and operative word of God that is "sharper than any two-edged sword, and piercing even to the dividing of soul and spirit and of joints and marrow, and able to discern the thoughts and intentions of the heart"—Heb. 4:12:
一 以色列人在我们有分于神完满的救恩上是我们新约信徒的预表（林前十6上、11）：─引用经文
A. The children of Israel are a type of us, the New Testament believers (1 Cor. 10:6a, 11), in our participation in the full salvation of God:
1 在第一阶段，我们接受基督，得救赎并蒙拯救脱离世界，正如以色列人蒙拯救脱离埃及一样。
1. In the first stage we receive Christ and are redeemed and delivered from the world, just as the children of Israel were delivered from Egypt.
2 在第二阶段，我们在跟随主时，成了飘流的人，正如以色列人在旷野飘流；我们的飘流总是发生在我们的魂里。
2. In the second stage we become wanderers in following the Lord, just as the children of Israel wandered in the wilderness; our wandering always takes place in our soul.
3 在第三阶段，我们完满地有分于并享受基督，正如以色列人有分于并享受美地的丰富一样；这是在我们的灵里经历的。
3. In the third stage we partake of and enjoy Christ in a full way, just as the children of Israel partook of and enjoyed the riches of the good land; this is experienced in our spirit.
4 希伯来信徒魂里犹疑，不知如何对待他们的希伯来宗教；这种在心思里的犹疑，就是在魂里游荡，并不是在灵里经历基督。
4. The Hebrew believers were wondering in their mind what to do with their Hebrew religion, and this wondering in their mind was a wandering in their soul, not an experience of Christ in their spirit.
二 希伯来书的作者劝勉希伯来的信徒，不要留在魂里游荡，乃要竭力进入灵里，有分于并享受属天的基督：
B. The writer of the book of Hebrews advised the Hebrew believers not to stagger in the wandering of their soul but to press on into their spirit to partake of and to enjoy the heavenly Christ:
1 那在天上坐在宝座上的基督（罗八34），现在也在我们里面（10），也就是在我们灵里（提后四22），这灵就是神居住的所在（弗二22）。─引用经文
1. The very Christ who is sitting on the throne in heaven (Rom. 8:34) is also now in us (v. 10), that is, in our spirit (2 Tim. 4:22), where the habitation of God is (Eph. 2:22).
2 伯特利是神的家，神的居所，也是天的门；在那里基督是梯子，将地联于天，并将天带到地（创二八12~17，约一51）；我们的灵今天既是神居住的所在，现今也就是天的门，在这里基督是梯子，把我们在地上的人联于天，并把天带给我们。─引用经文
2. At Bethel, the house of God, the habitation of God, which is the gate of heaven, Christ is the ladder that joins earth to heaven and brings heaven to earth (Gen. 28:12-17; John 1:51); since today our spirit is the place of God's habitation, it is now the gate of heaven, where Christ is the ladder that joins us, the people on earth, to heaven and brings heaven to us.
3 因此，每当我们转到灵里，我们就能借着基督作天梯，进入天的门，摸着天上施恩的宝座─来四16。
3. Hence, whenever we turn to our spirit, we enter through the gate of heaven and touch the throne of grace in heaven through Christ as the heavenly ladder—Heb. 4:16.
4 那些犹豫徘徊的希伯来信徒，是在他们的魂里游荡，而忽略了他们的灵，但新约完全是灵里的事，而不是在魂里─罗八16，提后四22，加六18。
4. The staggering Hebrew believers were wandering in their soul and had neglected their spirit, but the new testament is absolutely a matter in our spirit, not in our soul—Rom. 8:16; 2 Tim. 4:22; Gal. 6:18.
三 希伯来信徒的魂及其犹疑的心思，怀疑神救恩的法则，考虑到自己的利益，必须被神活的、有功效、能刺入的话破碎，好使他们的魂与灵分开─来四12：
C. The Hebrew believers' soul, with its wondering mind, its doubting concerning God's way of salvation, and its considering its own interests, had to be broken by the living, operative, and piercing word of God that their spirit might be divided from their soul—Heb. 4:12:
1 骨髓如何深藏在骨节里，灵也照样深藏在魂里；要使骨髓与骨节分开，主要的是骨节必须破碎，照样，要使灵与魂分开，魂也必须破碎─彼前三4。
1. As the marrow is concealed deep in the joints, so the spirit is deep in the soul; just as the dividing of the marrow from the joints requires mainly the breaking of the joints, the dividing of the spirit from the soul requires the breaking of the soul—1 Pet. 3:4.
2 每当我们读圣经时，神的话对我们都该是活的、有能力的，并且锋利到一个地步，足以把我们的灵与魂剖开，并且辨明我们的思念和主意，显示什么是出乎自己并为着自己的，什么是出乎神并为着神的；我们必须在灵里借着各样的祷告，用信与话调和，使话成为活而有功效的─来四2，弗六17~18。
2. Whenever we read the Bible, it must be living, energizing, and sharp enough to divide our soul from our spirit and discern our thoughts and intentions, revealing which are of and for the self and which are of and for God; we must mix the word with faith by means of all prayer in spirit in order for it to be living and operative—Heb. 4:2; Eph. 6:17-18.
3 神活的话必须刺入我们里面，拯救我们脱离犹疑的心思和飘荡的魂，使我们进入我们灵里基督这安息日的安息；我们不该留在魂里游荡徘徊，乃需要否认魂，并竭力进入灵里，有分于并享受属天的基督，使我们能在千年国里，在祂作王时有分于国度的安息。
3. The living word of God must pierce into our being and deliver us from our wondering mind and wandering soul into Christ as the Sabbath rest in our spirit; we should not be those who stagger in the wandering of our soul, but we need to deny the soul and press on into our spirit to partake of and enjoy the heavenly Christ so that we might participate in the kingdom rest of His reign in the millennium.