第六週

基督作我們安息日的安息，由迦南美地所豫表

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詩歌：544

讀經：來三7 ～四13

【週一】

壹 我們若要對希伯來書裏安息日的安息有正確的領會，就需要認識聖經裏頭一次題到安息日的安息之意義—創二2 ～ 3：

一 神在第七日安息了，因爲祂完成了祂的工，並且滿足了；神的榮耀得着彰顯，因爲人有了祂的形像，祂的權柄同祂的管治權也卽將施行，以征服祂的仇敵—一26。

二 甚麼時候只要在地上有人彰顯神並代表神，那對神就是安息日的安息；安息日的安息就是神的心意得到了滿足—26 ～ 28 節，來二6 ～ 8 上。

三 神的第七日乃是人的第一日；人被造後，並不是加入神的工作，乃是進入神的安息；人受造不是爲了作工，乃是以神爲滿足，並與神一同安息—參太十一28 ～ 30。

四 安息日表徵神作了一切，完成了一切，豫備了一切，人必須停止他一切的工作；守安息日就是停下我們的工作，接受神和祂爲我們所成就的一切，作我們的享受、安息和滿足；這是神的經綸—出二十8。

【週二】

五 新耶路撒冷將是神終極永遠之安息日的安息，因爲在那裏一切蒙救贖的聖徒要在榮耀裏完全彰顯神，並帶着神的權柄作王，直到永遠—啓二一10 ～ 11，二二1，4 上，5 下。

貳 安息日的安息，就是基督作我們的安息，由迦南美地所豫表；（申十二9，來三7 ～四13；）基督作眾聖徒的安息，分爲三個階段：

一 在召會時代，屬天的基督，就是那彰顯了神、代表了神、也滿足了神，歇了祂一切的工，坐在諸天之上神右邊的一位，在我們靈裏是我們的安息；（太十一28 ～ 29；）希伯來四章九節中安息日的安息，乃是基督作我們的安息，由迦南美地所豫表。（申十二9，來四8。）

二 在千年國裏，撒但從地上除去之後，（啓二十1 ～ 3，）神要因基督和得勝的聖徒而得着彰顯，得到代表，並得着滿足；那時基督連同國度將是得勝的聖徒更完滿的安息，他們要與基督一同作王，（4，6，）有分於並享受祂的安息。

三 在新天新地裏，所有的仇敵，包括最後的仇敵，死，都被基督征服之後，（林前十五24 ～27，）基督這位全勝者要成爲神所有贖民最完滿的安息，直到永遠。

四 希伯來四章八至九節所說安息日的安息，指基督在頭兩個階段，特別在第二個階段，作我們
的安息—這是那爲我們存留，要我們竭力尋求
並進入的安息：

1 頭兩個階段的安息乃是獎賞，要給那些竭力追求主的人，他們豐滿的享受了基督並成爲得勝者；第三階段的安息不是獎賞，乃是分給所有贖民完滿的分。

2 基督在作我們安息的第二階段，要得着全地爲業，作祂的國度一千年—詩二8，來二5 ～ 6。

3 在基督作我們安息的第二階段，祂所有的得勝信徒，就是在第一階段尋求並享受祂作安息的人，要在千年國有分於祂的作王；（啓二十4，6，提後二12；）他們要承受地土，（太五5，詩三七11，路十九17，19，）並有分於他們主的快樂。（太二五21，23。）

【週三】

叁 我們需要留意主在馬太十一章二十八至三十節的話—『凡勞苦擔重擔的，可以到我這裏來，我必使你們得安息。我心裏柔和謙卑，因此你們要負我的軛，且要跟我學，你們魂裏就必得安息；因爲我的軛是容易的，我的擔子是輕省的』：

一 勞苦不僅是指爲了遵守律法誡命和宗教規條而努力的勞苦，也是指爲了工作成功而奮鬭的勞苦；凡這樣勞苦的，總是擔重擔的。

二 安息不僅是指從律法與宗教，或工作與責任的勞苦並重擔中得着釋放，也是指完全的平安和完滿的滿足。

三 負主的軛就是接受父的旨意；這不是受律法或宗教義務的規律或支配，也不是受任何工作的奴役，乃是受父旨意的約束。

四 主過這樣的生活，並不在意別的，只在意祂父的旨意；（約四34，五30，六38，賽四二4上，參五三2，十一1～4 上；）祂將自己完全降服於父的旨意；（太二六39，42；）因此，祂要我們跟祂學。（弗四20 ～ 21。）

五 柔和（或，溫柔），意卽不抵抗任何反對；謙卑，意卽不重看自己：祂將自己完全降服於父的旨意，不爲自己作甚麼，也不盼望爲自己得甚麼；因此，無論環境如何，祂心裏都有安息；祂完全以父的旨意爲滿足。

六 負主的軛、跟主學，就叫我們的魂得安息；這是裏面的安息，不是任何僅僅在本質上是外面的事物。

七 主的軛是父的旨意，祂的擔子是將父旨意實行出來的工作；這樣的軛是容易的，不是痛苦的；這樣的擔子是輕省的，不是沉重的—參瑪三14。

八 祂的軛是容易的，意卽祂的軛，也就是父的旨意，是美好、親切、柔和、溫良、愉快的，與艱難、嚴酷、尖銳、痛苦相對。

【週四】

肆 出埃及三十一章十二至十七節啓示，安息日是在帳幕建造的囑咐之後：

一 『你們務要守我的安息日；因爲這是我與你們之間世世代代的記號，使你們知道我是把你們分別爲聖的耶和華。…故此，以色列人要謹守安息日，要世世代代守這安息日爲永遠的約。這是我與以色列人之間永遠的記號；因爲六日之內耶和華造天地，第七日便安息舒暢』—13，16 ～ 17 節。

二 第七日神便『安息舒暢』；人就是神的舒暢，因爲人是按着神的形像造的，有靈，使人能與祂有交通，並作祂的同伴和配偶。

三 我們必須看見以下的神聖原則—神首先以享受來供應我們，然後我們與祂同工；我們要在神的工作上與祂是一，就必須享受祂。

四 在五旬節那天，門徒們充滿了對主的享受—『他們…被新酒灌滿了；』（徒二13；）然後彼得同着十一位使徒們站起來與主同工。（14。）

五 對神而言，是作工而安息；對人而言，是安息而作工；然後，我們與主是一而與祂同工。

六 我們作爲神的子民，必須帶着一個記號，指明我們需要祂作我們的力量、能力和一切，使我們能與祂同工，爲着建造召會作基督的身體；這就是尊崇並榮耀祂—林前十五10，58。

七 我們帶着的記號乃是我們與神一同安息，享受神，因神得着舒暢，並且先被神充滿，然後與充滿我們的那一位是一而與祂同工；這是我們與神之間永遠的約，永遠的合同。

【週五、週六】

伍 享受基督作美地的憑藉是神活而有功效的話，『比一切兩刃的劍更鋒利，能以刺入、甚至剖開魂與靈，骨節與骨髓，連心中的思念和主意都能辨明』—來四12：

一 以色列人在我們有分於神完滿的救恩上是我們新約信徒的豫表（林前十6 上，11）：

1 在第一階段，我們接受基督，得救贖並蒙拯救脫離世界，正如以色列人蒙拯救脫離埃及一樣。

2 在第二階段，我們在跟隨主時，成了飄流的人，正如以色列人在曠野飄流；我們的飄流總是發生在我們的魂裏。

3 在第三階段，我們完滿的有分於並享受基督，正如以色列人有分於並享受美地的豐富一樣；這是在我們的靈裏經歷的。

4 希伯來信徒魂裏猶疑，不知如何對待他們的希伯來宗教；這種在心思裏的猶疑，就是在魂裏遊蕩，並不是在靈裏經歷基督。

二 希伯來書的作者勸勉希伯來的信徒，不要留在魂裏遊蕩，乃要竭力進入靈裏，有分於並享受屬天的基督：

1 那在天上坐在寶座上的基督，（羅八34，）現在也在我們裏面，（10，）也就是在我們靈裏，（提後四22，）這靈就是神居住的所在。（弗二22。）

2 伯特利是神的家，神的居所，也是天的門；在那裏基督是梯子，將地聯於天，並將天帶到地；（創二八12 ～ 17，約一51；）我們的靈今天旣是神居住的所在，現今也就是天的門，在這裏基督是梯子，把我們在地上的人聯於天，並把天帶給我們。

3 因此，每當我們轉到靈裏，我們就能藉着基督作天梯，進入天的門，摸着天上施恩的寶座—來四16。

4 那些猶豫徘徊的希伯來信徒，是在他們的魂裏遊蕩，而忽畧了他們的靈，但新約完全是靈裏的事，而不是在魂裏—羅八16，提後四22，加六18。

三 希伯來信徒的魂及其猶疑的心思，懷疑神救恩的法則，考慮到自己的利益，必須被神活的、有功效、能刺入的話破碎，好使他們的魂與靈分開—來四12：

1 骨髓如何深藏在骨節裏，靈也照樣深藏在魂裏；要使骨髓與骨節分開，主要的是骨節必須破碎，照樣，要使靈與魂分開，魂也必須破碎—彼前三4。

2 每當我們讀聖經時，神的話對我們都該是活的、有能力的，並且鋒利到一個地步，足以把我們的靈與魂剖開，並且辨明我們的思念和主意，顯示甚麼是出乎自己並爲着自己的，甚麼是出乎神並爲着神的；
我們必須在靈裏藉着各樣的禱告，用信與話調和，使話成爲活而有功效的—來四2，弗六17 ～ 18。

3 神活的話必須刺入我們裏面，拯救我們脫離猶疑的心思和飄蕩的魂，使我們進入我們靈裏基督這安息日的安息；我們不該留在魂裏遊蕩徘徊，乃需要否認魂，並竭力進入靈裏，有分於並享受屬天的基督，使我們能在千年國裏，在祂作王時有分於國度的安息。

Week Six

Christ as Our Sabbath Rest, Typified by the Good Land of Canaan

Hymns: 746

Scripture Reading: Heb. 3:7—4:13

§ Day 1

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:

A. God rested on the seventh day because He had finished His work and was satisfied; Gods 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.

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 Gods satisfaction in His hearts desire—vv. 26-28; Heb. 2:6-8a.

C. Gods seventh day was mans first day; after man was created, he did not join in Gods work, but he entered into Gods rest; man was created not to work but to be satisfied with God and rest with God—cf. Matt.
11:28-30.

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 Gods economy—Exo. 20:8.

§ Day 2

E. The New Jerusalem will be Gods ultimate and eternal Sabbath rest because there all the redeemed saints will fully express God in glory and reign with Gods authority for eternity—Rev. 21:10-11; 22:1,
4a, 5b.

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:

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).

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.

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 Gods redeemed for eternity.

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. The rest in the first two stages is a prize to the Lords 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. 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. In the second stage of Christs 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).

§ Day 3

III. We need to take heed to the Lords 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":

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.

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.

C. To take the Lords 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.

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 Fathers will (Matt. 26:39, 42); hence, He asks us to learn from Him (Eph. 4:20-21).

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 Fathers will.

F. The rest that we find by taking the Lords yoke and learning from Him is for our souls; it is an inward rest and is not anything merely outward in nature.

G. The Lords yoke is the Fathers will, and His burden is the work of carrying out the Fathers will; such a yoke is easy, not bitter, and such a burden is light, not heavy—cf. Mal. 3:14.

H. His yoke being easy means that His yoke, the Fathers will, is good, kind, mild, gentle, pleasant—in contrast to hard, harsh, sharp, bitter.

§ Day 4

IV. Exodus 31:12-17 reveals that the Sabbath follows the charge for the building of the tabernacle:

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.

B. On the seventh day God "rested and was refreshed"; man was Gods refreshment because man was created in Gods own image with a spirit so that man could fellowship with God and be Gods companion and counterpart.

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.

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).

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.

F. As Gods 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 Christs Body; this honors and glorifies Him—1 Cor. 15:10, 58.

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.

§ Day 5 & Day 6

V. The means of enjoying Christ as the good land is the living and operative word of God that is "sharper than any twoedged 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:

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. 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. 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. 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. 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.

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. 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. 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 Gods 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. 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. 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.

C. The Hebrew believers soul, with its wondering mind, its doubting concerning Gods 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. 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. 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. 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.