来二10　　原来万有因祂而有，借祂而造的那位，为着要领许多的儿子进荣耀里去，就借着苦难成全他们救恩的创始者，这对祂本是合宜的。

　　四8　　若是约书亚已经使他们得了安息，此后神就不会提起别的日子了。

　　11　　所以我们务必竭力进入那安息…。

　　在约书亚记中，第一个基督的预表就是约书亚自己。…约书亚预表基督，也预表恩典（基督）顶替律法（摩西）（一2上，约一17）。当颁赐律法的摩西死了，约书亚就进来（申三四8~9），将百姓带进美地（书一6），这预表主耶稣将神的子民带进安息，进入对包罗万有之基督的享受（约书亚记生命读经，六页）。

　　约书亚意耶和华救主，或耶和华救恩（民十三16），是希伯来名字，等于希腊文的耶稣；所以约书亚预表主耶稣，将神的百姓带进安息（圣经恢复本，来四8注1）。

　　Heb. 2:10 For it was fitting for Him, for whom are all things and through whom are all things, in leading many sons into glory, to make the Author of their salvation perfect through sufferings.

　　4:8 For if Joshua had brought them into rest, He would not have spoken concerning another day after these things.

　　11 Let us therefore be diligent to enter into that rest…

　　The first type of Christ in the book of Joshua is Joshua himself…. Joshua typifies Christ and grace (Christ) replacing the law (Moses—Josh. 1:2a; John 1:17). It was when Moses the lawgiver died that Joshua came in (Deut. 34:8-9) to bring the people into the good land (Josh. 1:6), typifying the Lord Jesus bringing the people of God into rest, into the enjoyment of the all-inclusive Christ. (Life-study of Joshua, p. 4)

　　Joshua, which means “Jehovah the Savior” or the “salvation of Jehovah” (Num. 13:16), is a Hebrew name, of which the equivalent in Greek is Jesus. Hence, Joshua was a type of the Lord Jesus, who brought the people of God into rest. (Heb. 4:8, footnote 1)

　　希伯来二章十节所说以及三节和一章十四节所提的救恩，乃是把我们从堕落的光景拯救到荣耀里。身为开拓者、先锋的耶稣（六20），已领先进入荣耀；现今我们这些跟从祂的人，正在同一路上，也要被带进神所为我们命定同样的荣耀里（林前二7，帖前二12）。祂已经开了路，我们现今正行在其中。因此，祂不仅是救主，拯救我们脱离堕落的光景；祂也是创始者，领先进入荣耀的开拓者，要把我们带进同样的光景里（圣经恢复本，来二10注5）。

　　希伯来三章七节至四章十三节所说的安息，既是包罗万有的基督，十一节的跌倒，就是从基督坠落，与基督隔绝（加五4）。在加拉太书，加拉太信徒的危机，是从恩典的自由漂到律法的辖制里（五1~4）。保罗劝勉他们，要在恩典的自由中站立得住，就是不要与基督隔绝。在希伯来书这里，希伯来信徒的危机是不愿丢弃那照着律法设立的老宗教，也不竭力享受基督作他们的安息。他们若仍在老旧的宗教，就是在犹太教里徘徊，就会赶不上作他们安息的基督。希伯来书作者恳切地勉励他们，要作基督的同伙，与基督一同竭力进入安息，使他们这些有分于基督的人，能享受基督作他们的安息（来四11注3）。

　　亚玛力人预表肉体，就是堕落旧人的总和（加二16…）。亚玛力人和以色列人之间的争战，描绘信徒里面肉体和那灵之间的冲突（五17，参彼前二11）。…以色列人击败亚玛力人，是借着吗哪（出十六）和活水的供应（十七1~6），并借着摩西的举手，以及约书亚的争战（出十七8注1，11注1）。

　　亚玛力人是以色列人去美地的路上所遇到的第一个仇敌（申二五17~18，撒上十五2）。这指明我们的肉体是在一切的仇敌当中为首的。肉体、罪、世界、和撒但都彼此关联，但与信徒争战时，其中最突出的乃是肉体（加五17）。在我们的经历中，当肉体被治死时（24，罗八13），世界就无法扣留我们，罪就不能在我们里面运行，撒但也无力在我们身上作工。亚玛力人攻击以色列人的目的，是要拦阻他们进入美地。照样，撒但挑动肉体与我们争战，目的是要阻止我们完全享受包罗万有的基督作我们的美地（见申八7注1）（出十七8注2）。

　　参读：约书亚记生命读经，第一篇；马太福音生命读经，第一、六篇；出埃及记生命读经，第四十六至四十八篇。

　　The salvation mentioned in Hebrews 2:10 and referred to in verse 3 and 1:14 saves us from our fallen state into glory. Jesus, as the Pioneer, the Forerunner (6:20), took the lead to enter into glory, and we, His followers, are taking the same way to be brought into the same glory, which was ordained by God for us (1 Cor. 2:7; 1 Thes. 2:12). He cut the way, and we are now taking the way. Hence, He is not only the Savior who saved us from our fallen state but also the Author who, as the Pioneer, entered into glory that we may be brought into the same estate. (Heb. 2:10, footnote 4)

　　Since the rest that is covered in Hebrews 3:7—4:13 is the all-inclusive Christ, to fall from it is to fall from Christ, to be brought to nought from Christ (Gal. 5:4). In Galatians the danger was that the Galatian believers would drift into the bondage of law from the freedom of grace (Gal. 5:1-4). Paul advised them to stand fast in the freedom of grace, that is, not to be brought to nought from Christ. Here, in Hebrews, the danger was that the Hebrew believers would not forsake their old religion, which was according to the law, and press on into the enjoyment of Christ as their rest. If they continued to stagger in their old religion, that is, in Judaism, they would come short of Christ, who was their rest. The writer of Hebrews earnestly encouraged them, as Christ’s partners, to press on with Christ and enter into the rest, that they, as His partakers, might enjoy Christ as their rest. (Heb. 4:11, footnote 1)

　　Amalek typifies the flesh, which is the totality of the fallen old man (Gal. 2:16…). The fighting between Amalek and Israel depicts the conflict between the flesh and the Spirit within the believers (Gal. 5:17; cf. 1 Pet. 2:11). (Exo. 17:8, footnote 1) Amalek was defeated by Israel through the supply of the manna (Exo. 16) and the living water (17:1-6) and by the lifting up of Moses’ hands and the fighting of Joshua. (Exo. 17:11, footnote 1)

　　Amalek was the first enemy encountered by the children of Israel on the way to the good land (Deut. 25:17-18; 1 Sam. 15:2). This indicates that our flesh is the first among all our enemies. The flesh, sin, the world, and Satan are all related, but the most prominent among them in fighting against the believers is the flesh (Gal. 5:17). When in our experience the flesh is put to death (Gal. 5:24; Rom. 8:13), the world cannot hold us, sin cannot operate in us, and Satan is powerless to work on us. Amalek’s purpose in attacking Israel was to frustrate them from entering the good land. Likewise, Satan’s aim in stirring up the flesh to fight against us is to keep us from entering into the full enjoyment of the all-inclusive Christ as our good land (see footnote 1 on Deut. 8:7). (Exo. 17:8, footnote 2)

　　Further Reading: Life-study of Joshua, msg. 1; Life-study of Matthew, msgs. 1, 6; Life-study of Exodus, msgs. 46-48