The Vision and Enjoyment of the Meal Offering
读经：利二1～16，六14～23，约六57、63，十二24，林前十17
壹 素祭预表在神人生活里的基督─利二1～16：
I. The meal offering typifies Christ in His God-man living—Lev. 2:1-16:
一 细面是素祭的主要成分，表征基督的人性，在各方面都是柔细、完全、柔和、平衡、正确的，没有过度或不及之处；这表征基督人性生活和日常行事为人的优美和卓越─1节，约十八38，十九4、6下，路二40，二三14，赛五三3。
A. Fine flour, the main element of the meal offering, signifies Christ’s humanity, which is fine, perfect, tender, balanced, and right in every way, with no excess and no deficiency; this signifies the beauty and excellence of Christ’s human living and daily walk—v. 1; John 18:38; 19:4, 6b; Luke 2:40; 23:14; Isa. 53:3.
二 素祭的油表征神的灵作基督的神圣元素─利二1，路一35，三22，四18，来一9。
B. The oil of the meal offering signifies the Spirit of God as the divine element of Christ—Lev. 2:1; Luke 1:35; 3:22; 4:18; Heb. 1:9.
三 在素祭里，细面与油调和，表征基督的人性与圣灵调和，也表征祂的属人性情与神的神圣性情调和，使祂成为神人，独特地兼有神性和人性，并没有产生第三性─利二4～5，太一18、20。
C. The mingling of fine flour with the oil in the meal offering signifies that Christ’s humanity is mingled with the Holy Spirit and that His human nature is mingled with God’s divine nature, making Him a God-man, possessing the divine nature and the human nature distinctly, without a third nature being produced—Lev. 2:4-5; Matt. 1:18, 20.
四 素祭中的乳香，表征基督在祂复活里的馨香；乳香加在细面上，表征基督的人性含有祂复活的芬芳─利二1～2，参太二11，十一20～30，路十21：
D. The frankincense in the meal offering signifies the fragrance of Christ in His resurrection; that the frankincense was put on the fine flour signifies that Christ’s humanity bears the aroma of His resurrection—Lev. 2:1-2; cf. Matt. 2:11; 11:20-30; Luke 10:21:
1 四福音描绘基督在祂的人性里调着祂的神性而生活，且从祂的受苦中彰显复活─参约十八4～8，十九26～27上。
1. As portrayed in the four Gospels, Christ lived a life in His humanity mingled with His divinity and expressing resurrection out from His sufferings—cf. John 18:4-8; 19:26-27a.
2 基督被那灵充满并被复活浸透的生活，对神乃是怡爽的香气，使神得着安息、平安、喜乐、享受和完全的满足─利二2，路四1，约十一25，太三17，十七5。
2. Christ’s Spirit-filled and resurrection-saturated living was a satisfying fragrance to God, giving God rest, peace, joy, enjoyment, and full satisfaction—Lev. 2:2; Luke 4:1; John 11:25; Matt. 3:17; 17:5.
五 素祭所用以调和的盐，表征基督的死或基督的十字架；盐的功用是调味、杀菌和防腐─利二13：
E. Salt, with which the meal offering was seasoned, signifies the death, or the cross, of Christ; salt functions to season, kill germs, and preserve—Lev. 2:13:
1 主耶稣一直过一种调盐的生活，就是在十字架下的生活─可十38，约十二24，路十二49～50。
1. The Lord Jesus always lived a life of being salted, a life under the cross—Mark 10:38; John 12:24; Luke 12:49-50.
2 甚至在基督实际被钉十字架之前，祂就已经天天过着钉十字架的生活，否认祂的己和祂天然的生命，在复活里活父的生命─约六38，七6、16～18，参加二20。
2. Even before He was actually crucified, Christ daily lived a crucified life, denying Himself and His natural life and living the Father’s life in resurrection—John 6:38; 7:6, 16-18; cf. Gal. 2:20.
3 神的约基本的因素是十字架，就是基督的钉死，由盐所表征；借着十字架，神的约得蒙保守，为永久的约─参来十三20。
3. The basic factor of God’s covenant is the cross, the crucifixion of Christ, signified by salt; it is by the cross that God’s covenant is preserved to be an everlasting covenant—cf. Heb. 13:20.
六 素祭没有酵，表征在基督里没有罪或任何消极的事物─利二4～5、11上，林后五21，来四15，彼前二22，路二三14，参林前五6～8。
F. That the meal offering was without leaven signifies that in Christ there is no sin or any negative thing—Lev. 2:4-5, 11a; 2 Cor. 5:21; Heb. 4:15; 1 Pet. 2:22; Luke 23:14; cf. 1 Cor. 5:6-8.
七 素祭没有蜜，表征在基督里没有天然的感情或天然的良善─利二11下，太十34～39，十二46～50，可十18。
G. That the meal offering was without honey signifies that in Christ there is no natural affection or natural goodness—Lev. 2:11b; Matt. 10:34-39; 12:46-50; Mark 10:18.
贰 素祭预表我们的基督徒生活，乃是基督之神人生活的翻版─利二4，诗九二10，彼前二21，罗八2～3、11、13：
II. The meal offering typifies our Christian life as a duplication of Christ’s God-man living—Lev. 2:4; Psa. 92:10; 1 Pet. 2:21; Rom. 8:2-3, 11, 13:
一 我们若吃基督作素祭，就会成为我们所吃的，并且凭我们所吃的而活─约六57、63，林前十17，腓一19～21上。
A. If we eat Christ as the meal offering, we will become what we eat and live by what we eat—John 6:57, 63; 1 Cor. 10:17; Phil. 1:19-21a.
二 借着运用我们的灵，接触具体实化在话里的那灵，我们就吃耶稣的人性生命和生活，并被耶稣所构成，耶稣的人性生活也就成为我们的人性生活（弗六17～18，耶十五16，弗五26，加六17），有祂那被神性所充实之人性的特征如下：─引用经文
B. By exercising our spirit to touch the Spirit consolidated in the Word, we eat the human life and living of Jesus, we are constituted with Jesus, and the human living of Jesus becomes our human living (Eph. 6:17-18; Jer. 15:16; Eph. 5:26; Gal. 6:17) with the following characteristics of His divinely enriched humanity:
1 耶稣的人性尽了全般的义─太三13～15。
1. The humanity of Jesus fulfills all righteousness—Matt. 3:13-15.
2 耶稣的人性没有安歇的地方─八20。
2. The humanity of Jesus has no resting place—8:20.
3 耶稣的人性是心里谦卑的─十一29。
3. The humanity of Jesus is lowly in heart—11:29.
4 耶稣的人性爱软弱的人─十二19～20。
4. The humanity of Jesus loves the weak ones—12:19-20.
5 耶稣的人性富有弹性─十七27。
5. The humanity of Jesus is flexible—17:27.
6 耶稣的人性是服事人的─可十45，一35，见10节注1。
6. The humanity of Jesus serves others—Mark 10:45; 1:35; see footnote 1 on verse 10.
7 耶稣的人性是顾惜人的─路四16～22，七34，十九1～10。
7. The humanity of Jesus cherishes people—Luke 4:16-22; 7:34; 19:1-10.
8 耶稣的人性是有次有序，毫不散漫的─可六39～40，约六12。
8. The humanity of Jesus is orderly, not sloppy—Mark 6:39-40; John 6:12.
9 耶稣的人性是受时间限制的─七6。
9. The humanity of Jesus is limited by time—7:6.
10 耶稣的人性是独特的─46节。
10. The humanity of Jesus is unique—v. 46.
11 耶稣的人性知道该在何时哭─十一33、35。
11. The humanity of Jesus knows when to weep—11:33, 35.
12 耶稣的人性是卑微的─十三4～5。
12. The humanity of Jesus is humble—13:4-5.
叁 素祭预表召会生活，就是被成全之神人所过的团体生活─十二24，林前十17，十二24，加二20，腓一21上：
III. The meal offering typifies the church life as the corporate living by the perfected God-men—12:24; 1 Cor. 10:17; 12:24; Gal. 2:20; Phil. 1:21a:
一 基督的生活和我们个人基督徒的生活，产生一个总和─召会生活，作为团体的素祭─利二1～2、4，林前十二12、24，十17。
A. Christ’s life and our individual Christian life issue in a totality—the church life as a corporate meal offering—Lev. 2:1-2, 4; 1 Cor. 12:12, 24; 10:17.
二 素祭的召会生活可见于哥林多前书：
B. The meal-offering church life is seen in 1 Corinthians:
1 基督乃是神所赐给我们的那人─一2、9、30。
1. Christ is the man given to us by God—1:2, 9, 30.
2 保罗对哥林多人的嘱咐─“要作一个人”（十六13，直译）─意思就是我们该有耶稣那高超的、拔高的人性（九26～27，十三4～7）。─引用经文
2. Paul’s charge to the Corinthians—“Be a man” (16:13, lit.)—means that we should have the high, uplifted humanity of Jesus (9:26-27; 13:4-7).
3 召会生活乃是为那灵所调抹、并用那灵调抹、且与那灵联合之人性的生活─二4、12，三16，六17。
3. The church life is a life of humanity oiled by and with the Spirit and joined to the Spirit—2:4, 12; 3:16; 6:17.
4 我们今天正在享受之神的恩典，就是复活的基督作为赐生命的灵─十五10、45下：
4. The grace of God which we are enjoying today is the resurrected Christ as the life-giving Spirit—15:10, 45b:
a 我们必须同着基督天天向己死，好使我们能同着基督天天向神活─31、36节，约十二24～26。
a. We must die with Christ to self daily so that we may live with Christ to God daily—vv. 31, 36; John 12:24-26.
b 我们必须留于我们在其中蒙召的身分里，与神是一，并有神与我们同在，而证明复活的实际─林前七24、21～22上、10～13。
b. We must demonstrate the reality of resurrection by being one with God and having God with us in the status in which we were called—1 Cor. 7:24, 21-22a, 10-13.
c 我们的劳苦必须不是凭着我们天然的生命和天然的才干，乃是凭着主作我们复活的生命和能力─十五10、58。
c. We must labor not by our natural life and natural ability but by the Lord as our resurrection life and power—15:10, 58.
5 我们必须享受钉十字架的基督，作为召会中一切难处的解答─一9、18、22～23上，参可十五31～32上。
5. We must enjoy the crucified Christ as the solution to all the problems in the church—1:9, 18, 22-23a; cf. Mark 15:31-32a.
6 我们必须享受基督作我们无酵的筵席─林前五6下～8。
6. We must enjoy Christ as our unleavened banquet—1 Cor. 5:6b-8.
7 在召会生活中，天然的生命必须被盐，被基督的十字架所消杀─十五10，十二31，十三8上，林后五16。
7. In the church life the natural life must be killed by the salt, by the cross of Christ—15:10; 12:31; 13:8a; 2 Cor. 5:16.
8 神渴望每个地方召会都是素祭，使祂满足，并且每天给圣徒完满的供应；这意思是，我们要吃召会生活，因召会生活要成为我们每天的供应。
8. God desires that every local church be a meal offering to satisfy Him and fully supply the saints day by day; this means that we will eat our church life, for the church life will be our daily supply.
肆 我们必须看见素祭的条例（利六14～23）；献祭的条例乃是关于对基督作供物之享受的条例和规条；供物的实际既是基督，献祭的条例就符合基督生命的律，就是生命之灵的律（罗八2）；这些条例指明，甚至在享受基督的事上，我们也不该没有规律，乃该受生命的律所规律─参林前九26～27，十一17、27～29，加六15～16，腓三13～16：
IV. We need to see the law of the meal offering (Lev. 6:14-23); the laws of the offerings are the ordinances and regulations regarding the enjoyment of Christ as the offerings; since the reality of the offerings is Christ, the laws of the offerings correspond to the law of the life of Christ, which is the law of the Spirit of life (Rom. 8:2); these laws indicate that even in the enjoyment of Christ we should not be lawless but should be regulated by the law of life—cf. 1 Cor. 9:26-27; 11:17, 27-29; Gal. 6:15-16; Phil. 3:13-16:
一 “在耶和华面前”表征素祭是在神的同在中献给祂，“在坛前”表征献素祭与基督在十字架上的救赎有关；祭坛是十字架的预表─利六14，参来十三10。
A. Before Jehovah signifies that the meal offering is offered to God in His presence, and before the altar signifies that the meal offering is offered in relation to the redemption of Christ on the cross, the altar being a type of the cross—Lev. 6:14; cf. Heb. 13:10.
二 素祭中的一些细面和油，以及全部乳香，乃是神的食物（利二2、9、16）；这表征基督那超绝、完全、被灵充满且被复活浸透的生活中，相当大的部分都献给神作食物，供祂享受；这部分使神十分满足，以致成为记念（六15）；素祭其余的部分，包括细面和油（但不包括乳香），乃是给事奉之祭司的食物（二3、10）：─引用经文
B. Part of the flour and oil and all of the frankincense of the meal offering were God’s food (Lev. 2:2, 9, 16); this signifies that a considerable portion of Christ’s excellent, perfect, Spirit-filled, and resurrection-saturated living is offered to God as food for His enjoyment; this portion is so satisfying to God that it becomes a memorial (6:15); the remainder of the offering, consisting of fine flour and oil but no frankincense, was food for the serving priests (2:3, 10):
1 燔祭是神的食物，使神满足（民二八2）；素祭是我们的食物，使我们满足，其中也有一分与神分享；正确的敬拜是以基督为燔祭而满足神，并以基督为素祭而得满足，也与神分享这满足（利二2，参约四24）。─引用经文
1. Whereas the burnt offering is God’s food for His satisfaction (Num. 28:2), the meal offering is our food for our satisfaction, a portion also being shared with God; proper worship is a matter of satisfying God with Christ as the burnt offering and of being satisfied with Christ as the meal offering and sharing this satisfaction with God (Lev. 2:2; cf. John 4:24).
2 所有的素祭都是献在坛上的火祭（利二4～9），这表征基督在祂的人性里作食物献给神，经过了试验的火（启一15）；利未记二章的火，表征那是烈火的神（来十二29），不是为审判，乃是为悦纳；素祭被火烧尽，表征神悦纳了基督作满足祂的食物（利二2）。─引用经文
2. All meal offerings were offered by fire on the altar (Lev. 2:4-9), signifying that Christ in His humanity offered to God as food has gone through the testing fire (Rev. 1:15); the fire in Leviticus 2 signifies the consuming God (Heb. 12:29), not for judgment but for acceptance; the consuming of the meal offering by fire signifies that God has accepted Christ as His satisfying food (Lev. 2:2).
三 素祭不是凡俗的食物，乃是单单为着在召会生活中真正且实际上是祭司，在福音祭司的职分里事奉神的信徒─六14～16，罗一9，十五16，彼前二9。
C. The meal offering is not common food; it is food only for those believers in the church life who are actual and practical priests, serving God in the priesthood of the gospel—6:14-16; Rom. 1:9; 15:16; 1 Pet. 2:9.
四 素祭中祭司的分，要在圣处不带酵而吃，表征我们是在分别、圣别的范围里，且是没有罪（酵）的，为着我们的事奉享受基督作生命的供应；会幕既预表召会，在会幕的院子里吃素祭，就表征我们该在召会生活的范围里，享受基督作我们生命的供应一利六16。─引用经文
D. Eating the priests’ portion of the meal offering without leaven in a holy place signifies that we enjoy Christ as the life supply for our service without sin (leaven) in a separated, sanctified realm; since the Tent of Meeting typifies the church, eating the meal offering in the court of the Tent of Meeting signifies that Christ should be enjoyed as our life supply in the sphere of the church life—Lev. 6:16.
五 烤素祭时不可搀酵，表征我们在基督身上劳苦，有分于祂作我们生命的供应，必须是无罪的─17节。
E. Not baking the meal offering with leaven signifies that our laboring on Christ to partake of Him as our life supply must be without sin—v. 17.
六 素祭的条例把我们指向赎罪祭和赎愆祭，表征我们若要享受基督作我们生命的供应，就必须对付我们堕落性情里的罪，以及我们行为上的诸罪（过犯）─17节，四3。
F. The law of the meal offering refers us to the sin offering and the trespass offering, signifying that if we would enjoy Christ as our life supply, we need to deal with the sin in our fallen nature and with the sins (trespasses) in our conduct—v. 17; 4:3.
七 那些有分于基督作生命供应的人，该在神圣的生命上是刚强的（男丁），也该是事奉神的人，即神的祭司（亚伦的子孙）─六18。
G. Those who partake of Christ as the life supply should be strong in the divine life (males) and also should be God’s serving ones, God’s priests (sons of Aaron)—6:18.
八 当亚伦受膏的日子，他和他儿子们献上素祭，表征享受基督作生命的供应与祭司的事奉有关─20节。
H. The offering of a meal offering by Aaron and his sons on the day when Aaron was anointed signifies that the enjoyment of Christ as the life supply is related to the priestly service—v. 20.
九 细面一伊法的十分之一，作为常献的素祭，早晨一半，晚上一半，表征对基督享受拔尖的那一分，即十分之一，该为着神，而这种对基督的享受，在我们祭司的事奉中该一直持续─20节。
I. The tenth of an ephah of fine flour for a continual meal offering, half in the morning and half in the evening, signifies that the top portion, the tenth part, of the enjoyment of Christ should be for God, and that this kind of enjoyment of Christ should continue in our priestly service—v. 20.