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出埃及记生命读经 · 第158篇

圣膏油（二）

The holy anointing oil (2)
1读经： 出埃及记三十章二十二至三十三节；诗篇一百三十三篇二节；约翰一书二章二十节，二十七节。
1Scripture Reading: Exo. 30:22-33 Psalm 133:2; 1 John 2:20, 27
2在本篇信息中，我们要来看与三十章二十二至三十三节里圣膏油有关的细节。
2In this message we shall consider the details related to the holy anointing oil in 30:22-33.
膏油的材料
Its materials
四种香料
Four kinds of spices
3圣膏油的材料分为两类，有五种。第一类包含了四种香料：没药、肉桂、菖蒲、桂皮。第二类只有一样东西─橄榄油。
3The materials of the holy anointing oil are of two categories and are five in number. The first category includes the four spices: myrrh, cinnamon, calamus, and cassia. The second category consists of one item — olive oil.
流质的没药
Flowing myrrh
4流质的没药闻起来是香的，尝起来却是苦的，表征基督宝贵的死。在圣经里，没药多半用于埋葬的时候。因此，没药与死有关。照约翰十九章来看，尼哥底母等人豫备埋葬主耶稣的身体时，就用了没药。
4Flowing myrrh, smelling sweet but tasting bitter, signifies the precious death of Christ. In the Bible myrrh is used mostly for burial. Hence, myrrh is related to death. According to John 19, when Nicodemus and others were preparing to bury the body of the Lord Jesus, they used myrrh.
5没药来自一种芳香的树。这种树因着受到切割或因某种天然的裂口或开口，结果就流出汁液来。古时候，这种汁液用来减轻死亡的痛苦。主耶稣被钉十字架的时候，有人拿没药调和的酒给祂，要减轻祂的痛苦。然而，祂不肯接受。没有疑问，出埃及记三十章里的没药乃是表征主的死。
5Myrrh comes from an aromatic tree. This tree drops its juice either as a result of being cut or through some kind of natural opening or incision. In ancient times, this juice was used to reduce the suffering of death. When the Lord Jesus was being crucified, He was offered wine mixed with myrrh to reduce His pain. However, He refused to take it. No doubt, the myrrh in Exodus 30 is a symbol of the Lord’s death.
6没药芳香的液体不但能减轻痛苦，当身体流出不当的分泌物时，也能用来医治身体。没药能彀矫正人体内的这种情况。在我们的为人生活中，有许多不当的分泌物，然而主在十字架上的死解决了这个难处。
6The aromatic liquid of myrrh not only reduces pain, but also can be used for healing the body when it gives off the wrong kind of secretion. Myrrh can correct this condition in the human body. In our human life there are many wrong secretions, but the Lord’s death on the cross corrects this problem.
芳香的肉桂
Fragrant cinnamon
7芳香的肉桂表征基督之死的甜美与功效。肉桂不但有特殊的香味，也能彀用来强心。肉桂可用来增强衰弱的心脏。
7Fragrant cinnamon signifies the sweetness and effectiveness of Christ’s death. Cinnamon not only has a distinctive flavor, but it can also be used to stimulate the heart. Cinnamon may be prescribed to stimulate a weak heart.
8没药表征基督宝贵的死，而肉桂表征基督之死的功效。如果我们把主的死应用到我们的情况里，它会减轻我们的痛苦，矫正不当的分泌物，最终鼓舞我们，使我们欢喜快乐。我能彀由经历来证实这件事。有时候环境中消极的事物会使我下沉，但我一应用主的死，就得着改正、调整、鼓舞并激励。
8Myrrh signifies the precious death of Christ, and cinnamon signifies the effectiveness of His death. If we apply the Lord’s death to our situation, it will reduce our pain, correct the wrong secretions, and eventually stimulate us and make us happy and joyful. I can testify of this from my experience. There are times that negative things in my environment would cause me to be low. But when I apply the Lord’s death, I am corrected, adjusted, stimulated, and stirred up.
芳香的菖蒲
Fragrant calamus
9出埃及记三十章里的菖蒲是一种芦苇。没药的希伯来字根意思是流动的，而菖蒲的字根意思是站立。菖蒲生长在沼泽淤泥之地。但即使它长在沼泽之地，仍能矗立于空中。根据香料的次序，菖蒲是表征主耶稣从死地复活。主被摆在沼泽之地、死亡之域，但在复活里，祂起来了、站立了。所以，菖蒲是表征基督宝贵的复活。
9The calamus in Exodus 30 is a reed. The Hebrew root of the word myrrh means flowing, and the root for calamus means standing up. Calamus grows in a marsh or muddy place. But even though it grows in a marsh, it is able to shoot up into the air. According to the sequence of the spices, this calamus signifies the rising up of the Lord Jesus from the place of death. The Lord was put into a marsh, into a death situation, but in resurrection He rose up and stood up. Calamus, therefore, signifies the precious resurrection of Christ.
桂皮
Cassia
10第四种香料─桂皮─表征基督复活的能力。桂皮和肉桂属于同一科。肉桂取自树皮的内部，而桂皮取自树皮的外部。肉桂和桂皮都是甜美芳香的。不但如此，香肉桂和桂皮时常生长在其它植物无法生长的地方。
10The fourth spice, cassia, signifies the power of Christ’s resurrection. Cassia and cinnamon belong to the same family. Cinnamon is from the inner part of the bark, and cassia, from the outer part of the bark. Both cinnamon and cassia are sweet and fragrant. Furthermore, the plants from which they are derived often live and grow in places where other plants cannot grow.
11古时用桂皮当作驱虫剂，赶逐昆虫、蛇蝎。因此桂皮表征基督复活的能力、功效。基督的复活能彀禁得起一切的环境，祂的复活的确是驱虫剂，驱赶所有邪恶的“昆虫”，尤其是那古蛇魔鬼。
11In ancient times cassia was used as a repellent to drive away insects and snakes. Cassia thus signifies the power, the effectiveness, of Christ’s resurrection. Christ’s resurrection can withstand any kind of environment, and His resurrection certainly is a repellent. It repels all evil “insects” and especially the old serpent, the Devil.
12没药、肉桂、菖蒲、桂皮都是同一类的材料，属于香料类。现在我们来到橄榄油，这是第二类里惟一的项目。
12Myrrh, cinnamon, calamus, and cassia are all of one category of materials, the category of the spices. Now we come to the olive oil, the only item in the second category.
橄榄油
Olive oil
13在圣经里，橄榄油是表征神的灵。橄榄油是橄榄被压榨所产生的。橄榄油是表征神的灵藉着基督受死的压榨而流出来。
13In the Bible olive oil signifies the Spirit of God. Olive oil is produced by the pressing of olives. The olive oil signifies the Spirit of God, through the pressure of Christ’s death, flowing out.
14橄榄油是膏油的基础，是与香料调和的基本成分。四种香料调进橄榄油里，就成了膏油。这指明橄榄油所表征神的灵不再仅仅是油，如今它乃是与一些成分调和起来的油。关于这一点，约翰七章三十九节说：“耶稣这话是指着信祂之人，要受那灵说的；那时那灵还没有，因为耶稣尚未得着荣耀。”（另译。）这意思是说，主得着荣耀以前，调和的灵还没有。到了基督复活以后，这灵的调和、融合才完成了。
14The olive oil is the base of the ointment; it is the basic element compounded with the spices. The four spices are compounded into the olive oil to make the ointment. This indicates that the Spirit of God, signified by the olive oil, is no longer merely oil, but now it is oil compounded with certain ingredients. Regarding this, John 7:39 says, “But this He said concerning the Spirit, whom those who believed in Him were about to receive; for the Spirit was not yet, because Jesus was not yet glorified.” This means that before the Lord’s glorification, the compound Spirit was not yet. It was after Christ’s resurrection that the compounding, or the blending, of such a Spirit was completed.
四种香料表征神创造里的人性，油表征神格里的神性
The four spices signifying humanity in God’s creation, and the oil signifying divinity in the Godhead
15四种香料表征神创造里的人性。在圣经里，四这个数字表征神的创造。有四活物，也有地的四角。此外，四种香料也是神创造的素质。这些香料是表征主耶稣的人性。在道成肉身里面，主耶稣是神，也是人。四种香料表征主耶稣在神创造里的人性。当然，有些基督徒不喜欢听见“创造”这个词用在主耶稣身上。这是因着亚流（Arius）的异端教训，他教导人说，基督仅仅是个受造者，不是永远的神。
15The four spices signify humanity in God’s creation. In the Bible the number four signifies God’s creation. We have the four living creatures and the four corners of the earth. Furthermore, the four spices themselves are elements of God’s creation. These spices signify the humanity of the Lord Jesus. In His incarnation the Lord Jesus was both God and man. The four spices signify the humanity of the Lord Jesus in God’s creation. Of course, some Christians do not like to hear the word creation used in the case of the Lord Jesus. This is due to the heretical teaching of Arius who taught that Christ was merely a created being, and that He was not the eternal God.
16油是表征神格里的神性。我们已经看见，四这个数字是表征受造之物。一这个数字则是表征独一的创造者─神。
16The oil signifies divinity in the Godhead. We have seen that the number four signifies the creatures. The number one signifies God, the unique Creator.
17在调和的膏油里，有四与一这些数字，以及四与一融合在一起。这表征人性与神性融合起来、调和起来。论到调和的膏油，我们无法避免使用“调和”这个词。“复合”、“融合”这些词实际上就是调和的意思。四种香料与油调和起来了。
17In this compound ointment we have the numbers four and one, with the number four blended with the number one. This signifies humanity blended, mingled, with divinity. Concerning the compound ointment, we cannot avoid using the word “mingled.” The words “compounded” and “blended” actually mean mingled. The four spices were mingled with the oil.
18香料与油调和就好比素祭中的细面与油调和。（利二。）素祭的面团是由细面与油融合、调和而产生的。这也表征在基督那一个身位里面有神性，也有人性。
18The mingling of the spices with the oil can be compared to the mingling of fine flour and oil in the meal offering (Lev. 2). For the meal offering, the dough is produced by blending, mingling, fine flour with oil. This also signifies that in the one Person of Christ we have both divinity and humanity.
19我读过一些书籍说，写约翰福音是要使争辩基督身位的不同派别调和一致。有些人说，基督是神，有些人说，祂仅仅是个人。有些人说，基督不是神，而是神所创造的 话─劳高斯（Logos）。约翰一章一节说：“太初有话，话与神同在，话就是神。”（另 译。）这指明是基督的话，就是神。不但如此，约翰一章十四节说：“话成了肉身。”（另译。）这位话神，成了肉身。事实上，我不喜欢把“和谐”或“一致”这些词用在约翰的著作上。其实，使徒约翰的著作不重在如何前后一致，而重在丰富包罗万有。基督是包罗万有的一位。如果祂只是神而不是人，或只是人而不是神，祂就不是包罗万有的。赞美主，基督是神也是人，是人也是神！因着基督是包罗万有的，约翰的著作也是包罗万有的。
19I have read some books which say that the Gospel of John was written in an attempt to reconcile the different parties who were debating concerning the Person of Christ. Some said that Christ was God, and others that He was merely a man. Others said that Christ was not God, but was the Word, the Logos, created by God. John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” This makes it clear that the Word, which is Christ, is God. Furthermore, John 1:14 says, “The Word became flesh.” The very Word who is God became flesh. Actually, I do not like to use the words “conciliate” or “reconcile” with respect to John’s writings. The writings of the apostle John actually are not conciliatory; rather, they are all-inclusive. Christ is the all-inclusive One. If He were only God and not man, or were merely man and not God, He would not be all-inclusive. Praise the Lord that Christ is God as well as man, man as well as God! Because Christ is all-inclusive, the writings of John are also all-inclusive.
20调和的膏油照样是包罗万有的。你能看见这调和品的包罗万有么？在这包罗万有的调和品里，有橄榄油、没药、肉桂、菖蒲、桂皮。这指明在膏油所豫表的调和之灵里面，我们能彀看见神性、人性、基督包罗万有的死、基督之死的功效。此外，我们还能看见基督宝贵的复活，和祂复活的大能。这些成分都包含在基督的灵里面。
20The compound ointment likewise is all-inclusive. Can you see the all-inclusiveness of this compound? In this all-inclusive compound we have olive oil, myrrh, cinnamon, calamus, and cassia. This indicates that in the compound Spirit typified by the ointment we can see divinity, humanity, the all-inclusive death of Christ, and the effectiveness of Christ’s death. Furthermore, we can see the precious resurrection of Christ and the power of His resurrection. All these elements are included in the Spirit of Christ.
21基督的灵用在新约里面，乃是一个包罗万有的词。腓立比一章十九节说到耶稣基督之灵全备的供应。然而，没有经文说到神的灵全备的供应。在创世记第一章，我们读到神的灵。但在保罗的书信里面，有基督的灵，也有耶稣基督的灵。
21As used in the New Testament, the Spirit of Christ is an all-inclusive expression. Philippians 1:19 speaks of the bountiful supply of the Spirit of Jesus Christ. However, there is no reference to the bountiful supply of the Spirit of God. In Genesis 1 we read about the Spirit of God. But in the Epistles of Paul we have the Spirit of Christ and the Spirit of Jesus Christ as well.
22愿我们都深深牢记，今天包罗万有的灵这个调和的膏油，一点不差就是三一神经过了种种过程，成为包罗万有的灵临到我们。有些基督徒认为这种对那灵的领会是异端。然而，今天所下的不是最终的断案。照圣经来看，这是人的日子，而人的日子不是最终的。让我们等候，直到主的日子，让祂来审判。我确信主会说，这样领会包罗万 有的灵是正确的。
22May we all be deeply impressed that today the all-inclusive Spirit, as the compound ointment, is nothing less than the Triune God processed to become the all-inclusive Spirit to reach us. Some Christians consider this understanding of the Spirit heretical. However, the judgment made today is not final. According to the Bible, this is the day of man, and man’s day is not final. Let us wait until the day of the Lord, and let Him judge. I have the assurance that the Lord will say that this understanding of the all-inclusive Spirit is right.
23在旧约里，有表征神的灵的橄榄油。最终，帐幕建造起来，祭司也豫备好了以后，就不仅有橄榄油，更有调和的膏油了。这表明我们不仅有神的灵，更有基督的灵。没有疑问，寇特（C.A. Coates）在这里有些看见。他的著作论到出埃及记三十章里的膏油时，说到基督的灵和另一个人的灵。
23In the Old Testament we have the olive oil signifying the Spirit of God. Eventually, after the tabernacle was built up and the priests were made ready, there was not only the olive oil, but the compound ointment. This indicates that we have not only the Spirit of God, but also the Spirit of Christ. No doubt, Mr. C. A. Coates has seen something here. In his writing on the ointment in Exodus 30 he speaks of the Spirit of Christ and the Spirit of another Man.
24我们这些信徒已经由调和的膏油、包罗万有的灵所涂抹。诗篇一百三十三篇二节描述膏油如何从亚伦的头上，流到胡须，又流到他的衣襟。这表征整个身体都被那灵所涂抹。
24As believers, we have been anointed with the compound ointment, with the all-inclusive Spirit. Psalm 133:2 describes how the anointing oil flowed down from Aaron’s head to his beard and then to the skirts of his garments. This signifies that the whole Body is anointed with the Spirit.
25然后约翰一书二章二十节、二十七节告诉我们，我们受了膏油涂抹，这膏油涂抹在凡事上教导我们。约翰一书二章二十节说，“你们有从那圣者来的膏油涂抹，并且你们都晓得。”（另译。）二十七节说：“至于你们，你们从祂所领受的膏油涂抹住在你们里面，并不需要人教导你们；自有祂的膏油涂抹在凡事上教导你们，这膏油涂抹是真实的，不是虚谎的，你们要按这膏油涂抹所教导你们的，住在祂里面。”（另译。）
25Then in 1 John 2:20 and 27 we are told that we have received an anointing and that this anointing teaches us all things. First John 2:20 says, “And you have an anointing from the Holy One, and you all know.” Verse 27 says, “The anointing which you received from Him abides in you, and you have no need that anyone should teach you; but as His anointing teaches you concerning all things, and is true, and is not a lie, and even as it has taught you, abide in Him.”
26接受膏油涂抹就是接受神圣的油漆。油漆匠都晓得，最好是多涂几层油漆。要漆一些东西的时候，最好是一层又一层的漆。在我们对那灵的经历中，需要把我们漆了再漆。最终，我们也许漆了好几百层。赞美主，祂天天都以膏油来涂抹我们！
26To receive the anointing is to receive the divine painting. Painters know that it is good to apply more than one coat of paint. In painting certain things it is good to have layer upon layer of paint. In our experience of the Spirit, we need to be “painted” again and again. Eventually, we may receive hundreds of layers. Praise the Lord that He is daily painting us by His anointing!
27膏油涂抹应用到我们身上的时候，就教导我们。今天神主要是藉着膏油的涂抹默默地教导我们。例如，你也许为着某件事求问主，祂就会藉着膏油涂抹来教导你。倘若我们说：“主，请告诉我你要甚么颜色？”主不会说甚么。反之，祂会拿起祂的“刷子”，把你涂上一种颜色，也许是绿的。祂不会对你说绿色，而是把你涂上绿色，来告诉你祂要绿的。这就是主教导我们的方式。
27As the anointing is being applied to us, it teaches us. Today God mainly teaches us silently by the anointing. For example, you may ask the Lord about something, and He will teach you concerning it by anointing you. If we would say, “Lord, please tell me what color You want,” the Lord may not say anything. Instead, He may pick up His “brush” and paint you a particular color, perhaps green. Instead of speaking to you about the color green, He tells you that He wants green by painting you green. This is the Lord’s way to teach us.
28照约翰一书二章来看，我们里面的膏油涂抹在凡事上教导我们。许多时候我们知道自己错了，不需要人来告诉我们。然而我们里面膏油涂抹的运行会教导我们说，我们错了。我相信我们对膏油涂抹的教训，多少都有经历。
28According to 1 John 2, the anointing within us teaches us in everything. Many times we know that we are wrong. No one needs to tell us this. But the moving of the anointing within us teaches us that we are wrong. I believe that we all have had some amount of experience of this teaching of the anointing.
膏油的分量
Its measure
没药五百舍客勒
Five hundred shekels of myrrh
29没药五百舍客勒是表征完全负责任的一个单位。五这个数字在圣经里是象征负责任。我们可用人的手来说明。我们的手有四个手指和一个拇指。因此，手能彀作许多事 情，也能彀负责任。
29The five hundred shekels of myrrh signify one unit of full responsibility. The number five in the Bible symbolizes responsibility. We may use the human hand as an illustration. On our hand we have four fingers and a thumb. Because of this, the hand can do many things and bear responsibility.
30五是由四加一构成的。四这个数字又一次表征受造之物，一这个数字也表征神。因此，五这个数字是表征神加上人，为要赐给我们负责任的能力。
30Five is composed of four plus one. Once again, the number four signifies the creature, and the number one signifies God. Therefore, the number five signifies God added to man to give us the ability to bear responsibility.
31圣经里对于五是负责任的数字有清楚的说明。十条诫命是写在两块石版上，每块石 版上有五条。马太二十五章里的十个童女也分为两组，每组五人。在十诫和十童女的事例中，五这个数字都是表征负责任。没药五百舍客勒是由一百乘五构成的，表征完 全负责任的一个单位。
31In the Bible there are clear illustrations of the fact that five is the number of responsibility. The Ten Commandments were written on two tablets, five on each tablet. Also, the ten virgins in Matthew 25 are divided into two groups, five in each. In the cases both of the commandments and of the virgins, the number five signifies responsibility. The five hundred shekels of myrrh is composed of one hundred times five, signifying one unit of full responsibility.
肉桂二百五十舍客勒，菖蒲二百五十舍客勒
Two hundred fifty shekels of cinnamon and two hundred fifty shekels of calamus
32根据三十章二十三节，肉桂的分量是“一半，就是二百五十舍客勒，菖蒲二百五十舍客勒。”二百五十舍客勒表征完全负责任的半个单位。肉桂二百五十舍客勒和菖蒲二百五十舍客勒合在一起形成一个单位，表征神圣三一的第二位藉着死裂开了。香料有三个完整的单位，而中间的单位分为两半，这不是偶然的。神记载这件事，目的是要表明神的儿子如何在十字架上受切割。
32According to 30:23, the measurement of the cinnamon was “half as much, two hundred and fifty, and of fragrant calamus two hundred and fifty.” Two hundred fifty shekels signify a half unit of full responsibility. The two hundred fifty shekels of cinnamon and the two hundred fifty shekels of calamus together form one unit and signify that the Second of the divine Trinity was split through death. It is no accident that with the spices there are three complete units and that the middle unit is divided in half. This was written by God with the view of signifying how the Son of God would be cut on the cross.
桂皮五百舍客勒
Five hundred shekels of cassia
33二十四节说：“桂皮五百舍客勒，都按着圣所的平，又取橄榄油一欣。”桂皮五百舍客勒也表征完全负责任的一个单位。
33Verse 24 says, “And of cassia five hundred, according to the shekel of the sanctuary, and of olive oil a hin.” The five hundred shekels of cassia also signify one unit of full responsibility.
四种香料里的三个单位，每个单位有五百舍客勒
Three units of five hundred shekels each in four spices
34四种香料里的三个单位，每个单位有五百舍客勒，乃是表征复活里的三一神与人性调和，为要担负完全的责任。我能彀作见证，在话语职事里面，复活里的三一神自己与说话者调和，为要负责将神的话服事给祂的子民。
34The three units of five hundred shekels each, in four spices, signify the Triune God in resurrection mingled with humanity to bear the full responsibility. I can testify that in the ministry of the Word the Triune God in resurrection mingles Himself with the speaker to bear the responsibility to minister the Word to His people.
膏油的功用
Its function
35圣膏油（调和的膏油）的功用，乃是使属神的物和属神的人成圣，将他们从一切凡俗的事物中分别出来，使他们为着神的事奉成为至圣。照三十章二十六至二十八节来看，膏油要用来抹会幕、见证的柜、桌子，与桌子的一切器具、灯台，和灯台的器具，并香坛、燔祭坛，和坛的一切器具，洗濯盆和盆座。三十节说：“要膏亚伦和他的儿子，使他们成为圣，可以给我供祭司的职分。”凡是受膏的人或物件都要成圣，都要分别出来。膏油成了一个表记，将他们从一切凡俗的事物中分别出来。
35The function of the holy anointing oil as a compound ointment is to sanctify the things of God and men of God, separating them from anything common and making them most holy for God’s service. According to 30:26-28, the anointing oil was used to anoint the tent of meeting, the ark of the testimony, the table and all its utensils, the lampstand and its utensils, the altar of incense, the altar of burnt offering and all its utensils, and the laver and its base. Verse 30 says, “And you shall anoint Aaron and his sons, and you shall sanctify them to serve as priests to Me.” Whoever or whatever was anointed was sanctified, set apart. The ointment became a mark separating them from anything common.
36二十九节说：“要使这些物成为圣，好成为至圣；凡挨着的都成为圣。”膏油一抹在甚么东西上，这个东西就成为至圣。不但如此，凡挨着的都成为圣。
36Verse 29 says, “And you shall sanctify them, and they shall be most holy; whatever touches them shall be holy.” As soon as the anointing oil was applied to something, that thing became most holy. Furthermore, whoever touched it became holy.
37我们假设：我们以一种永远不干的油漆把一张椅子漆成绿色的，凡挨着这张椅子的人都会沾上油漆。我们可以说，我们已经漆上了永远不干的神圣油漆。所以凡挨着我们的人，都该受我们的影响。所有的基督徒都该这样有影响力，他们该有一些传染性的东西。如果你挨着我们，油漆就应当涂到你身上去。有时候别人讲论我说：“不要去接触那个人！如果你与他接触接触，你就会受他的影响。”我是基督的执事，我的工作就是要影响别人。如果我不是这样有影响力，我作话语执事就徒劳无益了。一个有益的话语执事总是有些传染性的东西。
37Let us suppose that we paint a chair green with a paint that never dries. Anyone who touches this chair will get paint on him. We may say that we have been painted with a paint, a divine paint, that never dries. Anyone who touches us, therefore, should be affected by us. All Christians should be influential in this way; there should be something contagious about them. If you touch us, you should get painted. Sometimes others have said of me, “Don’t go to contact that man! If you have contact with him, you will be influenced by him.” It is my job as a minister of Christ to influence others. If I am not influential in this way, I am useless as a minister of the Word. A useful minister of the Word always has something contagious about him.
直到世世代代
For all generations
38出埃及记三十章三十一节说：“你要对以色列人说，这油我要世世代代以为圣膏油。”这表明神圣经纶的原则或方针是不改变的。膏油涂抹的条例要存到永远。甚至在永世里，神仍要继续不断地涂抹我们。
38Exodus 30:31 says, “And you shall speak to the sons of Israel, saying, This shall be a holy anointing oil to Me throughout your generations.” This indicates that God’s principle or policy in His divine economy does not change. The ordinance concerning the anointing will remain forever. Even in eternity God will continually be anointing us.
不可倒在人的肉体上
Not to be poured upon the flesh of man
39三十二节说，圣膏油“不可倒在人的肉体上。”（另译。）在圣经里，人的肉体是指旧造里堕落的人。我们这些在基督里的信徒已经重生，而我们因着重生已经成了一个新造。一方面，我们有一个重生的灵；另一方面，我们还有老旧、堕落的肉体。不可把膏油倒在人的肉体上，这个吩咐指明膏油涂抹不可应用在旧造的人身上。每当我们照着肉体生活行动的时候，我们就与基督的灵无分无关。如果我们要有分于这灵，并享受包罗万有的灵，我们就必须留在我们的灵里。
39Verse 32 says that the holy anointing oil was “not to be poured upon the flesh of man.” In the Bible the flesh of man denotes fallen man in the old creation. As believers in Christ, we have all been regenerated, and in regeneration we have become a new creation. On the one hand, we have a regenerated spirit; on the other hand, we still have the old, fallen flesh. The command not to pour the anointing oil upon the flesh of man indicates that the anointing is not to be applied to men of the old creation. Whenever we live and walk according to the flesh, we are through with the Spirit of Christ. If we would partake of this Spirit and enjoy the all-inclusive Spirit, we must remain in our spirit.
40基督的灵不能倒在我们老旧的性情、老旧的人身上。我们的肉体没有地位来有分于调和的膏油。每当你发脾气的时候，你就在肉体里，无法享受基督的灵。但你一转到灵里，你会立刻在灵里感觉到膏油的涂抹。你晓得你涂上了基督的灵，因为你是活在新造里，不是活在老旧的性情里。
40The Spirit of Christ cannot be poured upon our old nature, our old man. Our flesh does not have the position to participate in this compound ointment. Whenever you lose your temper, you are in the flesh and cannot enjoy the Spirit of Christ. But whenever you turn to your spirit, immediately in your spirit you sense the anointing. You realize that you are being painted with the Spirit of Christ, for you are in the new creation, not in your old nature.
41出埃及记三十章三十三节指明，膏油不可倒在外人身上。（另译。）“外人”这个词暗指 祭司与非祭司间的比较。在神面前服事的祭司不可照着老旧的性情行动。反之，他们要照着新的性情生活，因而享受膏油的涂抹。然而在神看来，其他的人都是外人。我们可以说，肉体、旧人是外人。今天我们基督徒不是外人，我们乃是祭司；但不信的人就是外人。我们照着肉体行动为人，就是在旧造里面；在神看来，就把我们当作外人。当我们是这样的外人时，我们就无法享受基督的灵。我们必须留在灵里，必须在灵里生活、行动、说话并接触人。然后我们就会在新造里作祭司事奉神，并有分于基督的灵。
41Exodus 30:33 indicates that the ointment was not to be put upon a stranger. The word “stranger” implies a comparison between those who are priests and those who are not. The priests serving in the presence of God do not act according to the old nature. Instead, they live according to their new nature and thereby enjoy the anointing. However, in the sight of God all other people are strangers. We may say that the flesh, the old man, is a stranger. We Christians today are not strangers; we are priests. But unbelievers are strangers. When we act and behave according to our flesh, we are in the old creation and are regarded as strangers in the sight of God. When we are such strangers, we cannot enjoy the Spirit of Christ. We must remain in our spirit, and we must live, act, speak, and contact others in the spirit. Then we shall be in the new creation as priests serving God and participating in the Spirit of Christ.
42如果我们要享受基督的灵，就必须在新造里作祭司。不要在肉体里面，免得在神眼中成为外人。如果我们是外人，就与包罗万有的灵无分了。
42If we would enjoy the Spirit of Christ, we must be priests in the new creation. Do not be in the flesh, lest you be a stranger in the sight of God. If we are a stranger, then we shall not have any share in the all-inclusive Spirit.
不可按这调和之法作与此相似的
Not to make any like it in its proportions
43三十二节中间说：“也不可按这调和之法，作与此相似的。”不但如此，三十三节继续说：“凡调和与此相似的，或将这膏膏在外人身上的，这人要从民中剪除。”（另译。）不可按此调和之法，作与膏油相似的东西。这个吩咐的意思是说，我们不该模仿膏油。然而，今天在基督徒中间，有许多的模仿。因此，我们必须分辨，甚么是模仿的，甚么是真出于那灵的。例如，人的谦卑就可能不是出于那灵。我在中国见过孔夫子的一些门徒，比许多基督教的教师要谦卑得多，但这种谦卑与基督的灵毫无关系。因着一些教训的影响，许多基督徒想要表现谦卑。然而，这种谦卑不是出于基督的灵，而是一种模仿。
43The middle part of verse 32 says, “Neither shall you make any like it in its proportions.” Furthermore, verse 33 goes on to say, “Whoever compounds any like it, or who puts any of it upon a stranger, he shall be cut off from his people.” The command not to make anything like the anointing oil in its proportions means that we should not imitate it. However, among Christians today there is a great deal of imitation. Therefore, we need to discern what is truly of the Spirit and what is an imitation. For example, a person’s humility may not be of the Spirit. In China I saw some disciples of Confucius who were much more humble than many Christian teachers. But that humility had nothing to do with the Spirit of Christ. Because of the influence of certain teachings, many Christians try to act humble. This humility, however, is not of the Spirit of Christ. Rather, it is an imitation.
44不要凭自己的努力模仿任何属灵的美德。这么作就是制作与膏油相似的东西。在神看来，这是一种亵渎。
44Do not imitate any spiritual virtue by your own effort. To do this is to make something like the ointment. In the sight of God this is an abomination.
45因着基督教历史悠久，许许多多的人，包括不信的人在内，都受到圣经教训的影响。因着这些教训的影响，许多人尽力要诚实爱人、忠诚信实。这些都是模仿那灵。想要这样行事为人就是模仿真正的膏油。我们的诚实必须出自基督的灵。照样，我们的爱、谦卑、忍耐、恩慈─一切的美德─也都必须是内住之灵的产品。不然，我们就是模仿膏油，以同样的方法制造虚假的膺品。因此，我们不该在老旧的性情里行动，也不该模仿出于基督之灵的东西。
45Because Christianity has been in existence for centuries, a great many people, including unbelievers, have been influenced by Bible teachings. Under the influence of these teachings, many try to be honest, loving, and faithful. All this is an imitation of the Spirit. To try to behave in this way is to make an imitation of the genuine ointment. Our honesty must come out of the Spirit of Christ. Likewise, our love, humility, patience, and kindness — indeed, every virtue — must be a product of the indwelling Spirit. Otherwise, we are imitating the ointment; we are making something false in the same way. Therefore, we should not act in our old nature and we should not imitate anything that is of the Spirit of Christ.