Books
出埃及记生命读经 · 第160篇

复合的膏油─复合的灵（一）

The compounded ointment — the compound Spirit (1)
1读经： 出埃及记三十章二十三至三十节；创世记一章二节；士师记三章十节；路加福音一章三十五节；约翰福音七章三十九节；罗马书八章二节，九节；使徒行传五章九节；十六章六至七节；约翰福音十四章十七节；腓立比书一章十九节；哥林多前书十五章四十五节；哥林多后书三章十八节；希伯来书十章二十九节；启示录一章四节；罗马书八章十六节；彼得前书一章二节；启示录二章七节；二十二章十七节。
1Scripture Reading: Exo. 30:23-30; Gen. 1:2; Judg. 3:10; Luke 1:35; John 7:39; Rom. 8:2, 9; Acts 5:9; 16:6-7; John 14:17; Phil. 1:19; 1 Cor. 15:45; 2 Cor. 3:18; Heb. 10:29; Rev. 1:4; Rom. 8:16; 1 Pet. 1:2; Rev. 2:7; 22:17
2三十章二十三至三十节所描述的圣膏油乃是复合的膏油。在圣经里，神的灵首先是用油来豫表的。这油是一种元素、一个实体，没有一点复合、调和或融合。但在出埃及记三十章，油与四种香料─没药、香肉桂、菖蒲、桂皮─调和起来。这四种宝贵、芳香的香料，与油融合、调和、复合在一起。结果，油便成了复合的膏油。
2The holy anointing oil described in 30:23-30 is a compound ointment. In the Scriptures the Spirit of God is first typified by oil. This oil is one element, one entity, without any compounding, mingling, or blending. But in Exodus 30 the oil is compounded with four kinds of spices: myrrh, cinnamon, calamus, and cassia. These four spices, precious and fragrant, were blended, mingled, compounded, with the oil. As a result, the oil becomes a compound ointment.
3照圣经来看，这些香料与主耶稣有密切的关系。祂降生及埋葬的时候，那些尊荣祂的人都是使用没药的。在雅歌书里，有些香料对于主自己或追求祂的人是具有属灵意义的。
3According to the Bible, these spices have much to do with the Lord Jesus. Both at His birth and at His burial, myrrh was used by those who gave honor to Him. In the Song of Songs certain spices have a spiritual significance either with respect to the Lord Himself or to the one seeking Him.
4出埃及记三十章里复合之膏油的记载非常有意义。主吩咐摩西作复合的膏油也是顶要紧的。这个吩咐是在帐幕及所有的器具、器皿并祭司体系启示出来以后。这意思是说，在描述膏油以前，有两个实体。头一个是帐幕─神的居所；第二个是祭司体系─事奉神的人。
4The record concerning the compound ointment in Exodus 30 is extremely significant. The Lord’s charge to Moses to make the compound ointment is very important. This charge was given after both the tabernacle with all its furniture and utensils and the priesthood had been revealed. This means that before the description of the ointment we have two entities. The first is the tabernacle, God’s dwelling place; the second is the priesthood, God’s serving ones.
神的居所和祭司体系
God’s dwelling place and the priesthood
5彼得前书二章说到神的居所和祭司体系。照这一章来看，有两件东西是神所巴望的。首先，主耶稣是活石。我们这些来到祂面前的人也是活石，被建造成为属灵的房屋，成为圣别的祭司体系。这里有属灵的房屋、神的居所，也有祭司体系、事奉之人的团体。事实上，属灵的房屋和祭司体系，这两个乃是一个实体的两面。一方面，我们是神的居所；另一方面，我们是神的祭司体系。我们是给神居住的房屋，也是事奉神的祭司体系。神需要一个居所在地上彰显祂。同时，祂也需要一个事奉的祭司体系。神要彰显祂自己，祂也要得着事奉。因此，祂巴望得着一个属灵的房屋和圣别的祭司体系。
5First Peter 2 speaks of both God’s dwelling place and the priesthood. According to this chapter, God desires two things. First, the Lord Jesus is the living stone. As those who come to Him, we also are living stones, being built up a spiritual house and into a holy priesthood. Here we have the spiritual house, God’s dwelling, and also the priesthood, a body of serving ones. Actually, these two entities, the spiritual house and the priesthood, are one entity in two aspects. On the one hand, we are God’s dwelling place; on the other hand, we are God’s priesthood. We are a house for God to dwell in, and we are the priesthood to serve God. God needs a dwelling place on earth for His expression. At the same time, He also needs a serving priesthood. God wants to express Himself, and He wants to be served. Therefore, He desires a spiritual house and a holy priesthood.
6复合的膏油没有在出埃及记第一章启示出来，甚至到了二十九章也没有启示出来，而是到了三十章末了，在神的居所和祭司体系以后才启示出来。这表明复合的膏油单单是为着涂抹神的居所，和祭司体系的。照三十章二十六至二十八节来看，膏油要用来抹会幕、约柜、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。此外，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。”这些经文非常清楚地指出，复合的膏油绝对是为着抹帐幕、膏祭司的。
6The revelation concerning the compound ointment was not given in chapter one of Exodus. It was not given even in chapter twenty-nine, but toward the end of chapter thirty, after God’s dwelling place and the priesthood had been revealed. This indicates that the compound ointment is solely for the purpose of anointing God’s dwelling place and His priesthood. According to 30:26-28, the ointment was used to anoint the tent of meeting, the ark, the table and its utensils, the lampstand and its utensils, the altar of incense, the altar of burnt offering and its utensils, and the laver and its base. Furthermore, verse 30 says, “And you shall anoint Aaron and his sons, and you shall sanctify them to serve as priests to Me.” These verses make it very clear that the compound ointment was strictly for the purpose of anointing the tabernacle and the priests.
出埃及记里的享受主
The enjoyment of thE Lord in Exodus
7在出埃及记里，有许许多多的享受。例如逾越节是以色列人的一种享受，这个节期最终成了一个定例。每年的头一个节期就是逾越节。这个节期的焦点是羊羔，豫表基督作我们的救赎主。这表明基督是神选民起初的享受。即使以色列人还在埃及，他们也能彀好好地享受逾越节的羊羔。他们不但把血涂在门楣上，也吃羊羔的肉。所以，羊羔是给他们享受的。
7In the book of Exodus there is a great deal of enjoyment. For example, the Passover was an enjoyment for the children of Israel. It was a feast that eventually was made an ordinance. Every year the first of the feasts was the feast of the Passover. The focus of this feast is the lamb, which typifies Christ as our Redeemer. This indicates that Christ is the initial enjoyment of God’s chosen people. Even while the children of Israel were still in Egypt, they could have a good enjoyment of the Passover lamb. Not only did they apply the blood to the lintel of the door, but they ate the flesh of the lamb. Hence, that lamb was for their enjoyment.
8以色列人进到旷野以后，开始享受吗哪和裂开磐石流出的活水。因此，以色列人至少享受了三样东西─逾越节、吗哪、活水。要紧的是我们要晓得，在帐幕和祭同体系启示出来以前，这些享受他们都有了。这意思是说，没有帐幕和祭司体系，他们也能彀享受羊羔、吗哪和活水。
8After the children of Israel came into the wilderness, they began to enjoy the manna and the living water out of the cleft rock. The children of Israel, therefore, enjoyed at least three things — the Passover, the manna, and the living water. It is important for us to realize that they had all this enjoyment before the tabernacle and the priesthood were revealed. This means that even without the tabernacle and the priesthood, they could have the enjoyment of the lamb, the manna, and the living water.
9如果我们清楚以色列人的情形，我们就能彀看见今天基督徒在那里。基督徒多半在那里─在帐幕和祭司体系的启示之前，还是在这个启示之后？没有疑问，基督徒多半是在帐幕和祭司体系的启示之前。这意思是说，今天基督徒的光景没有神的居所，也没有神的祭司体系。基督徒多半只是享受了逾越节的羊羔、吗哪、活水。但事实上，享受活水的人非常稀少。我年轻的时候，常常听见逾越节的羊羔和吗哪的谈论，但我没有听过多少谈到裂开磐石流出活水的话。
9If we are clear concerning the situation of the children of Israel, we shall be able to see where today’s Christians stand. Where are most Christians: before the revelation of the tabernacle and the priesthood, or after? No doubt, the majority of Christians are before the revelation of the tabernacle and the priesthood. This means that the situation of today’s Christians is one without God’s dwelling and without God’s priesthood. At best, most Christians enjoy the Passover lamb, the manna, and the living water. However, the number of those who enjoy the living water is actually very few. When I was young, I heard much talk about the Passover lamb and also about the manna, but I did not hear nearly as much concerning the living water out of the cleft rock.
10我们必须问问自己，在享受基督上，我们是在那里。我们是不是只有在帐幕和祭司体系启示出来以前的享受，就是对羊羔、吗哪、活水的享受？在享受基督上，你在那里？你是在帐幕和祭司体系的启示之前，还是在这个启示之后？这个问题的答案非常要紧。如果你对基督的享受是在帐幕和祭司体系之前，你就无法有分于复合的膏油。惟有在神的居所和事奉之人的团体产生以后，你才能享受到膏油。膏油不是给神的选民在神的居所和祭司体系以外来享受的。
10We need to ask ourselves where we are with respect to the enjoyment of Christ. Do we have only the enjoyment that comes before the revelation of the tabernacle and the priesthood, that is, the enjoyment of the Lamb, the manna, and the water? Where are you concerning the enjoyment of Christ? Are you before the revelation of the tabernacle and the priesthood, or after? This question is extremely important. If in your enjoyment of Christ you are before the tabernacle and the priesthood, then you cannot have any share in the compound ointment. This ointment can be enjoyed only after God’s dwelling place and the body of serving ones have come into existence. It is not for God’s chosen people to enjoy apart from God’s dwelling and His priesthood.
11当人问起你享受基督是在帐幕和祭司体系之前，还是在帐幕和祭司体系之后，你会发觉很难答覆，你会犹豫不决、不置可否。然而，我确信我们绝大多数的人多少对复合的灵都有经历。我们在经历中所享受的不但是油，更是膏油。
11When asked whether your enjoyment of Christ is before or after the tabernacle and the priesthood, you may find it difficult to answer. You may hesitate, not knowing whether to say yes or no. However, I have the assurance that the vast majority of us have had at least some experience of the compound ointment. What we have enjoyed in our experience is not only the oil but the ointment.
12油是简单的，只含有一种元素，而膏油是丰富的。我们已经一再地指出，这是把四种香料与橄榄油融合起来所产生的复合品。在出埃及记三十章里，记载着复合之膏油的神圣启示，这是非常有意义的。这些香料的元素和分量也很有意义。香料虽然有四种，事实上却只有三个完整单位的五百舍客勒。
12Whereas the oil is simple, containing just one element, the ointment is rich. As we have pointed out again and again, it is a compound produced by blending four spices with olive oil. It is extremely significant that in Exodus 30 we have a record of the divine revelation concerning this compound ointment. The elements and the quantity of these spices are also significant. Although there are four kinds of spices, there are actually only three complete units of five-hundred shekels each.
三和五这两个数字的意义
The significance of the numbers three and five
13在复合的膏油这段记载里面，有三和五这两个数字。在圣经里，三和五这两个数字相题并论，就与神的建造有关。神第一个建造是挪亚的方舟。在方舟的描述里，有三和五这两个数字的倍数。“方舟…要长三百肘，宽五十肘，高三十肘。”（创六15。）不但如此，方舟要“分上、中、下三层。”（创六16。）神第二个建造是帐幕。帐幕有三段：外院子、圣所、至圣所。就帐幕而论，五这个数字经常出现。例如，帐幕是由十幅细麻制的幔子作成的。照出埃及记二十六章三节来看，这五幅幔子要幅幅相连，那五幅幔子也要幅幅相连。此外，外院子的幔子是四方的，长五肘，宽五肘。而燔祭坛长五肘，宽五肘，高三肘。因此，神的第二个建造有三和五这两个数字。
13In the record concerning the compound ointment, we have the numbers three and five. In the Bible, when the numbers three and five are put together, this combination is related to God’s building. God’s first building was the ark of Noah. In the description of the ark there are multiples of the numbers three and five: “The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits” (Gen. 6:15). Furthermore, the ark was to be made “with lower, second, and third stories” (Gen. 6:16). God’s second building was the tabernacle. The tabernacle was of three sections: the outer court, the Holy Place, and the Holy of Holies. With the tabernacle, the number five occurs frequently. For example, the tabernacle was made with ten curtains of fine linen. According to Exodus 26:3, five curtains were joined to one another, and the other five curtains were also to be joined to one another. Furthermore, the curtains in the outer court were squares each measuring five cubits by five cubits. Also, the altar of burnt offering was five cubits in length and width, and three cubits in height. Therefore, with God’s second building we have the numbers three and five.
14在圣经里，三这个数字是表征复活里的三一神。我们晓得，复活是在第三天。所以，三一神和复活都是由三这个数字来表征。我们已经题过好几次，在圣经里，五这个数字是由四加一组成的，表征负责任。因此，三和五这两个数字一同表征复活里的三一神，为祂的子民担负责任。这乃是为着建造。
14In the Bible the number three signifies the Triune God in resurrection. Resurrection, as we know, was on the third day. Therefore, the Triune God and resurrection are both signified by the number three. As we have mentioned several times, in the Bible the number five, formed of four plus one, signifies responsibility. Therefore, the numbers three and five together signify the Triune God in resurrection bearing responsibility for His people. This is for the building.
译解圣经
Deciphering the word
15有些人也许会抱怨，论三和五这两个数字表征复活里约三一神，为祂的子民担负责任，以及这些数字与神的建造有关，是太把圣经灵然解了。然而，他们所认为的灵然解，仅仅是承认圣经里面所启示的。我们可以把灵然解比喻为读字。假设“便利”这个字拼出来是：a-v-a-i-l-a-b-l-i-t-y。我们读这个字的时候，必须发音正确，并且懂得它的意义。这个过程就好比我们合式地将圣经灵然解时所作的。主耶稣和使徒保罗都把圣经灵然解，因为他们认识圣经里所包含属灵字母的意义。我们可将出埃及记三十章里的四种香料当作属灵的字母。此外，香料的分量也是属灵的字母。读出并了解这些字母的方式，就是把它们灵然解。 我年轻的时候，替一家公司工作，这家公司天天接收电报。五十年前与今天不同，国际贸易是依赖电报通讯的。有时候一封电报只有一些密码。起先我无法译解这种电报。最终，我研读一本解释各种密码意义的书籍，才能阅读密码电文。许多时候，两个字母就代表一个长句。我领悟到：十个字母的密码翻译出来，事实上可能是一段很长的电文。
15Some may complain that to say that the numbers three and five signify the Triune God in resurrection bearing responsibility for His people and that these numbers are related to God’s building is too much allegorization of the Word. However, what they regard as allegorization is simply recognizing what is revealed in the Bible. We may compare this allegorization to reading and pronouncing a word. Suppose the word “availability” is spelled out like this: a-v-a-i-l-a-b-i-l-i-t-y. As we read this word, we need to pronounce it correctly and know its meaning. This process is comparable to what we do when we allegorize the Scriptures in the proper way. The Lord Jesus and the apostle Paul both allegorized the Bible, for they recognized the significance of the spiritual alphabet contained in the Word. We may regard the four spices in Exodus 30 as letters of the spiritual alphabet. Furthermore, the measurements of the spices are also letters in this alphabet. The way to read and understand these letters is to allegorize them. When I was a young man, I worked for a corporation that daily received telegrams. Unlike today, fifty years ago international trade depended upon communication by way of telegram. Sometimes a telegram contained just one word written in ciphers. At first, I was not able to decipher this kind of telegram. Eventually, by studying a code book that explained the meaning of the different ciphers, I was able to read a message written in ciphers. Many times two letters represented a long sentence. I came to understand that, when deciphered, a code word of ten letters could actually be a long message.
16研读圣经上好的路就是译解圣经。译解圣经的意思就是解开主的话。如果我们不懂得如何来译解圣经，就好像一个人阅读密码电报，而不晓得如何来解释。今天对许多基督徒来说，圣经就像密码文字，他们无法译解。这就是在神的神圣启示上，基督徒中间肤浅的光景。事实上，圣经每一章都含有一些他们无法解释的东西。例如彼得前书一章二节说，我们已经蒙拣选的，就是按照父神的先见，在那灵的成圣中，以致顺服并蒙耶稣基督之血所洒的人。这是甚么意思？有些人也许作基督徒四十多年了，还 不懂这一节。
16The best way to study the Bible is to learn to decipher it. To decipher the Bible simply means to untie the Lord’s word. If we do not know how to decipher the Bible, we shall be like someone reading a telegram written in ciphers who does not know how to decode what he is reading. For many Christians today, the Bible is like a word written in ciphers that they are not able to decipher. Such is the superficial situation among Christians concerning God’s holy revelation. Virtually every chapter of the Word contains something that they cannot decipher. For example, 1 Peter 1:2 says that we have been chosen according to the foreknowledge of God the Father through the sanctification of the Spirit unto the obedience and sprinkling of the blood of Christ. What does all this mean? Someone may have been a Christian for over forty years and yet not be able to understand this verse.
看见复合之灵的启示
Seeing the revelation concerning the compound ointment
17我深深关切今天基督徒中间的光景。一方面，我天天在主里喜乐。另一方面，当我想到信徒的光景，并为此祷告的时候，却感到非常伤痛。甚至我想到地方教会里众圣徒的光景，也常觉伤痛。很少圣徒真正进到神启示的深处。反之，许多人一直被麻醉，在属灵麻木中。因为他们是这样麻木，以致即使他们的光景非常令人不满，他们也满意自己的光景。此外，那些满意自己光景的人并不怎么寻求主。哦，我们必须宝贝 主的话，看重主的话！尤其必须寻求摸着出埃及记三十章里复合之膏油这个神圣启示的深处。
17I am deeply concerned about the situation among Christians today. On the one hand, daily I am happy in the Lord. On the other hand, when I consider the situation of the believers and pray about it, I am very sad. Often I am sad even when I consider the situation of all the saints in the local churches. Not many of the saints have truly been brought into the depths of God’s revelation. Rather, many have been drugged and are in a spiritual stupor. Because they are in such a stupor, they are satisfied with their condition, even though that condition is far from satisfactory. Moreover, those who are satisfied with their condition are not so seeking after the Lord. Oh, we need to treasure the Lord’s word and appreciate it! In particular, we need to seek to touch the depths of the divine revelation concerning the compound ointment in Exodus 30.
18五十多年来，我一直阅读别人所写的书：看看他们如何解释复合之膏油的豫表。弟兄会的教师比其他的圣经教师还要注意这些事，大概只有他们谈到这件事。他们都同意，油是表征神的灵。有些人甚至说到出埃及记三十章里复合的膏油，与约翰在约翰一书二章二十节、二十七节所说的膏油涂抹有关。然而，他们有一些光，却没有明确、详细地说出为甚么神的灵需要复合。
18For more than fifty years I have been reading books written by others to see how they interpret the type of the compound ointment. The Brethren teachers have paid more attention to this than other Bible teachers have. They have been almost the only ones to touch this matter. They all agreed that the oil signifies the Spirit of God. Some even related the compound ointment in Exodus 30 to John’s word regarding the anointing in 1 John 2:20 and 27. However, although they had some light, they did not say definitely and in detail why the Spirit of God needed to be compounded.
19首先圣经用油来豫表神的灵。但在帐幕和祭司体系的启示以后，神就把油和香料调和成膏油的制法告诉人。为甚么有了神的居所和事奉祂的人以后，神就需要一种复合品，而不是只有一种元素的清橄榄油？为甚么从前没有把复合的膏油启示出来呢？我晓得这是一件要紧的事，多年加以查考。结果，我就能彀摸着圣经中论到神的灵这个真理的深处。因着祂的怜悯，我逐渐开始了解复合之灵的神圣启示。
19First the Bible uses oil to typify the Spirit of God. But after the revelation of the tabernacle and the priesthood, God gave a formula for the compounding of oil and spices to make an ointment. Why did God require a compound, instead of pure oil with only its own element, after His dwelling place and His serving ones came into existence? Why is the compound ointment not revealed before this? Realizing that this is an important matter, I studied it for years. As a result, I was able to touch the depth of the truth in the Word concerning God’s Spirit. By His mercy, I began to understand little by little the divine revelation regarding the compound Spirit.
20我得救以后，立刻开始追求“向着罪是死的”经历。我晓得罗马六章所说的，也愿意从罪律的捆绑中得着释放。人告诉我说，当算自已是死的。但正如我在别处所指出的，在我的经历中这个算并不管用。更多经历以后，我逐渐晓得，基督之死的能力、力量、功效，乃是住在那灵里面。然后我听见倪弟兄说，惟有藉着罗马八章里的那灵，才能彀经历基督之死的主观方面。他的话证实了我经历中所发现的，我很欢喜晓得基督之死的主观经历，惟有藉着那灵才有可能。我得着帮助，晓得有些东西包含在神的灵里面，或与神的灵调和。我由经历中得知，罗马六章所说基督的死，蕴含在罗马八章的那灵里面，或与那灵调和在一起。
20Immediately after I was saved, I began to seek the experience of being dead to sin. I knew what Romans 6 said, and I wanted to be delivered from the bondage of the law of sin. I was told to reckon myself dead. But as I have pointed out elsewhere, this reckoning did not work in my experience. Gradually, through more experience, I learned that the energy, the strength, and the effectiveness of Christ’s death dwell in the Spirit. Then I heard Brother Nee say that the subjective aspect of the death of Christ can be experienced only by the Spirit in Romans 8. His word conmfirmed what I had discovered in my experience, and I was very happy to know that the subjective experience of Christ’s death is possible only through the Spirit. I was helped to know that something is included in, or mingled with, the Spirit of God. I learned from experience that the death of Christ presented in Romans 6 is implied or mingled with the Spirit in Romans 8.
21当我花更多工夫来查考新旧约时，有一天主启示我，出埃及记三十章这里有油和香料的复合品，而不仅仅是单一元素的油。然后我开始查考香料。我由以往的查考中晓得，在豫表里，没药是指主的死。我继续查考其它的香料和它们的分量。我开始看见，这里有三个五百含客勒的单位，而中间的单位分为两半。接着我的眼睛被开启，看见这是表征三一神。这样，复合的膏油和复合之灵的启示就来到了。
21As I spent more time to study the Old Testament and the New Testament, one day the Lord showed me from Exodus 30 that here we have a compound of oil and spices and not merely oil as a single element. Then I began to study the spices. I knew from past study that in typology myrrh refers to the Lord’s death. I went on to study the other spices and their measurements. I began to see that here we have three units of five hundred shekels and that the middle unit is divided into two parts. Then my eyes were opened to see that this signifies the Triune God. It was in this way that the revelation came concerning the compound ointment and the compound Spirit.
那灵的名称
Titles of the Spirit
22在下一篇信息里，我们要来看圣经中那灵种种不同的名称。希伯来十章二十九节所题起的一个名称是恩典的灵。（原文。）在新约里有两件事很要紧：使人成圣的血和恩典 的灵。事实上，新约就是由使我们成圣的血和恩典的灵所组成的，这灵是以三一神来供应我们。
22In the next message we shall consider the different titles of the Spirit found in the Bible. One of these titles, mentioned in Hebrews 10:29, is the Spirit of grace. In the New Testament two matters are crucial: the sanctifying blood and the Spirit of grace. Actually, the New Testament is composed of the blood that sanctifies us and the Spirit of grace, the Spirit who supplies us with the Triune God.
23在圣经里，神的灵有十三个名称：神的灵；（罗八9，14，林前二14；）耶和华的灵，主的灵；（行传五9，八39，林后三17；）圣灵；（行传十六6，罗十五13，16；）实际的灵；（约十四17，十五26，十六13；）耶稣的灵；（行传十六7；）基督的灵；（罗八9；）耶稣基督的灵；（腓一19；）生命之灵；（罗八2；）赐生命的灵；（林前十五45，林后三6；）主灵；（林后三18；）恩典的灵；（来十29；）七灵；（启一4；）那灵。（罗八16，23，26，27，加三14，五16～18，22，25，彼前一2，启二7，十四13，二二17。）实际的灵有约翰十四章十七节，十五章二十六节，十六章十三节里所应许进一步的成分。耶稣的灵有人性、为人生活、钉十字架的成分。基督的灵有复活的成分。耶稣基督的灵有人性、为人生活、钉十字架、复活这一切成分的全备供应。生命之灵有神圣生命的丰富。赐生命的灵乃是为着神圣生命的分赐。主灵有升天和元首的成分。恩典的灵是为着供应我们神圣的丰富，作我们的享受。七灵是为着七倍的强化。最终，那灵包含了前述名称的所有成分。所以，那灵是包罗万有的灵。这意思是说，那灵是神的灵各方面的总计、总和。
23In the Bible we have thirteen titles of the Spirit of God: the Spirit of God (Rom. 8:9, 14; 1 Cor. 2:14); the Spirit of Jehovah, the Spirit of the Lord (Acts 5:9; 8:39; 2 Cor. 3:17); the Holy Spirit (Acts 16:6; Rom. 15:13, 16); the Spirit of reality (John 14:17; 15:26; 16:13); the Spirit of Jesus (Acts 16:7); the Spirit of Christ (Rom. 8:9); the Spirit of Jesus Christ (Phil. 1:19): the Spirit of life (Rom. 8:2); the life-giving Spirit (1 Cor. 15:45; 2 Cor. 3:6); the Lord Spirit (2 Cor. 3:18); the Spirit of grace (Heb. 10:29); the seven Spirits (Rev. 1:4); and the Spirit (Rom. 8:16, 23, 26, 27; Gal. 3:14; 5:16-18, 22, 25; 1 Pet. 1:2; Rev. 2:7; 14:13; 22:17). The Spirit of reality has all the further elements promised in John 14:17; 15:26 and 16:13. The Spirit of Jesus has the elements of humanity, human living, and crucifixion. The Spirit of Christ has the element of resurrection. The Spirit of Jesus Christ has the bountiful supply of all the elements of humanity, human living, crucifixion, and resurrection. The Spirit of life has the riches of the divine life. The life-giving Spirit is for the impartation of the divine life. The Lord Spirit has the elements of ascension and lordship. The Spirit of grace is for supplying us with the divine riches as our enjoyment. The seven Spirits are for the sevenfold intensification. Finally, the Spirit includes all the elements of the foregoing titles. Hence, the Spirit is the all-inclusive Spirit. This means that the Spirit is the aggregate, the totality, of all the aspects of the Spirit of God.
24说到神的灵，我们就必须从传统基督教的教训回到神纯正话语的神圣启示。为甚么圣经把复合膏油的豫表告诉我们？为甚么圣经对于那灵有这么多称呼？创世记第一章，神的灵运行在水面上。但圣经末了一章告诉我们：“那灵和新妇都说…”。（启二二17。）为甚么神圣的启示从创世记第一章里神的灵进行到启示录二十二章里的那灵呢？我们也必须晓得，为甚么在那灵的这两个名称之间，有耶和华的灵、圣灵、实际的灵、耶稣的灵、基督的灵、耶稣基督的灵、生命之灵、赐生命的灵、主灵、恩典的灵。七灵。我们不该把神圣话语里的这些事情当作理所当然的。我们必须进入那灵神圣启示的深处，必须了解复合之膏油的豫表，也必须晓得如何在我们的经历中来应用这奇妙的复合之灵。
24We need to turn from the traditional Christian teaching concerning the Spirit of God and come back to the divine revelation in the pure Word of God. Why does the Bible give us the type of the compound ointment? Why does the Bible contain so many titles of the Spirit? In Genesis 1 the Spirit of God moved upon the surface of the waters. But in the last chapter of the Bible we are told, “The Spirit and the bride say...” (Rev. 22:17). Why does the divine revelation proceed from the Spirit of God in Genesis 1 to the Spirit in Revelation 22? We also need to know why, in between these titles of the Spirit, we have the Spirit of Jehovah, the Holy Spirit, the Spirit of reality, the Spirit of Jesus, the Spirit of Christ, the Spirit of Jesus Christ, the Spirit of life, the life-giving Spirit, the Lord Spirit, the Spirit of grace, and the seven Spirits. We should not take these matters in the holy Word for granted. We need to get into the depths of the divine revelation concerning the Spirit, we need to understand the type of the compound ointment, and we need to know how to apply in our experience the marvelous compound Spirit.