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出埃及记生命读经 · 第161篇

复合的膏油─复合的灵（二）

The compounded ointment — the compound Spirit (2)
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在本篇信息中，我们要来看复合之灵的成分。
2In this message we shall consider the elements of the compound Spirit.
在神的创造里─神的灵带着神性的成分
In God’s creation — the Spirit of God with the element of divinity
3在神的创造里，神的灵是动态的：“神的灵运行在水面上。”（创一2下。）凡是具体的东西定规是有成分的，而神的灵定规是具体的东西。神的灵里有甚么成分？神的灵的成分就是神、神性。
3In God’s creation the Spirit of God was active: “And the Spirit of God moved upon the face of the waters” (Gen. 1:2b). Anything substantial must have an element, and the Spirit of God is surely something substantial. What element is in the Spirit of God? The element of the Spirit of God is God, divinity.
4我们在前面的信息里已经指出。一样物质的精华就是它的精粹。例如，葡萄的精汁不仅仅是葡萄，也是葡萄的精粹。同样的原则，我们可以说，神的灵就是神的精粹。这灵具有神性，就是神所是的成分。因为宇宙万物是藉神的灵而有的，并且神的灵具有神性的成分，照罗马一章二十节来看，宇宙万物就显明出神的永能和神性。
4As we have pointed out in a foregoing message, the spirit of a certain substance is the extract of that substance. For example, the spirit of a grape is not merely the grape itself; it is the extract of the grape. In the same principle, we may say that the Spirit of God is the extract of God. This Spirit has divinity, that is, the element of what God is. Because creation came into being by the Spirit of God and the Spirit of God has the element of divinity, then, according to Romans 1:20, creation manifests God’s eternal power and divinity.
在神与人的关系上─耶和华的灵带着神圣三一的成分
In God’s relation with man — the Spirit of Jehovah with the element of the divine Trinity
5神把人造好以后，就来接触人。耶和华就是神与人发生关系时的名字。创世记第一章只有神这个名称，但创世记第二章还有另一个名称，就是耶和华。因为在这一章里，神开始与他所造的人有接触。因此，耶和华是神与人接触时所用的名称，它表明神与人的关系。
5After God created man, He came to contact him. Jehovah is the name of God in relation to man. In Genesis 1 we have only the title God, but in Genesis 2 we also have another title, Jehovah, because in this chapter God begins to have contact with the man created by Him. Therefore, Jehovah is a title used for God’s contact with man. It denotes God’s relationship with man.
6耶和华这名源于“是”这个动词，或是这个动词的形式。出埃及记三章十四节说：“神对摩西说，我是那我是。又说，你要对以色列人这样说，那我是打发我到你们这里来。”（另译。）耶和华就是那昔是、今是、以后永是的一位。“昔是”、“今是”、“以后永是”─这些都是“是”这个动词的形式。事实上，“是”这个动词只适用于神。惟独祂今是、昔是、以后永是。惟独祂是自有永有者。我们的生命是短暂的，如果我们没有神，我们就不会活下去，甚至我们现今就不在了，因为“是”这个动词无法适用于我们，像它单单适用于神一样。“是”这个动词是基本动词，其它的一切都有赖于此。例如，吃东西就在于先有存在。如果我不存在，怎么能吃呢？其它的动词也许数以千计，全靠“是”这一个动词。惟有神是，惟独祂是那我是，是那自有永有者。
6The name Jehovah is derived from, or is a form of, the verb to be. Exodus 3:14 says, “And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.” Jehovah is the One who was, the One who is, and the One who is to be. “Was,” “is,” and “will be” — all these are forms of the verb to be. Actually, the verb to be can be applied only to God. He alone is, was, and will be. He alone is the eternal, self-existing One. Our life is short. If we do not have God, we shall not continue to be and even we are not actually existing now, for the verb to be cannot be applied to us as it is uniquely applied to God. The verb to be is the basic verb. Everything else depends on this. For example, eating depends on being, on existence. If I did not exist, how could I eat? All other verbs, perhaps numbering in the thousands, depend on this unique verb, the verb to be. Only God is the One who is; He alone is the I Am, the ever-existing and self-existing One.
7神要与人发生关系，就必须是三一的─父、子、灵。照出埃及记三章来看，耶和华乃是指三一神。这在三章六节表明出来，那里神说…“我是你父亲的神，是亚伯拉罕的神，以撒的神，雅各的神。”神对摩西说：“我是那我是”，并吩咐他对以色列人说：“那我是打发我到你们这里来”，以后又继续对他说：“你要对以色列人这样说，耶和华你们祖宗的神，就是亚伯拉罕的神，以撒的神，雅各的神，打发我到你们这里来；耶和华是我的名，直到永远，这也是我的记念，直到万代。”（15。）在三章十四节神说：“那我是打发我到你们这里来”，但在下一节，祂说：“耶和华你们祖宗的神，就是亚伯拉罕的神，以撒的神，雅各的神，打发我到你们这里来。”这表明耶和华就是亚伯拉罕的神，以撒的神，雅各的神。神这个名称─亚伯拉罕、以撒、雅各的神─暗指神格的三，就是三一。在创世记生命读经里我们曾指出，创世记多半记载三个人物的神，这三个人物就是亚伯拉罕─父，以撒─子，雅各─最终被变化的抓夺者、狡猾者。亚伯拉罕的神表征父，以撒的神表征子，雅各的神表征灵。与人发生关系的耶和华神乃是三一神。所以，耶和华的灵带着神圣三一的成分。 旧约里有许多经文说到耶和华的灵：士师记三章十节；六章三十四节；十一章二十九节；十三章二十五节；十四章六节，十九节；十五章十四节；撒母耳记上十章六节；十六章十三节，十四节；撒母耳记下二十三章二节；列王纪上十八章十二节；二十二章二十四节；列王纪下二章十六节；历代志下十八章二十三节；二十章十四节；以赛亚书十一章二节；六十三章十四节；以西结书十一章五节；三十七章一节；弥迦书三章八节；撒迦利亚书七章十二节。在旧约里，每当神来接触人的时候，祂就是带有三一神成分的耶和华的灵。事实上，耶和华的灵就是三一神之成分的精粹。
7In order for God to be related to man, He must be triune — the Father, the Son, and the Spirit. According to Exodus 3, Jehovah refers to the Triune God. This is indicated in 3:6, where God says, “I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.” After God said to Moses, “I AM THAT I AM” and told him to tell the children of Israel, “I AM hath sent me unto you,” He went on to say to him, “Thus shalt thou say unto the children of Israel, Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations” (v. 15). In 3:14 God says, “I AM hath sent me unto you,” but in the next verse He says, “Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you.” This indicates that Jehovah is the God of Abraham, the God of Isaac, and the God of Jacob. This title of God — the God of Abraham, Isaac, and Jacob — implies the Three of the Godhead, the Trinity. In our Life-study of Genesis we pointed out that much of the book of Genesis is related to God as the God of three persons: Abraham, the father; Isaac, the son; and Jacob, the supplanter, the subtle one who was eventually transformed. The God of Abraham signifies the Father; the God of Isaac, the Son; and the God of Jacob, the Spirit. Jehovah, God in His relationship with man, is the Triune God. Therefore, the Spirit of Jehovah is the Spirit with the element of the divine Trinity. Many verses in the Old Testament speak of the Spirit of Jehovah: Judges 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14; 1 Samuel 10:6; 16:13, 14; 2 Samuel 23:2; 1 Kings 18:12; 22:24; 2, 2 Kings 2:16 Chronicles 18:23; 20:14; Isaiah 11:2; 63:14; Ezekiel 11:5; 37:1; Micah 3:8 Zechariah 7:12. Whenever God came to contact people in the Old Testament, He was the Spirit of Jehovah with the element of the Trinity. Actually, the Spirit of Jehovah is the extract of the element of the Triune God.
在道成肉身里─圣灵带着圣别神圣性情的成分
In incarnation — the Holy Spirit with the element of the holy divine nature
8在道成肉身以前，圣灵这个名称没有使用过。然而，钦定本在诗篇五十一篇十一节和以赛亚六十三章十至十一节的翻译没有把这个事实说清楚。诗篇五十一篇十一节里“你的圣灵”该是“你圣别的灵”，而以赛亚六十三章十节、十一节里“祂的圣灵”该是“祂圣别的灵”。“圣灵”第一次是用在基督的道成肉身，就是那灵临到马利亚要怀主耶稣的时候。
8Before the incarnation, the title the Holy Spirit was not used. However, the King James Version does not make this fact clear in its translation of Psalm 51:11 and Isaiah 63:10-11. “Thy Holy Spirit” in Psalm 51:11 should be “the Spirit of Thy holiness,” and “his Holy Spirit” in Isaiah 63:10 and 11 should be “the Spirit of His holiness.” The title “the Holy Spirit” was first used with respect to Christ’s incarnation, to the time when the Spirit came to Mary to conceive the Lord Jesus.
9根据路加一章三十五节，天使对马利亚说：“圣灵要临到你身上，至高者的能力要荫庇你；因此所要生的圣物，必称为神的儿子。”（另译。）繙作“圣物”的希腊字也可译作“圣者”，两者都对。基督道成肉身以前，没有一个人的性情是圣的。反之，从亚当起，每一个人都是平凡、庸俗的。在旧约里，圣灵没有使那一个人因着神圣别的性情而成圣的。当然，有些人有些东西就着分别归神的意义来说是圣的。例如，亚伦分别归主，要作大祭司来事奉，但他没有因着神的圣别性情而成圣。直到主耶稣降生，才有一个人性情上是圣的。这有可能，因为祂是由圣灵成孕的，而圣灵具有神圣性情的成分，这就是圣的。所以马太一章十八节说：“马利亚就从圣灵怀了孕。”主的使者也对约瑟说：“不要怕，只管娶过你的妻子马利亚来；因她所怀的孕，是从圣灵来的。”（20。）
9According to Luke 1:35, the angel said to Mary, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; wherefore also the holy thing which is born will be called, Son of God.” The Greek words rendered “holy thing” may also be rendered “holy one.” Both are correct. Before the incarnation of Christ, no one had been holy in nature. Rather, everyone from the time of Adam onward was common, ordinary. In the Old Testament the Holy Spirit did not make anyone holy with the holy nature of God. Of course, certain persons and things were holy in the sense that they were separated unto God. For example, Aaron was separated unto the Lord to serve as high priest, but he did not become holy with the holy nature of God. Not until the Lord Jesus was born was there One who was holy in nature. This was possible because He was conceived of the Holy Spirit, and the Holy Spirit has the element of the divine nature, which is holy. Therefore, Matthew 1:18 says that Mary “was found to be with child of the Holy Spirit.” Also, the angel of the Lord said to Joseph, “Fear not to take Mary your wife, for that which is begotten in her is of the Holy Spirit” (v. 20).
10在新约里，有时候希腊文说：“那灵，那灵。”这种说法表明那灵是圣的。这启示出 神的灵，就是耶和华的灵，如今进一步了─是带着神圣别性情的圣灵，为要产生性情上圣别的人，正如神自己是圣别的一样。神不但地位上是圣别的，性情上也是圣别的 。因为主耶稣是由圣灵成孕，祂在性情上也是圣的，。
10In the New Testament sometimes the Greek says “the Spirit, the holy.” This expression indicates that the Spirit is the holy. This reveals that the Spirit of God, who is the Spirit of Jehovah, is now something further — the Holy Spirit with God’s holy nature, to bring forth someone who is holy in nature just as God Himself is holy. God is holy in His nature, not just in position. Because the Lord Jesus was conceived of the Holy Spirit, He also is holy in nature.
11圣灵具有这样的性情，使我们这些信徒因着神的性情而成圣。如果我们懂得这一点，我们就懂得新约里成圣的意义。新约的成圣不仅是使我们地位上圣别，也是使我们性情上圣别。它使我们性情上圣别，正如神是圣别的一样。因此我们说，圣灵具有圣别神圣性情的成分。
11The Holy Spirit is of such a nature as to make us, the believers, holy with God’s nature. If we understand this, we shall know the meaning of sanctification in the New Testament. New Testament sanctification is to make us holy not merely in position but also in nature. It is to make us holy in nature, even as God is holy. Therefore, we say that the Holy Spirit has the element of the holy divine nature.
基督复活以前，还没有那灵，还没有与更多的成分调和
The Spirit not yet, not compounded with more elements, before Christ’s resurrection
12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。）这一节表明基督复活以前，那灵─与其它成分调和的灵“还没有”。神的灵从起初就有，但主说这话的时候，那灵，就是基督的灵、耶稣基督的灵（腓一19）“还没有”，因为祂尚末得着荣耀。耶稣复活的时候得了荣耀。（路二四26。）祂复活以后，神的灵就成了道成肉身、钉十字架、复活之耶稣基督的灵；基督在复活的那天晚上，把祂吹到门徒里面。（约二十22。）那灵如今是“另一位保惠师”，就是基督受死以前所应许实际的灵。（约十四16～17。）那灵是神的灵时，只有神圣的成分，当祂藉着基督道成肉身、钉十字架、复活成了耶稣基督的灵时，就兼有神圣与属人的成分，带着基督道成肉身、钉十字架、 复活的一切素质与实际。因此，祂如今乃是耶稣基督包罗万有的灵。
12John 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 verse indicates that before Christ’s resurrection, the Spirit — the Spirit compounded with other elements — was “not yet.” The Spirit of God was there from the very beginning, but the Spirit as the Spirit of Christ and the Spirit of Jesus Christ (Phil. 1:19) was “not yet” when the Lord spoke this word, because He was not yet glorified. Jesus was glorified when He was resurrected (Luke 24:26). After His resurrection, the Spirit of God became the Spirit of the incarnated, crucified, and resurrected Jesus Christ, who was breathed into the disciples by Christ in the evening of the day He was resurrected (John 20:22). The Spirit is now “another Comforter,” who is the Spirit of reality promised by Christ before His death (John 14:16-17). When the Spirit was the Spirit of God, He had only the divine element. When He became the Spirit of Jesus Christ through Christ’s incarnation, crucifixion, and resurrection, He had both the divine and human element, with all the essence and reality of the incarnation, crucifixion, and resurrection of Christ. Hence, He is now the all-inclusive Spirit of Jesus Christ.
13从创世记第一章一直到约翰二十章二十二节，都还没有那灵。“那灵”这个词是包罗万有的，因它包含了那灵其它名称的所有成分。我们会看见，那灵包含了实际的灵、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。何等奇妙！
13From the time of Genesis 1 until the time of John 20:22, the Spirit was not yet. The term “the Spirit” is all-inclusive, for it includes all the elements of all the other titles of the Spirit. As we shall see, the Spirit includes 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. How marvelous!
14论到那灵，我劝你们不要跟随传统的教训，那些教训麻醉了许多信徒。我自己就被麻醉了好多年，并且主花了很长的时间才使我清醒过来。我很关心我们中间有些人，尤其是年长的，还是受传统教训的麻醉所影响。这种影响会使你读经麻木。这就是你 研读主话没有得着亮光的原因。你也许还太受传统的影响，太受你自己天然领会的影响。
14Concerning the Spirit, I urge you not to follow the traditional teachings. Those teachings have drugged many believers. I myself was drugged for a number of years, and it took a long time for the Lord to de-drug me. I am concerned that some of us, especially the older ones, are still under the drugging influence of the traditional teachings. This influence may cause you to be in a stupor whenever you read the Bible. This is the reason you do not receive light when you study the Word. You may still be too much under the influence of tradition and of your own natural understanding.
15每当我们来到圣经面前，都必须带着清明的心思，带着没有装载、不被麻醉的心思。此外，我们必须灵里贫穷、心里纯洁。主耶稣说，灵里贫穷、清心的人有福了。（太五3，8。）我们需要有一个灵，不被任何事物所充满、所霸占，我们也需要有一颗纯洁的心，单单寻求主。如果我们有这样的心思，有这样的灵，有这样的心，我们读到主话中的那灵时，就会看见神的灵各样名称的意义。
15Whenever we come to the Bible, we must come with a sober mind, with a mind that has been unloaded and de-drugged. Furthermore, we need to be poor in spirit and pure in heart. The Lord Jesus said that those who are poor in spirit and pure in heart are blessed (Matt. 5:3, 8). We need to have a spirit that is not filled, occupied, with anything, and we need to have a heart that is pure, seeking only the Lord. If we have such a mind, spirit, and heart when we read about the Spirit in the Word, we shall see the significance of all the titles of the Spirit of God.
16那灵没有一个名称是没有意义的。例如，希伯来书十章二十九节说到亵慢恩典的灵。这一节没有说亵慢神的灵，是很有意义的。恩典的灵使我们能彀尝到三一神作我们的享受。这就是恩典的滋味。亵慢恩典的灵是非常严肃的。照希伯来书来看，我们必须留意耶稣使人成圣的血，以及恩典的灵，就是给我们享受的灵。希伯来十章二十九节说明那灵的每一个名称都有意义，因为每一个名称都是专指那灵的一种成分。
16Not one title of the Spirit is without meaning. For instance, Hebrews 10:29 speaks of insulting the Spirit of grace. It is significant that this verse does not speak of insulting the Spirit of God. The Spirit of grace enables us to taste the Triune God as our enjoyment. This is the taste of grace. It is a very serious matter to insult the Spirit of grace. According to the book of Hebrews, we need to care for the sanctifying blood of Jesus and also for the Spirit of grace, the Spirit for our enjoyment. Hebrews 10:29 illustrates the fact that every title of the Spirit is significant, for each title points to a particular element of the Spirit.
实际的灵
The Spirit of reality
17主复活以后，祂论到那灵是另一位保惠师，是实际之灵的话就应验了。祂曾说过，祂要求父另外赐给我们一位保惠师，这一位就是在我们里面实际的灵。然后主继续说，到那日我们就知道祂在父里面，我们在祂里面，祂也在我们里面。祂明确地告诉门徒说，祂不撇下他们为孤儿，祂正到他们这里来。实际的灵来了，事实上就是基督来了，因为基督就是这灵。主耶稣在复活的日子向门徒显现，向他们吹一口气，说：“你们受圣灵。”（约二十22。）这就是实际的灵，含有那灵所有进一步的成分。
17After the Lord’s resurrection, His word concerning the Spirit as another Comforter, as the Spirit of reality, was fulfilled. He had said that He would pray that the Father would give us another Comforter, and that this One would be the Spirit of reality who would be in us. Then the Lord went on to say that in that day we would know that He is in the Father, that we are in Him, and that He is in us. He told the disciples definitely that He would not leave them orphans, but that He would be coming to them. The coming of the Spirit of reality was actually Christ’s coming, for Christ is this Spirit. On the day of His resurrection, the Lord Jesus appeared to His disciples, breathed upon them, and said, “Receive the Holy Spirit” (John 20:22). This was the Spirit of reality, the Spirit containing all the further elements of the Spirit.
18我们不该以为，基督复活以后，那灵就不再是神的灵、主的灵、耶和华的灵，或圣灵了。不，那灵还是神的灵，（罗八9，14，林前二14，）还是耶和华的灵，主的灵，（行传五9，八39，林后三17，）还是圣灵。（行传十六6，罗十五13，16。）此外，这灵也是实际的灵。（约十四17，十五26，十六13。）
18We should not think that since the resurrection of Christ the Spirit is no longer the Spirit of God, the Spirit of the Lord or of Jehovah, or the Holy Spirit. No, the Spirit still is the Spirit of God (Rom. 8:9, 14; 1 Cor. 2:14), still the Spirit of Jehovah, the Spirit of the Lord (Acts 5:9; 8:39; 2 Cor. 3:17), and still the Holy Spirit (Acts 16:6; Rom. 15:13, 16). But in addition this Spirit is the Spirit of reality (John 14:17; 15:26; 16:13).
耶稣的灵带着人性、为人生活、钉十字架的成分
The Spirit of Jesus with the elements of humanity, human living, and crucifixion
19根据使徒行传十六章六节，圣灵禁止保罗和他的同工在亚西亚讲道。但第七节说，耶稣的灵不许他们往庇推尼去。在这两节经文里，首先有圣灵，然后有耶稣的灵。如果我们研读第七节的上下文，我们就会看见保罗那时一直在受苦。因这缘故，耶稣的灵与他同在。耶稣的灵具有人性、为人生活、钉十字架的成分。因为保罗在行传十六章经历了为人的苦难，也经历了基督的死。当时神的灵、主的灵、圣灵便是耶稣的灵，就是道成肉身者的灵，这位道成肉身者在地上生活为人，并且死在十字架上。
19According to Acts 16:6, Paul and his co-workers were “forbidden by the Holy Spirit to speak the word in Asia.” But verse 7 says that the Spirit of Jesus did not allow them to go into Bithynia. In these two verses first we have the Holy Spirit, then the Spirit of Jesus. If we study the context of verse 7, we shall see that Paul was suffering. For this reason, the Spirit of Jesus was with him. The Spirit of Jesus has the elements of humanity, human living, and crucifixion. Because Paul in Acts 16 was experiencing human suffering and was experiencing the death of Christ, the Spirit of God, the Spirit of the Lord, and the Holy Spirit at that juncture were the Spirit of Jesus, the Spirit of the incarnated One who lived on earth as a man and died on the cross.
基督的灵带着复活的成分
The Spirit of Christ with the element of resurrection
20罗马八章九节说：“如果神的灵住在你们里面，你们就不属肉体，乃属灵了；人若没有基督的灵，就不是属基督的。”（另译。）罗马八章九节、十节、十一节与基督的复活有关。九节里基督的灵含有复活的成分。这灵就是同一节所题神的灵，也是第二节所题的生命之灵。
20Romans 8:9 says, “But you are not in the flesh, but in the spirit, if indeed the Spirit of God dwells in you. But if anyone has not the Spirit of Christ, he is not of Him.” Verses 9, 10, and 11 of Romans 8 are concerned with the resurrection of Christ. The Spirit of Christ in verse 9 has the element of resurrection. This Spirit is the Spirit of God mentioned in the same verse and also the Spirit of life mentioned in verse 2.
21在那灵里，有基督的道成肉身、人性、为人生活、受死和复活。这是由那灵种种不同的名称启示出来的。倘若那灵不含道成肉身、为人生活、钉十字架的成分，为甚么祂会称为耶稣的灵？照样，如果那灵不含复活的成分，为甚么祂会称为基督的灵？此外，若是那灵不含神圣的生命，为甚么祂会称为生命之灵？那灵的名称指明了一些事实。因此，基于新约里所使用那灵的名称，我们能彀说，在耶稣的灵里有道成肉身、 人性、为人生活、受苦、钉十字架，而基督的灵里有复活、复活的能力以及神圣的生命。
21In the Spirit we have Christ’s incarnation, humanity, human living, death, and resurrection. This is revealed by the different titles of the Spirit. If the Spirit did not contain the elements of incarnation, human living, and crucifixion, why would He be called the Spirit of Jesus? Likewise, if the Spirit did not contain the element of resurrection, why would He be called the Spirit of Christ? Furthermore, if the Spirit did not contain the divine life, why would He be called the Spirit of life? The titles of the Spirit denote certain facts. Therefore, based on the titles of the Spirit used in the New Testament, we can say that in the Spirit of Jesus we have incarnation, humanity, human living, suffering, and crucifixion, and in the Spirit of Christ we have resurrection, the power of resurrection, and the divine life.
耶稣基督的灵带着人性、为人生活、
The Spirit of Jesus Christ with the bountiful supply of all the elements of humanity, human living, crucifixion, and resurrection
22钉十字架、复活这一切成分的全备供应 在腓立比一章十九节，保罗说到耶稣基督的灵：“因为我知道这事藉着你们的祈求，和耶稣基督之灵全备的供应，终必转成我的救恩。”（恢复版。）保罗写这话的时候是在狱中。虽然他是个囚犯，他也能彀欢乐，因为他有耶稣基督之灵全备的供应。他享受那受苦者耶稣的灵，以及那复活者基督的灵。这灵在保罗受苦的时候供应并扶持他，使他能彀欢乐。因此，保罗在腓立比一章二十至二十一节能彀说：“照着我所切慕所盼望的，没有一事叫我羞愧，只要凡事放胆；无论是生、是死，总叫基督在我身上照常显大。因我活着就是基督，我死了就有益处。”
22In Philippians 1:19 Paul speaks of the Spirit of Jesus Christ: “For I know that for me this shall turn out to salvation through your petition and the bountiful supply of the Spirit of Jesus Christ.” When Paul wrote this word, he was in prison. But even though he was a prisoner, he could rejoice because he had the bountiful supply of the Spirit of Jesus Christ. He enjoyed the Spirit of Jesus, the suffering One, and the Spirit of Christ, the resurrected One. This Spirit supplied and supported Paul in his suffering and enabled him to rejoice. Therefore, Paul could say in Philippians 1:20 and 21, “According to my earnest expectation and hope that in nothing I shall be put to shame, but with all boldness, as always, even now Christ shall be magnified in my body, whether through life or through death; for to me to live is Christ, and to die is gain.”
生命之灵带着神圣生命的丰富
The Spirit of life with the riches of the divine life
23罗马八章二节说：“因为生命之灵的律，在基督耶稣里释放了我，使我脱离罪和死的律了。”（另译。）事实上，生命之灵含有神圣生命的成分是不用说的。随着生命之灵，就有神圣生命的丰富。
23Romans 8:2 says, “For the law of the Spirit of life in Christ Jesus has freed me from the law of sin and of death.” Actually, it goes without saying that the Spirit of life contains the element of the divine life. With the Spirit of life we have the riches of the divine life.
赐生命的灵带着神圣生命的分赐
The life-giving Spirit with the impartation of the divine life
24林前十五章四十五节说，基督这位末后的亚当成了赐生命的灵。接着林后三章六节 说，字句杀死人，那灵却赐人生命。照这些经文来看，那灵也是赐生命的灵。这就是那灵带着神圣生命的分赐。
24First Corinthians 15:45 says that Christ, the last Adam, became a life-giving Spirit. Then 2 Corinthians 3:6 says that although the letter kills, the Spirit gives life. According to these verses, the Spirit is also the life-giving Spirit. This is the Spirit with the impartation of the divine life.
25赐生命的灵有能力赐给我们生命。如今我们里面有生命，然而，我们没有能力把这生命分赐给别人。但生命之灵也是赐生命的灵，这个名称表明祂有能力来分赐生命。因此，“那灵”这个名称蕴含着分赐生命的成分。
25The life-giving Spirit has the ability to give us life. Now we have life within us. However, we do not have the ability to impart this life to others. But the Spirit of life is also the life-giving Spirit. This title indicates that He has the ability to impart life. Therefore, in this title of the Spirit the element of the impartation of life is implied.
主灵带着升天和作元首的成分
The Lord Spirit with the elements of ascension and lordship
26林后三章十八节说：“而且我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为同样的形像，从荣耀到荣耀，如同从主灵变成的。”（恢复版。）在这一节里，保罗没有说到神的灵、圣灵，或生命之灵，而是说到主灵。那灵的这一方面也包含了作元首的成分。主耶稣升天以后成了万有的主。这意思是说，一个名叫耶稣的拿撒勒人已经被立为万有的主了。这个元首地位现今是在那灵里面。在主灵里面，有升天和作元首的成分。
26Second Corinthians 3:18 says, “And we all with unveiled face, beholding and reflecting as a mirror the glory of the Lord, are being transformed into the same image from glory to glory, even as from the Lord Spirit.” In this verse Paul does not speak of the Spirit of God, the Holy Spirit, or the Spirit of life. Rather, he refers to the Lord Spirit. In this aspect of the Spirit the element of lordship is included. The Lord Jesus became the Lord after His ascension to the heavens. This means that a man from Nazareth named Jesus has been made the Lord of all. This lordship is now in the Spirit. In the Lord Spirit we have the elements of ascension and lordship.
恩典的灵带着享受三一神的成分
The Spirit of grace with the element of the enjoyment of the Triune God
27复合的灵也是恩典的灵。（来十29。）恩典的灵具有享受三一神的成分。这个成分就是恩典。
27The compound Spirit is also the Spirit of grace (Heb. 10:29). The Spirit of grace has the element of the enjoyment of the Triune God. This element is grace.
七灵带着七倍的强化
The seven Spirits with the sevenfold intensification
28启示录一章四节说：“约翰写信给亚西亚的七个教会：但愿从那昔是、今是、以后永是的神，和祂宝座前的七灵…有恩典平安归与你们。”（另译。）那灵不但有分赐生命的成分，也有强化的成分。启示录里的七灵暗指那灵带着七倍强化的成分。
28Revelation 1:4 says, “John to the seven churches which are in Asia: Grace to you and peace from Him who is, and who was, and who is coming, and from the seven Spirits who are before His throne.” The Spirit has not only the element of life-impartation, but also that of intensification. The seven Spirits in the book of Revelation imply the Spirit with the element of sevenfold intensification.
带着这些名称所有成分的那灵─包罗万有的灵
The Spirit with all the elements of the titles — the all-inclusive Spirit
29我们把那灵各个方面与各种成分摆在一起，就得着一个总和、总计，就是新约里的那灵。（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。）圣经如何是“那”书，今天神的灵也照样是“那”灵。那灵是包罗万有、经过种种过程、复合的灵。这灵就是神的灵、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。
29When all the aspects and elements of the Spirit are put together, we have a totality, an aggregate, known in the New Testament as 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). As the Bible is the book, so the Spirit of God today is the Spirit. The Spirit is the all-inclusive, processed, compound Spirit. This Spirit is the Spirit of God, 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.
30我们已经看见，在约翰七章三十九节的时候，那灵“还没有”。这是在主耶稣钉十字架、复活得着荣耀以前。但如今我们这些相信基督的人应验了我们的命定─享受那灵，这灵要成为活水的江河，从我们最深处流出来。根据约翰七章三十八节、三十九节，那灵，就是包罗万有的灵，要成为活水的江河，从我们里面流出来。这意思是说，在我们的经历中，一灵成了活水的众江河。这就是对那灵的享受。
30We have seen that at the time of John 7:39, the Spirit was “not yet.” That was before the Lord Jesus was crucified and glorified in resurrection. But now we who believe in Christ may fulfill our destiny of enjoying the Spirit, and this Spirit will become rivers of living water flowing out of our innermost being. According to John 7:38 and 39, the Spirit, the all-inclusive Spirit, will become rivers of living water flowing out of us. This means that in our experience the one Spirit becomes many rivers of living water. This is the enjoyment of the Spirit.
31约翰、保罗、彼得在他们的著作中都说到那灵。保罗使用那灵这个名称，多过其它的称呼。在彼得前书一章二节，彼得不是说圣灵的成圣，而是说那灵的成圣。原因乃是圣灵不如包罗万有的灵这么丰富。在启示录里，约翰没有用神的灵、主的灵，或圣灵这些称呼。启示录中只用到那灵的两个名称：七灵与那灵。一章四节；四章五节；五章六节里有七灵。二章、三章里一再地用到那灵这个名称。启示录十四章十三节也见到这个名称，而末了一次是在启示录二十二章十七节。启示录二十二章十七节说：“那灵和新妇都说来。”（另译。）这启示出那灵是三一神的总和，与完全成熟、成为新妇的教会合而为一。因此，那灵和新妇成为一，并且一同说话如同一人。何等奇妙！
31In their writings John, Paul, and Peter all speak of the Spirit. Paul uses the term the Spirit more than any other title of the Spirit. In 1 Peter 1:2 Peter speaks not of the sanctification of the Holy Spirit, but of the sanctification of the Spirit. The reason is that the Holy Spirit is not as rich as the all-inclusive Spirit is. In the book of Revelation John does not use the titles the Spirit of God, the Spirit of the Lord, or the Holy Spirit. In Revelation only two titles of the Spirit are used: the seven Spirits and the Spirit. In 1:4; 4:5; and 5:6 we have the seven Spirits. In chapters two and three the title the Spirit is used again and again. It is also found in Revelation 14:13, and for the last time, in Revelation 22:17. Revelation 22:17 says, “The Spirit and the bride say, Come.” This reveals that the Spirit as the totality of the Triune God has become one with the church, who is now fully matured to be the bride. Hence, the Spirit and the bride are one and speak as one. How wonderful!
32加拉太三章十四节论到豫先传福音给亚伯拉罕，说：“这便叫亚伯拉罕的福，在耶稣基督里可以临到外邦人，使我们藉着信可以接受那灵的应许。”（恢复版。）神传福音给亚伯拉罕时，应许要把那灵赐给他。又一次，加拉大三章十四节里没有神的灵、主的灵，或圣灵。这一节里有那灵，因为那灵是神所应许亚伯拉罕新约经营的独一福分。这意思是说，神向亚伯拉罕传了那灵的福音。
32With regard to the preaching of the gospel beforehand to Abraham, Galatians 3:14 says, “In order that the blessing of Abraham might come to the nations in Jesus Christ, that we might receive the promise of the Spirit through faith.” God in preaching the gospel to Abraham promised him the Spirit. Once again, in Galatians 3:14 we do not have Spirit of God, the Spirit of the Lord, or the Holy Spirit. In this verse we have the Spirit because the Spirit was the unique blessing of the New Testament economy promised by God to Abraham. This means that to Abraham God preached the gospel of the Spirit.
33我们已经指出，在圣经里，那灵是三一神的总结；三一神经过了种种过程，成为包罗万有、复合、赐生命的灵。因此，那灵一点不差就是三一神自己。然而，这不是没有经过过程的三一神。那灵就是经过了道成肉身、为人生活、钉十字架、复活、升天等过程的三一神。三一神经过了这个过程，如今乃是总结的灵，成了新约的福分。那灵是神经营的福分，论到这福分的福音首先传给了我们的祖宗亚伯拉罕。如今我们这些亚伯拉罕的子孙，应当跟随他的脚踪，享受那灵作神新约经营的独一福分。
33We have pointed out that in the Bible the Spirit is the consummation of the Triune God after the process of becoming the all-inclusive, compound, life-giving Spirit. Hence, the Spirit is nothing less than the Triune God Himself. However, this is not the Triune God apart from the process through which He has passed. The Spirit is the Triune God after He has passed through the process of incarnation, human living, crucifixion, resurrection, and ascension. Having passed through this process, the Triune God is now this consummate Spirit as the blessing of the New Testament. The Spirit is the blessing of God’s economy. First the gospel concerning this blessing was preached to our father Abraham. Now, as children of Abraham, we should follow his steps to enjoy the Spirit as the unique blessing of God’s New Testament economy.
复合之灵的功用
The function of the compound Spirit
34我们已经看见复合之灵的成分，现在我们可以说到这灵的功用。复合之灵的功用就是涂抹神的居所及其器具、器皿，（出三十26～29，）并且膏神的祭司体系。（三十30。）这表明复合的灵乃是为着神的建造和祭司体系的。如果我们不是为着神的建造和祭司体系，我们就无法有分于复合的灵，虽然我们可以稍稍享受、稍稍有分于神的灵、主的灵、圣灵，但惟有为着神的建造和祭司体系的人，才能享受复合、包罗万有、经过种种过程的灵。复合的灵所有的成分，所有丰富的素质，全是为着神的居所和神的祭司体系。
34Having seen the elements of the compound Spirit, we may now say a word regarding the function of this Spirit. The function of the compound Spirit is to anoint the dwelling place of God with its furniture and utensils (Exo. 30:26-29) and to anoint the priesthood of God (30:30). This indicates that the compound Spirit is for God’s building and for His priesthood. If we are not for God’s building and priesthood, we cannot have any share in the compound Spirit, although we may have some enjoyment of and participation in the Spirit of God, the Spirit of the Lord, and the Holy Spirit. Only those who are for the building of God and the priesthood of God can have the enjoyment of the compound, all-inclusive, processed Spirit. All the ingredients, all the rich elements, of the compound Spirit are for God’s house and God’s priesthood.