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出埃及记生命读经 · 第162篇

复合的膏油─复合的灵（三）

The compounded ointment — the compound Spirit (3)
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；彼得前书四章十四节。
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; 1 Pet. 4:14
2彼得前书四章十四节说：“你们若在基督的名里受辱骂，便是有福的；因为荣耀和神的灵停在你们身上。”（另译。）在这一节里，彼得说到荣耀的灵。最近有人问我，荣耀的灵与那灵的其它方面有甚么关系。荣耀的灵不像那灵的其它方面与神的性情有密切的关系。此外，出埃及记三十章里复合之膏油的豫表并没有说出与神的荣耀有密切的关系。与橄榄油调和的成分就是这四种香料。这些成分不是为着彰显，也不是为着荣耀。
2First Peter 4:14 says, “If you are reproached in the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you.” In this verse Peter speaks of the Spirit of glory. Recently I was asked how the Spirit of glory is related to other aspects of the Spirit. The Spirit of glory is not related as much to the nature of God as other aspects of the Spirit are. Furthermore, the type of the compound ointment in Exodus 30 does not indicate much that is related to the glory of God. The four spices that were mingled with the olive oil are all elements. These elements are not for expression; they are not for glory.
由神的性情组成
Constituted of God’s nature
3除了彼得前书四章十四节以外，以上所引的经文都是与经过种种过程、包罗万有、赐生命之灵的性质、本质或成分有关。神的灵具有神性的成分，就是神之所是的成分。耶和华的灵具有神圣三一的成分，就是父、子、灵的成分。圣灵具有圣别、神圣性情的成分。因为圣灵具有这种成分，祂就能使我们在性情上成圣，甚至像神那样的圣别。这个成圣的过程开始于主耶稣在马利亚的腹中成孕。路加一章三十五节说到祂是“圣物”。因为主耶稣是由圣灵成孕，祂不仅仅地位上是圣别的，组成上也是圣别的。
3Apart from 1 Peter 4:14, all the verses quoted above are related to the nature, the essence, or the element of the processed, all-inclusive, life-giving Spirit. The Spirit of God has the element of divinity, the element of what God is. The Spirit of Jehovah has the element of the divine Trinity, the element of the Father, the Son, and the Spirit. The Holy Spirit has the element of the holy divine nature. Because the Holy Spirit has this element, the Holy Spirit can make us holy in nature, even as God is holy. This process of sanctification began with the conceiving of the Lord Jesus in the womb of Mary. Luke 1:35 speaks of Him as “the holy thing.” Because the Lord Jesus was conceived of the Holy Spirit, He is holy in constitution, not merely in position.
4从亚当时代一直到主耶稣降生的时候，其间所存活的人没有一个性情上是圣的。就着分别归神的意义来说，许多人已经成圣了，但这些成圣的人没有一人因着神的性情而成圣。换句话说，他们没有一人是由神的圣别性情组成的。例如，亚伦虽然成圣作祭司事奉神，但他没有由神的圣别性情所组成。因此，神的灵带着神性的成分，以及耶和华的灵带着三一神的成分，来成为圣灵，带着圣别神圣性情的成分，好产生一个由神的圣别性情所组成的孩子。根据路加一章三十五节，这孩子要称为“圣物”或“圣者”。祂不但就着分别归神的意义来说是圣的，祂在性情上也是圣的，因为圣别、神圣的性情已经组成到祂里面了。
4Not one of those who lived from the time of Adam until the birth of the Lord Jesus was holy in nature. Many had been sanctified in the sense of being separated unto God, but none of these sanctified ones was made holy with God’s nature. In other words, none of them had been constituted of the holy nature of God. For example, although Aaron was sanctified to serve God as a priest, he was not constituted of God’s holy nature. Therefore, the Spirit of God with the element of divinity and the Spirit of Jehovah with the element of the Trinity came as the Holy Spirit, the Spirit with the element of the holy divine nature, to produce a child who would be constituted of God’s holy nature. According to Luke 1:35, that child is called the “holy thing” or “the holy One.” He was holy not only in the sense of being separated unto God, but He was holy in nature, for the holy divine nature had been constituted into Him.
5新约的成圣就包含了由神的圣别性情所组成。就这一面说，成圣乃是道成肉身的延续。在道成肉身里，主耶稣由神圣别的性情所组成。如今藉着成圣的过程，我们相信基督的人也由神的性情所组成。如果我们看见这一点，我们就会晓得，今天基督徒中间成圣的教训非常肤浅，甚至比旧约里成圣的观念还要肤浅。事实上，新约的成圣就是道成肉身。这是圣别、神圣的性情道成肉身进到我们的人性里，使我们在性情上成圣，甚至像神自己那样的圣别。
5In the New Testament sanctification includes being constituted of the holy nature of God. In this sense, sanctification is a continuation of incarnation. In the incarnation, the Lord Jesus was constituted of the holy nature of God. Now through the process of sanctification, we who believe in Christ are also being constituted of God’s nature. If we see this, we shall realize that the teachings concerning sanctification among Christians today are very shallow, even more shallow than the concept of sanctification found in the Old Testament. Actually, New Testament sanctification is incarnation. It is the incarnation of the holy divine nature into our humanity so that we may become holy in nature, even as God Himself is holy.
6“圣灵”这个名称暗指神圣别性情的成分。我们在前面的信息里指出，旧约里没有用过这个名称。诗篇五十一篇十一节里“你的圣灵”该是“你圣别的灵”。以赛亚六十三章十节、十一节里“祂的圣灵”该是“祂圣别的灵”。
6The title “the Holy Spirit” implies the element of God’s holy nature. As we pointed out in the foregoing message, this title is not used in the Old Testament. In Psalm 51:11 “thy Holy Spirit” should be “the Spirit of Thy holiness.” In Isaiah 63:10 and 11, “his Holy Spirit” should be “the Spirit of His holiness.”
实际的灵
The Spirit of reality
7那灵在神的灵、耶和华的灵、圣灵这些方面，都是神新约经营的豫备。在神新约经营里，首先有实际的灵。离了实际的灵，我们在经历中就无法有神性、三一神，或神的圣别性情。这些对我们只不过是名词。我们如果没有实际的灵，我们就不会有神性的实际、三一神的实际，以及圣别、神圣性情的实际。这些事的实际都是实际的灵。
7The aspects of the Spirit as the Spirit of God, the Spirit of Jehovah, and the Holy Spirit are all preliminary to God’s New Testament economy. In God’s New Testament economy we first have the Spirit of reality. Apart from the Spirit of reality, in our experience we could not have divinity, the Trinity, or the holy nature of God. These would be nothing more than terms to us. We would not have the reality of divinity, the reality of the Trinity, and the reality of the holy divine nature, if we did not have the Spirit of reality. The reality of all these matters is the Spirit of reality.
8主耶稣在地为人的时候，还没有实际进到人里面。实际是有，因为基督自己就是实际。但这实际只是在门徒们中间，还没有进到门徒们里面。因此，主告诉门徒说，祂去是与他们有益的。祂去的目的是要改变形状，从肉身的形状变成那灵的形状。这个改变一完成，祂的实际就成了那灵的实际，而那灵就会成为实际的灵。然后这实际的灵就要来住在门徒里面。在约翰十四章十七节主耶稣说：“就是实际的灵，乃世人不能接受的；因为不见祂，也不认识祂；你们却认识祂；因祂常与你们同在，也要在你们里面。”（另译。）因着实际的灵已经进到我们里面，现今实际就住在我们里面了。
8While the Lord Jesus was still on earth, reality had not yet entered into man. The reality was present, for Christ Himself is reality. But this reality was only among the disciples; it had not yet come into them. Therefore, the Lord told the disciples that it was expedient for them that He go away. The purpose of His going was for Him to have a change in form, a change from the form of the flesh to the form of the Spirit. As soon as this change had been accomplished, His reality would become the reality of the Spirit, and the Spirit would become the Spirit of reality. Then this Spirit of reality would come to abide in the disciples. The Lord Jesus said in John 14:17, “Even the Spirit of reality, whom the world cannot receive, because it does not behold Him or know Him; but you know Him, because He abides with you and shall be in you.” Because the Spirit of reality has come into us, reality now abides in us.
耶稣的灵
The Spirit of Jesus
9耶稣的灵就是道成肉身、人性、为人生活、钉十字架的灵，尤其是那灵包含主受苦的那一面。主耶稣的一生，从降生到埋葬，都是受苦的一生。祂降主在马槽里，表明祂要过着受苦的生活。祂降生后不久，就开始逃亡，这是祂所受的苦。祂的家人逃往埃及后回到圣地，却不能住在犹太地。他们必须住在加利利，住在拿撒勒这座被人藐视的城里。“耶稣的灵”这个名称暗指主为人生活中的苦难。主为人生活的精粹如今就包含在耶稣的灵里。
9The Spirit of Jesus is the Spirit of incarnation, humanity, human living, and crucifixion. In particular, it is the aspect of the Spirit that includes the Lord’s sufferings. The entire life of the Lord Jesus from birth to burial was a life of suffering. He was born in a manger, an indication that He would live a life of suffering. Shortly after He was born, He became a refugee. That was part of His sufferings. When His family returned to the holy land after fleeing to Egypt, it was not possible for them to stay in Judea. They had to live in Galilee, in the despised city of Nazareth. The title “the Spirit of Jesus” implies the Lord’s sufferings in His human life. The extract of the Lord’s human life is included now in the Spirit of Jesus.
那灵的其它名称
Other titles of the Spirit
10那灵也是基督的灵、耶稣基督的灵、生命之灵、赐生命的灵、主灵。基督的灵包含了基督复活的成分、精粹。耶稣基督的灵包含了道成肉身、人性、为人生活、受苦、钉十字架、复活。生命之灵乃是神圣生命的实际。基督是生命，也是赐生命者。那灵是生命之灵，也是赐生命的灵。就着赐生命的灵来说，那灵有能力把生命分赐给我们。“主灵”这个名称暗指基督的升天和作元首。今天那人耶稣基督乃是万有的主，祂作 元首的实际乃是在那灵里面。我们接触那灵的时候，就摸着主升天和作元首的成分。
10The Spirit is also the Spirit of Christ, the Spirit of Jesus Christ, the Spirit of life, the life-giving Spirit, and the Lord Spirit. The Spirit of Christ includes the element, the extract, of Christ’s resurrection. The Spirit of Jesus Christ includes incarnation, humanity, human living, suffering, crucifixion, and resurrection. The Spirit of life is the reality of the divine life. Christ is both life and the Giver of life. The Spirit is both the Spirit of life and the life-giving Spirit. As the life-giving Spirit, the Spirit has the ability to impart life to us. The title “the Lord Spirit” implies the ascension and lordship of Christ. Today the man Jesus Christ is the Lord of all. The reality of His lordship is in the Spirit. When we contact the Spirit, we touch the element of the Lord’s ascension and lordship.
11那灵也是恩典的灵。那灵的这一方面与享受三一神有关，因为三一神自己就是我们的恩典。希伯来十章二十九节是非常要紧的经节，说到使人成圣的血和恩典的灵。
11The Spirit is also the Spirit of grace. This aspect of the Spirit is related to the enjoyment of the Triune God, for the Triune God is Himself our grace. Hebrews 10:29, a very important verse, speaks of both the sanctifying blood and the Spirit of grace.
12最后，在启示录里，那灵称为七灵。“七灵”这个名称表明那灵已经强化了七倍。这灵强化了所有的成分：祂强化了神性、三一性、道成肉身、钉十字架、复活的能力、实际的本质、神圣生命的分赐，也强化了作我们享受的恩典。
12Eventually, in the book of Revelation, the Spirit is called the seven Spirits. The title “the seven Spirits” indicates that the Spirit has been intensified sevenfold. This Spirit intensifies all the elements of the Spirit: He intensifies divinity, the Trinity, incarnation, crucifixion, the power of resurrection, the essence of reality, the imparting of the divine life, and grace as our enjoyment.
13最终，神的灵就是那灵。我们已经指出，那灵乃是祂种种名称，各种成分的总和、总计。因此，那灵就是包罗万有的灵。
13Ultimately, the Spirit of God is the Spirit. As we have pointed out, the Spirit is a totality, an aggregate, of all the elements of all the titles of the Spirit. Hence, the Spirit is the all-inclusive Spirit.
荣耀的灵
The Spirit of glory
14彼得前书四章十四节里荣耀的灵乃是彰显的灵。彼得在前书里只题起那灵三次。他说到那灵的成圣、基督的灵，和荣耀的灵。（一2，11，四14。）在彼得前书生命读经里我们曾指出，彼得甚至有胆量指明，基督之灵的功用不仅随着新约的信徒，也随着旧约里的先知。
14The Spirit of glory in 1 Peter 4:14 is the Spirit of expression. In his First Epistle, Peter refers to the Spirit only three times. He speaks of sanctification of the Spirit, of the Spirit of Christ, and the Spirit of glory (1:2, 11; 4:14). In our Life-study of 1 Peter we pointed out that Peter even had the boldness to indicate that the function of the Spirit of Christ is not only with the New Testament believers, but was also with the prophets in the Old Testament.
15在神的经营里，事实是一回事，而事实的成就又是另一回事。例如，主钉十字架大约是在一千九百年前。但在神眼中，早在道成肉身以前，甚至创立世界的时候，基督钉十字架的事实就存在了。从神的观点来看，每一件事，包括基督的受死在内，都是永远的。神关心事实，过于关心时间里事实的成就。想想神的拣选这个荣耀的事实。父神在创立世界以前就拣选了我们，但这个事实还需要在时间里来成就。
15In God’s economy a fact is one thing, and the accomplishment of the fact is another. For example, the accomplishment of the Lord’s crucifixion occurred approximately nineteen hundred years ago. But long before the incarnation, even from the foundation of the world, the fact of the crucifixion of Christ existed in the sight of God. From God’s point of view, everything, including the death of Christ, is eternal. What God cares for is the fact, rather than the accomplishment of the fact in time. Consider the divine fact of God’s selection. God the Father selected us before the foundation of the world. But this fact still had to be accomplished in time.
16彼得论到那灵的简短著作表明，使人成圣的灵就是内住在我们里面基督的灵。彼得没有说到基督在我们里面，他的书信里一点没有题起基督的内住。有一节指明基督的灵在我们里面。如果基督的灵在旧约的先知里面，这灵就更在我们里面了！
16Peter’s brief writing concerning the Spirit indicates that the sanctifying Spirit is the Spirit of Christ who indwells us. Peter does not say anything about Christ being in us. There is not a word in his Epistles concerning the indwelling of Christ. One verse indicates that the Spirit of Christ is in us. If the Spirit of Christ was in the Old Testament prophets, then how much more is this Spirit in us?
17末了，彼得题起荣耀的灵。说到这灵的上下文，乃是圣徒对苦难和逼迫的经历。对于受苦的圣徒，那灵不但在他们里面是神圣成分的内住，在他们身上也是荣耀。每一个真实的殉道者都是这样。我已经告诉过你们，在中国拳匪之乱期间，一个青年女子殉道的事例。有一个年轻人看见她，后来向我作见证说，她脸上的荣耀发光。他告诉我，她的脸上满了荣光。这光就是主荣耀的照耀。荣耀的灵的确在她身上。
17Last, Peter mentions the Spirit of glory. The context of this reference to the Spirit is the saints’ experience of suffering and persecution. To the suffering saints, the Spirit was not only in them as the indwelling of the divine element, but the Spirit was also upon them as glory. This is true of any genuine martyr. I have already told you of the case of the young woman who was martyred during the Boxer Rebellion in China. A young man who saw her, later testified to me that she was shining with glory. He told me that her face was full of light. This light was the shining of the Lord’s glory. The Spirit of glory surely was upon her.
18几年前，我听说有一个传教士殉道了。这位传教士写过一首诗说，每一个殉道者的脸都像天使的脸，每一个殉道者的心都像狮子的心。我也要说，每一个真正的殉道者都有荣耀之灵的照耀。荣耀的灵就是内住的灵、基督的灵、恩典的灵，成了照耀在信徒身上的荣耀。
18Years ago I was told about a missionary who was martyred. This missionary had written a poem which says that the face of every martyr is like the face of an angel, and the heart of every martyr is like the heart of a lion. I would also say that with every genuine martyr there is the shining of the Spirit of glory. The Spirit of glory is the indwelling Spirit, the Spirit of Christ and the Spirit of grace, becoming the glory shining upon the believers.
圣别的灵
The Spirit of holiness
19在罗马一章四节保罗说到圣别的灵：“按圣别的灵是从死里复活，以大能标明为神的儿子。”（恢复版）这里圣别的灵与罗马一章三节里的肉体相对。三节里的肉体怎样是指基督属人的本质；照样，本节里的灵也不是指神圣灵的身位，而是指基督神圣的本质，就是“神格的丰满。”（西二9。）基督神圣的本质就是灵神自己，（约四24，）是圣别的，满了圣别的性情和特质。
19In Romans 1:4 Paul refers to the Spirit of holiness: “And was designated the Son of God in power according to the Spirit of holiness out of the resurrection of the dead.” The Spirit of holiness here is in contrast to the flesh in Romans 1:3. As the flesh in verse 3 refers to the human essence of Christ, so the Spirit in this verse does not refer to the person of the Holy Spirit of God, but to the divine essence of Christ, which is “the fullness of the Godhead” (Col. 2:9). This divine essence of Christ, being God the Spirit Himself (John 4:24), is of holiness, full of the nature and quality of being holy.
20那些逼迫基督、敌挡基督的人，认为祂不过是一个普通的人。藉着圣别的灵，祂在复活里被显明、被标出是神的儿子。不错，祂是一个人，然而祂有神儿子的性情。
20Those who persecuted Christ and opposed Him regarded Him as nothing more than a common man. Through the Spirit of holiness He was designated, marked out, in resurrection as the Son of God. Yes, He is a man, but He has the nature of the Son of God.
21“圣别的灵”这个词的确很难懂，很难解释。译者发现很难断定要不要以英文大写字母来拼出本节的“灵”字。这里的灵是指圣灵，还是指主耶稣属人的灵呢？主死的时候，将祂的灵交给神。（路二三46。）虽然我们无法清楚地阐释“圣别的灵”，但我们的确晓得，藉着圣别的灵，基督在复活里标明是神的儿子。
21The term “the Spirit of holiness” is actually very difficult to understand or interpret. Translators have found it hard to decide whether or not to spell the word “Spirit” in this verse with a capital letter. Does the Spirit here refer to the Holy Spirit, or does it refer to the human spirit of the Lord Jesus? When the Lord died, He committed His spirit to God (Luke 23:46). However, although this matter of the Spirit of holiness cannot be clearly defined, we do know that it was by the Spirit of holiness that Christ in resurrection was designated the Son of God.
不将神圣的启示系统化
Not systematizing the divine revelation
22如果我们想要把圣经里的神圣启示系统化，我们就会自找麻烦。我们属人的生命尚且难以分析，何况是三一神和那灵的本质？我们人类有生命。我们有比阿司（bios）生命，也有朴宿克（psuche）生命。我们死的时候，是那一种生命死去？是比阿司生命，还是朴宿克生命？无神论者说：人死的时候，生命就消灭了。他们说，人死一了百了、一无存留。他们认为人与动物没有两样。中共故总理周恩来指示人把他的遗体火化，还把骨灰从飞机上撒出去。他是一个无神论者，相信死后甚么都不存留。然而我们相信活神，相信圣经。
22If we try to systematize the divine revelation in the Bible, we shall get into trouble. It is difficult to analyze our human life, much less the nature of the Triune God and the Spirit. As human beings, we have life. We have a bios life and also a psuche life. When we die, what kind of life is it that dies? Is it the bios life or the psuche life? Atheists claim that when a person dies, his life is extinguished. They say that nothing remains after death. They regard human beings the same as animals. The late Premier of China, Chou En-Lai, instructed that his body be cremated and that his ashes be scattered from an airplane. He was an atheist who believed that nothing remains after death. But we believe in the living God and in the Scriptures.
23我们也灵活地相信三分法；我们相信人有三部分─灵、魂、体。一个人重生以后，有三种生命：比阿司生命、朴宿克生命，以及重生的灵带着神圣的生命。因此，我们要阐释生命就非常困难了。当你说到生命，你所指的是甚么？根据路加十六章里主的话，财主和拉撒路都死了。他们的比阿司虽然死了，他们的魂，他们的朴宿克却仍旧活着。
23Also, in a living way, we believe in trichotomy: we believe that man is of three parts — spirit, soul, and body. After a person is regenerated, he has three lives: a bios life, a psuche life, and a regenerated spirit with the divine life. Because of this, it is extremely difficult for us to define life. When you speak of life, what do you mean? According to the Lord’s word in Luke 16, both the rich man and Lazarus died. Although they died in their bios, they were still alive in their soul, in their psuche.
24我这么说是要指出，我们不同意神学家系统化的作法。生命奥秘的事是不可能系统化的。我们查考那灵，尤其是罗马一章四节里圣别的灵，不该企图把神话语中的启示系统化。我们查考三一神的事也当谨慎。我们不该想把三一神的启示系统化，只该相信圣经中论到三一神所说的话。
24I say this in order to point out that we do not agree with the systematizing of the theologians. It simply is not possible to systematize the mysterious things of life. As we consider the Spirit and in particular the Spirit of holiness in Romans 1:4, we should not become involved in the attempt to systematize the revelation in the Word of God. We should also be cautious when considering the Trinity. Instead of trying to systematize the revelation concerning the Triune God, we should simply believe whatever the Bible says concerning the Trinity.