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出埃及记生命读经 · 第163篇

复合的膏油所豫表复合之灵的成分（一）

The ingredients of the compound Spirit typified by the compounded ointment (1)
1读经： 出埃及记三十章二十三至三十节；约翰一书二章十八至二十七节；四章一至三节，六节；罗马书八章十六节；哥林多前书六章十七节；加拉太书五章二十二至二十四节；罗马书八章十三节。
1Scripture Reading: Exo. 30:23-30; 1 John 2:18-27; 4:1-3, 6; Rom. 8:16; 1 Cor. 6:17; Gal. 5:22-24; Rom. 8:13
2我们已经看见，复合的膏油乃是复合之灵的豫表。在本篇信息和以下两篇信息里，我们首先要来看复合之灵的成分，然后要来看复合之灵的功用。事实上，我们所关心的主要是功用。但要懂复合之灵的功用，我们就必须看见这灵的成分。认识这一点，也会帮助我们了解约翰一书二章十八至二十七节。
2We have seen that the compounded ointment is a type of the compound Spirit. In this message and in the two messages following we shall first consider the ingredients of the compound Spirit, and then we shall consider the function of the compound Spirit. Actually, our main concern will be with the function. But in order to understand the function of the compound Spirit, we need to see the ingredients of this Spirit. Knowing this will also help us to understand 1 John 2:18-27.
3如果我们仔细读过约翰一书二章十八至二十七节，也查考过上下文，我们就会看见，约翰说到膏油的涂抹是与敌基督者有关。十八节清楚地说：“孩童们哪，如今是末时了；就如你们曾听见说，敌基督的要来，现在已经有好些敌基督的来了；从此我们就知道如今是末时了。”（另译。）然后十九节继续说，这些敌基督的“从我们中间出去，却不是属我们的；因为若是属我们的，他们就会留在我们中间；但他们出去，显明他们都不是属我们的”。（另译。）以后在二十节约翰说，我们信徒“有从那圣者来的膏油涂抹”。（另译。）这指明约翰论膏油涂抹的话与论敌基督者的警告有关。
3If we read 1 John 2:18 through 27 carefully and consider the context, we shall see that John speaks of the anointing in relation to dealing with the Antichrist. Verse 18 clearly says, “Young children, it is the last hour, and even as you heard that antichrist is coming, even now many antichrists have come; whereby we know that it is the last hour.” Then in verse 19 John goes on to say that these antichrists “went out from us, but they were not of us; for if they had been of us, they would have remained with us; but they went out that they might be manifested that they all are not of us.” After this, in verse 20, John says that we the believers have an “anointing from the Holy One.” This indicates that John’s word concerning the anointing has something to do with his warning concerning Antichrist.
4约翰的福音和书信是在一些基督身位的异端偷偷进来的时候写成的。这些异端有一派宣称基督是神圣的，然而否认祂是人。根据这一种异端教训说，基督是神，但祂不是人；这是论到基督人性的异端。根据另一种异端教训说，基督是人，但不是神圣的；它宣称基督是人，而不是神。这是关乎基督神性的异端。因此，这两种异端学派就代表两种极端。
4John’s Gospel and Epistles were written at a time when different heresies concerning the Person of Christ were creeping in. According to one of these heresies, it was claimed that Christ was divine, but it was denied that He was human. According to this heretical teaching, Christ was God, but He was not a man. This is a heresy related to Christ’s humanity. According to another heretical teaching, Christ was human, not divine; it was claimed that He was a man, but not God. This is a heresy with respect to Christ’s deity. Therefore, these two heretical schools represent two extreme positions.
5约翰在福音书里宣告说，是神的话成了肉身。（一1，14。）约翰一章十四节里的“话”字，没有疑问，是指基督的人性。话就是神，这话成了肉身，成了一个人。这启示出基督是神，也是人。凡是真基督徒都承认：耶稣基督是神，也是人。历代以来，许许多多的大教师都用“神人”这个词来表达基督是神，也是人的事实。祂在道成肉身以前就是神，但藉着道成肉身成了一个人。因此，基督道成肉身以后是神也是人，就是神人。
5In his Gospel John declares that the Word, which is God, became flesh (1:1, 14). The word “flesh” in John 1:14 no doubt refers to Christ’s humanity. The Word is God, and this Word became flesh, a man. This reveals that Christ is both God and man. All genuine Christians confess that Jesus Christ is both God and man. Throughout the centuries, a number of great teachers have used the term “God-man” to express the fact that Christ is God and man. He was God before incarnation, but through incarnation He became a man. Therefore, after His incarnation, Christ was both God and man, the God-man.
6约翰一书二章二十节、二十七节说到出埃及记三十章里复合的膏油所豫表的膏油涂抹。这些经文里的膏油涂抹是一个表记，说出它的根源在于出埃及记三十章里膏油的豫表。这膏油是复合的膏油，含有许多成分。基本成分是橄榄油。我们可用今天的油漆作为复合之膏油的简单说明。这种漆的基本成分是油，加上了其它的成分或素质。同样的原则，橄榄油的基本成分加上了四种香料，为要产生复合的膏油。这复合的膏油是由橄榄油与四种香料融合而成的。了解这个复合品的所有成分以及它们所表征的是甚么，对我们很有帮助。
6First John 2:20 and 27 speak of the anointing typified by the compound ointment in Exodus 30. The anointing in these verses is a sign that has its source in the type of the anointing oil in Exodus 30. The anointing oil was a compounded ointment, an ointment containing a number of elements. The basic element was olive oil. We may use today’s oil-based paint as a simple illustration of the compounded ointment. The basic element of this kind of paint is oil, and to this oil other ingredients or elements are added. In the same principle, to the basic element of olive oil the four spices were added to produce a compounded ointment. This compounded ointment was formed by blending olive oil with four spices. It is very helpful for us to know all the elements of this compound and what they signify.
7基督的灵是复合的膏油这个豫表的应验。基督的灵就是复合的灵，而这灵就是包罗万有赐生命的灵。如果我们了解这灵的成分，就能彀了解复合之灵的功用。我们会看见，那灵的功用是涂抹我们。这就是约翰一书二章二十节、二十七节说到膏油涂抹的原因。
7The Spirit of Christ is the fulfillment of the type of the compounded ointment. The Spirit of Christ is the compound Spirit, and this Spirit is the all-inclusive life-giving Spirit. If we understand the ingredients of this Spirit, we shall be able to understand the function of the compound Spirit. As we shall see, the function of the Spirit is to anoint us. This is the reason 1 John 2:20 and 27 speak of the anointing.
复合之灵的成分
The ingredients of the compound Spirit
独一的神─一欣橄榄油
The only God — the one hin of olive oil
8构成复合之灵的成分、元素是甚么？头一个成分是独一的神，由橄榄油和橄榄油的分量─一欣─所表征。按希伯来的度量，一欣乃是一个完整的单位。就这一面说，一欣就好比一磅是十六盎斯的完整单位。因此，一欣是一种希伯来的说法，表征一个完整的单位。出埃及记三十章里的一欣橄榄油是表征独一的神、创造者。（提前一17，罗十六27，出三十24。）
8What are the ingredients, the elements, that constitute the compound Spirit? The first element is the only God, the unique God, signified both by the olive oil itself and also by the quantity of olive oil, a hin. In Hebrew measurement, a hin is a complete unit. In this sense, a hin can be compared to a pound as a complete unit of sixteen ounces. A hin is, therefore, a Hebrew expression signifying a complete unit. The one hin of olive oil in Exodus 30 signifies the only God, the Creator (1 Tim. 1:17; Rom. 16:27; Exo. 30:24).
9一欣橄榄油是复合之膏油的基础，表征独一的神是复合之灵的基础。这种领会既合逻辑又有意义。我们相信神，但不像犹太人信得那么简单。我们乃是照着新约的完整 启示来相信神。在新约里，神不再仅仅带着神性的单一成分，因为祂已经与其它的成分调和了。
9One hin of olive oil as the base of the compounded ointment signifies the unique God as the base of the compound Spirit. This understanding is logical and meaningful. We believe in God, but not in the simple way of the Jews. Instead, we believe in God according to the complete revelation of the New Testament. In the New Testament God is no longer merely God with the single element of divinity, for He has been mingled with other elements.
10请再想想看，香料与橄榄油融合，为要产生复合的膏油。首先，橄榄油只有一种成分。但它与四种香料调和、融合以后，就不再只有单一的成分了。它已经成了五种成分的复合品。这五种成分，一种─油─是基础，其它的─四种香料─是复合的成分。这表明在旧约里，神的灵只有一种成分，这种成分就是独一的神、创造者。然而新约启示出，有一段融合、调和的过程发生了。这段过程包含了基督的道成肉身、为人生活、钉十字架、复活、升天。经过这段融合、调和的过程以后，神的灵就不再只有一种成分了。如今祂乃是复合的灵。然而，这灵仍有独一的神为基础。这个基础─独一的神，由一欣橄榄油所豫表。
10Consider again the blending of the spices with the olive oil to produce the compounded ointment. First, the olive oil was of one element. But after it was compounded, or blended, with four kinds of spices, it no longer had just a single element. It had become a compound of five elements. Of these five elements, one — the oil — is the base, and the others — the four spices — are the ingredients for compounding. This indicates that in the Old Testament the Spirit of God was of one element, and that element was the unique God, the Creator. However, the New Testament reveals that a process of blending, of compounding, has taken place. This process involved Christ’s incarnation, human living, crucifixion, resurrection, and ascension. After passing through this process of blending, compounding, the Spirit of God is no longer simply the Spirit with one element. Now He is the compound Spirit. However, this Spirit still has the unique God as the base. This base, the one God, is typified by the hin of olive oil.
三一神─父、子、灵─四种香料中三个单位的分量
The Triune God, the Father, the Son, and the Spirit — the three units of the measure of the four spices
11在复合的灵里也有三一神─父、子、灵。也许你会希奇，怎么可能看见三一神由复合的膏油所豫表。在膏油里，三一神由四种香料中三个单位的分量来豫表。（出三十23～24。）在复合的膏油里，有没药五百舍客勒，肉桂和菖蒲各二百五十舍客勒，桂皮五百舍客勒。香料虽然有四种，但分量上共有三个单位的五百舍客勒。然而我们如何才能把这一点应用到三一神身上呢？头一个单位是没药五百舍客勒。然而，第二个单位的五百舍客勒分为两半；肉桂二百五十舍客勒，菖蒲二百五十舍客勒。第三个单位是桂皮五百舍客勒。请注意，裂开分为两半的是第二个单位、中间的单位。当然这是指三一神的第二位─子─以及祂的钉十字架。
11In the compound Spirit we also have the Triune God, the Father, the Son, and the Spirit. Perhaps you are wondering how it is possible to see the Triune God typified by the compounded ointment. In this ointment the Triune God is typified by the three units of the measure of the four spices (Exo. 30:23-24). In the compounded ointment there were five hundred shekels of myrrh, two hundred fifty shekels each of cinnamon and calamus, and five hundred shekels of cassia. Although there were four spices, there was a total of three units of five hundred shekels in measure. But how can we apply this to the Triune God? The first unit is five hundred shekels of myrrh. However, the second unit of five hundred shekels is split in half: two hundred fifty shekels of cinnamon and two hundred fifty shekels of calamus. The third unit is five hundred shekels of cassia. Notice that it is the second unit, the middle one, that is split into two parts. Surely this points to the Second of the Triune God, the Son, and to His crucifixion.
12圣经里最大的教训就是神圣的三一。根据希伯来文，圣经里头一次题起神，（创一1，）用的是“以罗欣”这个字。“以罗欣”这个名所指的神是复数的，这暗指三一神。此外，创世记一章二十六节告诉我们，神要创造人的时候，对自己说：“我们要照着我们的形像，按着我们的样式造人。”这又指明神是三一的。然而，这当然不是对三一神的清楚启示。马太二十八章十九节有这样一个清楚的启示，就是主耶稣复活以后，嘱咐祂的门徒说：“所以你们要去，使万民作我的门徒，把他们浸入父、子、圣灵的名里。”（另译。）这里有一个名说到神格的三位─父、子、灵。
12The greatest teaching in the Bible is that of the Trinity of the Godhead. According to the Hebrew language, the first time God is mentioned in the Bible (Gen. 1:1), the word Elohim is used. The name Elohim, meaning God, is in the plural. This is a hint of the Trinity. Furthermore, we are told in Genesis 1:26 that when God was about to create man, He said to Himself, “Let us make man in our image, after our likeness.” This is another indication that God is triune. However, it is not, of course, a clear revelation of the Trinity. We have such a clear revelation in Matthew 28:19, where, after His resurrection, the Lord Jesus gave this charge to His disciples: “Go therefore and disciple all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” Here we have one name for the Three of the Godhead, for the Father, the Son, and the Spirit.
13在约翰十四、十五、十六章，主耶稣把神圣的三一启示给祂的门徒。到了一个地步，祂甚至阐明了祂与父和灵的关系。在约翰十四章八节腓力对主说：“求主将父显给我们看，我们就知足了。”主对腓力的要求好像感到很惊讶，祂回答说：“腓力，我与你们同在这样长久，你还不认识我么？人看见了我，就是看见了父；你怎么说，将父显给我们看呢？”（9。）主好像对腓力这么说：“这些年来你一直看见我，你还要我将父显给你看么？腓力，如果你看见了我，就是看见了父。”然后主耶稣接着说：“我在父里面，父在我里面。”（10。）当时门徒定规对子与父多少有点清楚了。
13In John 14, 15, and 16 the Lord Jesus revealed the Trinity of the Godhead to His disciples. To a certain extent, He even defined His relationship to the Father and the Spirit. In John 14:8 Philip said to the Lord, “Lord, show us the Father and it suffices us.” Seemingly surprised at Philip’s request, the Lord replied: “Am I so long a time with you, and you have not known Me, Philip? He who has seen Me has seen the Father. How is it that you say, Show us the Father?” (v. 9). The Lord seemed to be telling Philip, “You have been seeing Me all these years, and still you ask Me to show you the Father? Philip, if you have seen Me, you have seen the Father.” Then the Lord Jesus went on to say, “I am in the Father, and the Father is in Me” (v. 10). At that time the disciples must have become at least somewhat clear concerning the Son and the Father.
14在约翰十四章十六至十七节，主耶稣继续对门徒说：“我要求父，父就另外赐给你们一位保惠师，叫祂永远与你们同在，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。）不久以后，主对他们说：“人若爱我，就必遵守我的话，我父也必爱他，并且我们要到他那里去，与他同作一住处。”（另译。）如果我是其中的一个门徒，我也许会问主说：“你和父怎么能到我们这里来，与我们同作一住处？”事实上，这个问题的答案乃是主所说，实际的灵不但要在门徒中间，更要住在他们里面。主在这里的意思是说：“实际的灵来了，不但要在你们中间，更要在你们里面。祂来到你们里面，就是我自己来到你们里面。我不撇下你们为孤儿，我必到你们这里来。我的去就是我的回来。到那日你们就知道我在父里面，你们在我里面，我也在你们里面。不要以为父与我是两位，不，我们乃是一。”
14In John 14:16 and 17 the Lord Jesus went on to say to the disciples, “And I will ask the Father, and He will give you another Comforter, that He may be with you forever; 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.” A little later the Lord said to them, “If anyone loves Me, he will keep My word, and My Father will love him, and We will come to him and make an abode with him” (v. 23). If I had been one of the disciples, I might have asked the Lord, “How can You and the Father come to us and make an abode with us?” Actually, the answer to this question is the Lord’s word concerning the Spirit of reality abiding in the disciples, not only among them. The Lord seemed to be saying here, “The Spirit of reality will come not only to be among you, but also to be in you. When He comes to be in you, that will be My own coming to be in you. I shall not leave you orphans. I am coming to you. My going is My coming back. In that day you will know that I am in My Father, that you are in Me, and that I am in you. Don’t think that the Father and I are two. No, We are one.”
15门徒听见约翰十四章所记载的话，是在接受马太二十八章十九节的嘱咐数周之前。在这一节里，主吩咐门徒要把万民浸入父、子、圣灵的名里。我们由约翰十四章晓得，主已经对他们说到父与灵。由约翰十四章和马太二十八章我们能彀看见，主升天以前，三一神就完全启示给门徒了。在马太二十八章十九节，父、子、灵是三位，却只有一个名。门徒受了嘱咐，要把信徒浸入父、子、灵的名（单数）里，而不是浸到三个 名里。因此，在这一节里启示了三一神。
15The disciples heard the words recorded in John 14 several weeks before they were given the charge in Matthew 28:19. In that verse the Lord told the disciples to baptize the nations into the name of the Father, the Son, and the Spirit. We know from John 14 that the Lord had already spoken to them concerning the Father and the Spirit. We can see from John 14 and Matthew 28 that before the ascension of the Lord, the Trinity was fully revealed to the disciples. In Matthew 28:19, the Father, the Son, and the Spirit are three, yet there is one name. The disciples were commanded to baptize the believers into the name, not the names, of the Father, Son, and Spirit. Therefore, in this verse the Trinity is revealed.
16我们回到复合之膏油三个单位的五百舍客勒，就会看见中问的单位裂为两半。这表征主耶稣在十字架上死了。第二个五百舍客勒被切割成为两半是指基督的死。第二个单位表征子─被裂开的事实，很强地指明这三个单位的五百舍客勒是表征三一神。第一个单位表征父；第二个单位表征子，在十字架上被切割、置死；第三个单位表征灵。因此，香料三个单位的分量就表征三一神。对这三个单位有这种领会，乃是译解出埃及记三十章里的属天语言。
16Returning to the three units of five hundred shekels each in the compounded ointment, we see that it was the middle unit that was split in half. This signifies the putting to death of the Lord Jesus on the cross. The cutting into two pieces of the second unit of five hundred shekels points to the death of Christ. The fact that it was the middle unit, signifying the Son, that was split is a strong indication that these three units of five hundred shekels signify the Trinity. The first unit signifies the Father; the second the Son, who was cut, was put to death, on the cross; and the third, the Spirit. Therefore, the three units of the measure of the spices signify the Triune God. To have this understanding of the three units is to decipher the heavenly language in Exodus 30.
人─神的受造之物─植物生命的四种香料
Man, the creature of God — four spices of the plant life
17复合之灵的下一个成分就是人─神的受造之物。当然，这是指耶稣的人性，或那人耶稣。有些人听见人─神的受造之物，是复合的膏油所豫表复合之灵的一种成分，也许会说：“这里并没有说到人。你怎么能说，人这个神的受造之物乃是复合之膏油的一种成分？”答案乃是说，人是由植物生命的四种香料所豫表的。（出三十23～24。）
17Next in the ingredients of the compound Spirit we have man, the creature of God. This, of course, refers to the humanity of Jesus, or to the Man Jesus. When some hear that man, the creature of God, is an ingredient of the compound Spirit as typified by the compounded ointment, they may say, “There is nothing said here about man. How can you say that man as the creature of God is an ingredient in the compounded ointment?” This answer is that man is typified by the four spices of the plant life (Exo. 30:23-24).
18四这个数字在圣经里表征神的创造。以西结书和启示录里的四活物就是强有力的证明。在启示录第四章，约翰清楚地题起四活物。这四活物领头的是那一个？四活物当中领头的有人的脸面。这指明在神的创造中人是领头的，这个事实与创世记第一章一致。虽然神最后才创造人，但神却使人作创造的元首。神赐给人权柄，来管理所有的受造之物。在出埃及记三十章，人是由四种香料来表征的。
18The number four in the Bible signifies God’s creation. A strong proof of this is the four living creatures in Ezekiel and Revelation. In Revelation 4 John explicitly mentions four living creatures. Which of these living creatures is the leading one? The leading one among the four living creatures has the face of a man. This indicates that man is the leading one of God’s creation, a fact that corresponds to Genesis 1. Although God created man last, God made him to be the head over creation. God gave man the dominion to rule all His creatures. In Exodus 30 man is signified by the four spices.
19现在让我们来看新约里与基督人性有关的两处经文。约翰十九章五节记载主快要钉十字架时，彼拉多所说的话。那里记载：“耶稣出来，戴着荆棘冠冕，穿着紫袍。彼拉多对他们说，你们看这个人！”提摩太前书二章五节说：“因为只有一位神，在神和人中间，只有一位中保，乃是为人的基督耶稣。”这话是保罗在主升天以后写的。保罗所说的，启示出主耶稣钉十字架、复活、升天以后，祂还是一个人。
19Let us now consider two verses in the New Testament related to the humanity of Christ. John 19:5 gives a word uttered by Pilate shortly before the Lord was crucified: “Then Jesus came out, wearing the thorny crown and the purple garment. And he said to them, Behold, the man!” First Timothy 2:5 says, “For there is one God and one Mediator of God and men, the Man, Christ Jesus.” This word was written by Paul after the Lord’s ascension. Paul’s statement reveals that even after His crucifixion, resurrection, and ascension, the Lord Jesus is still a man.
20然而，许多基督徒有个观念说，基督仅仅是从道成肉身到埋葬的期间是人。根据他们的领会，基督复活以后，就不再是一个人了。也许你进到主的恢复以前，就是这种观念。其他的人也许从来不认为这件事情严肃。他们满意于相信耶稣基督是神的儿子、是救主、是救赎主，并且从祂复活以来，就一直在天上。
20However, many Christians have the concept that Christ was a man only from the time of His incarnation until the time of His burial. Then, according to their understanding, after His resurrection He was no longer a man. Perhaps you held this concept before you came into the Lord’s recovery. Others may never have given this matter serious thought. They may have been satisfied to believe that Jesus Christ is the Son of God, the Savior, and the Redeemer, and that, since His resurrection, He is now in the heavens.
21有一位从神学院毕业的弟兄告诉我说，他头一次唱论到基督被高举的诗歌时，对以下的话真是感到惊讶（诗歌第一百一十五首）： 看哪，耶稣天上坐着！我主基督登宝座！祂是那人神所高举，荣耀、尊贵已得着。 祂曾穿上人的性情，照神计画且死过，带着身体从死复活，仍然是人升天坐。 看哪，一人天上坐着！万有之主在宝座！这是救主耶稣基督，荣耀、尊贵永得着！
21Once a brother, a seminary graduate, told me how surprised he was when he first sang the following words from a hymn on the exaltation of Christ (Hymns, #132): Lo! in heaven Jesus sitting,Christ the Lord is there enthroned;As the man by God exalted,With God’s glory He is crowned. He hath put on human nature,Died according to God’s plan,Resurrected with a body,And ascended as a man. Lo! a man is now in heaven As the Lord of all enthroned;This is Jesus Christ our Savior, With God’s glory ever crowned!
22这位弟兄告诉我说，这首诗歌论到主升天以后还是一个人，令他大感惊讶。他说：“我从一流的神学院毕业，但我从来没有听过，宝座上的主耶稣还是一个人，并且祂还有属人的性情。”
22The brother told me that he was greatly surprised by what this hymn says concerning the fact that the Lord is still a man even after His ascension. He said, “I graduated from a leading seminary, but I never heard that the Lord Jesus on the throne is still a man and that He still has the human nature.”
23我们对于耶稣基督还是一个人这个真理应当非常清楚。祂仍有属人的性情。不相信这一点，是非常严肃的事。因此，我们都必须晓得，今天我们的救赎主耶稣基督是神，也是人。祂从道成肉身到钉十字架的期间是一个人。这就是被拉多宣告“你们看这个人”的原因。但主复活、升天以后，还是一个人。因这缘故，保罗在提摩太前书二章五节告诉我们说，在神和人中间只有一位中保，乃是为人的基督耶稣。
23We should be very clear regarding the truth that Jesus Christ is still a man. He still has His human nature. It is a very serious matter not to believe this. Therefore, we all must realize that Jesus Christ, our Redeemer, is today both God and man. He was a man from the time of His incarnation until His crucifixion. This was the reason Pilate declared, “Behold, the man!” But even after His resurrection and ascension, the Lord is still a man. For this reason, Paul tells us in 1 Timothy 2:5 that there is one Mediator between God and men, the Man, Christ Jesus.
24独一的神、三一神，以及那人、基督耶稣，都是复合之灵的成分。我们在下一篇信息里要来看其它的成分。
24The unique God, the Triune God, and the Man, Christ Jesus, are all elements of the compound Spirit. We shall consider the other ingredients in the next message.