Books
出埃及记生命读经 · 第165篇

复合的膏油所豫表复合之灵的成分（三）

The ingredients of the compound Spirit typified by the compounded ointment (3)
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；四章二至三节。
1Scripture Reading: Exo. 30:23-30; 1 John 2:18-27; 4:2-3
2在前两篇信息中，我们看过复合之灵的成分，以及复合之灵的涂抹。那灵的成分包含了独一的神、三一神、耶稣的人性、基督宝贵的死、基督之死的甜美与功效、基督宝贵的复活、基督复活的大能、神性与人性调和、负责任的能力，以及建造的元素。我们已经看见，复合之灵的涂抹就是以父和子来涂抹信徒，在涂抹的灵里来传输，并以这灵所传输永远的生命来涂抹信徒。复合之灵的涂抹也叫信徒防备基督身位的异端教训。不但如此，信徒也照着住在我们里面膏油涂抹的教训，住在主里面。在本篇信息中，我们要进一步来看约翰一书二章十八至二十七节所启示那灵的涂抹。当然，我们要在出埃及记三十章二十三至三十节里，复合的膏油这个豫表的光中来看这段话。
2In the previous two messages we have considered the ingredients of the compound Spirit and the anointing of the compound Spirit. The ingredients of the Spirit include the unique God, the Triune God, the humanity of Jesus, the precious death of Christ, the sweetness and effectiveness of Christ’s death, the precious resurrection of Christ, the power of Christ’s resurrection, the mingling of divinity with humanity, the power for responsibility, and the building element. We have seen that the anointing of the compound Spirit is to anoint the believers with the Father and the Son, conveyed in the anointing Spirit, and to anoint the believers with the eternal life conveyed in this Spirit. The anointing of the compound Spirit is also to inoculate the believers against the heretical teachings concerning the Person of Christ. Furthermore, the believers may abide in the Lord according to the teaching of the anointing that abides in us. In this message we shall consider further the anointing of the Spirit as revealed in 1 John 2:18-27. We shall consider this portion, of course, in the light of the type of the compounded ointment in Exodus 30:23-30.
不可能把耶稣与基督分开，把子与父分开
The impossibility of separating Jesus from Christ or the Son from the Father
3约翰一书二章二十二节说：“谁是说谎话的呢？不是否认耶稣是基督的么？否认父与子的，这就是敌基督的。”（另译。）这一节是根据约翰一书的背景来写的。倘若这个背景我们一无所知，我们就无法充分明了这一节。凡否认耶稣是基督的，就是把耶稣和基督分开，使祂们成为两个人了。因此，说耶稣不是基督，就是把耶稣和基督分开，好像耶稣和基督是两个人一样。约翰在二十二节论到那些否认耶稣是基督的，这种异端教训的存在就是约翰写信时的一种背景。真理乃是：耶稣就是基督。耶稣和基督乃是一。说耶稣不是基督就是异端。
3First John 2:22 says, “Who is the liar if not he who is denying that Jesus is the Christ? This is the antichrist, who is denying the Father and the Son.” This verse was written according to the background of John’s first Epistle. If we do not know anything about this background, we shall not be able to understand this verse adequately. Those who denied that Jesus is the Christ separated Jesus from Christ, making them two persons. Hence, to say that Jesus is not Christ is to divide Jesus from Christ, as if Jesus and Christ were different persons. The existence of such heretical teaching was part of the background of John’s word in verse 22 regarding those who denied that Jesus is the Christ. The truth is that Jesus is the Christ. Jesus and Christ are one. It is heresy to say that Jesus is not the Christ.
4二十二节不是说，敌基督的否认耶稣和基督。首先这一节说，敌基督的否认耶稣是基督。然后这一节接着说，敌基督的否认父与子。这指明耶稣基督、父与子都是一。
4Verse 22 does not say that the antichrist denies Jesus andChrist. First, this verse says that the antichrist denies that Jesus is Christ. Then the verse goes on to say that antichrist denies the Father and the Son. This indicates that Jesus Christ, the Father, and the Son are all one.
5在神学上基督身位和三一神的严重难处，乃是那些想要把父与子分开、把子与灵分开的人所造成的。这就是想要把耶稣基督和三一神系统化。想要把耶稣基督、父、子与灵分开，是错误的。想要把三一系统化，也是错误的。事实上，我们无法把耶稣基督、父、子与灵分开，因为祂们都是一。
5A serious problem in theology related to the Person of Christ and the Trinity is caused by those who try to divide the Father from the Son, and the Son from the Spirit. This is to attempt to systematize Jesus Christ and the Triune God. It is wrong to try to separate Jesus Christ, the Father, the Son, and the Spirit. It is also wrong to try to systematize the Trinity. Actually, we cannot divide Jesus Christ, the Father, the Son, and the Spirit, because They all are one.
6有些天真的教师想要把父与子分开，把子与灵分开。这些教师否认子就是父，也否认子就是灵。他们想要把父与子分开，把子与灵分开，结果，他们就有了三位神。
6Some Bible teachers try to separate the Father from the Son, and the Son from the Spirit. These teachers deny that the Son is the Father and also that the Son is the Spirit. As a result of their attempt to separate the Father from the Son, and the Son from the Spirit, they have three Gods.
7我们怎样无法将父、子、灵分开，照样，我们也不能将基督的神性与人性分开。我们不能把基督的神性与人性分开。想要把基督的神性与人性分开，就好比把人的身体与魂分开，把人的身体、魂与灵分开，成了三个分开、不同的实体。凡是能彀这样分开的人，就不再是个完整的人了。这说明了想要把父与子分开、把子与灵分开这个错误的严重性。这种企图带进了三神论的异端，就是相信父、子、灵是三位神。
7Just as we cannot divide the Father, Son, and Spirit, we cannot divide Christ’s divinity from His humanity. There is no way to divide Christ’s divinity from His humanity. Trying to divide Christ’s divinity and humanity can be compared to dividing a person’s body from his soul, and his body and soul from his spirit to make three separate, distinct entities. Anyone who could be divided in this way would no longer be a whole person. This is an illustration of the seriousness of the mistake of trying to divide and separate the Father from the Son, and the Son from the Spirit. That attempt results in the heresy of tritheism, the belief that the Father, the Son, and the Spirit are three Gods.
8在二十三节约翰继续说：“凡否认子的连父也没有；承认子的连父也有了。”（另译。）这岂不是指明父与子是一么？照这一节来看，如果我们否认子，连父也没有，但如果我们承认子，连父也有了。
8In verse 23 John goes on to say, “Everyone who denies the Son does not have the Father either; he who confesses the Son has the Father also.” Does this not indicate that the Father and the Son are one? According to this verse, if we deny the Son, we do not have the Father, but if we confess the Son, we have the Father.
9二十二节、二十三节指明耶稣基督、父与子都是一，祂们是无法分开的。有关基督论与三一神之异端教训的错谬，就在于一直要把子与父分开，把灵与子分开。但圣经特别在这些经文里面，将父与子像复合品一样摆在一起。把父与子分开，乃是敌基督者的工作。
9Verses 22 and 23 indicate that Jesus Christ, the Father, and the Son are all one. They cannot be separated. The error of heretical teachings concerning both Christology and the Trinity has been to divide, to separate, the Son from the Father, and the Spirit from the Son. But especially in these verses, the Bible puts the Father and the Son together as a compound. It is the work of antichrist to divide the Father from the Son.
让三一神的实际住在我们里面
Letting the reality of the Triune God abide in us
10二十四节约翰说：“要让那从起初所听见的住在你们里面；如果那从起初所听见的住在你们里面，你们就要住在子里面，也要住在父里面。”（另译。）信徒从起初所听见的是甚么？他们从起初听见使徒传讲三一的事。因此，在这一节里约翰告诉信徒，要让正当三一的真理住在他们里面。如果他们让这个真理住在里面，他们就要住在子里面，也要住在父里面。事实上，他们因使徒的传讲所听见的乃是父与子，而不仅仅是一个道理。他们听见了父与子的实际。
10In verse 24 John says, “That which you heard from the beginning, let it abide in you. If that which you heard from the beginning abides in you, you will abide both in the Son and in the Father.” What was it that the believers heard from the beginning? From the beginning they heard the apostles preaching concerning the Trinity. Therefore, in this verse John is telling the believers to allow the truth of the proper Trinity to abide in them. If they allow this truth to abide in them, they will abide in the Son and in the Father. Actually, what they heard through the apostles’ preaching was the Father and the Son, not merely a doctrine. They heard the reality of the Father and the Son.
11这里约翰的意思是说：“我们对你们说到父与子的实际，我们将这一点教导你们，你们听见了，也领受了。你们不是仅仅接受一个道理，而是接受三一神─父、子、灵。”但灵在那里呢？灵就是二十节、二十七节所说的膏油涂抹。
11Here John seems to be saying, “We spoke to you the reality of the Father and the Son. We taught this to you, and you heard it and received it. You did not receive merely a doctrine. Rather, you received the Triune God, the Father, the Son, and the Spirit.” But where is the Spirit here? The Spirit is the anointing spoken of in verses 20 and 27.
永远的生命
Eternal life
12二十五节说：“这就是祂所应许我们的─那永远的生命。”（另译。）这一节我多年领会不来。我以逻辑的心思探询：“这一节所说的是甚么？首先，约翰说到耶稣基督，然后说到子与父，现在他题到永远的生命。约翰所说的是甚么？他在这里所写的主题是耶稣基督，是父与子，还是永远的生命？在我看来，约翰实际上有三个主题。”这样来看这段话，我就无法领会，无法使不同的主题一致。最近我才懂得，这里有一个复合品，调和、融合了耶稣基督、父与子，以及永远的生命。这样来领会这些经文，也许会叫神学家感到困扰。但我相信我们有从主来的光，就会看见这种解释是正确的。这里有耶稣基督、父与子，和永远生命的复合、调和。
12Verse 25 says, “And this is the promise which He promised us, the eternal life.” For many years I was unable to understand this verse. With my logical mind I asked, “What is this verse saying? First, John talks about Jesus Christ, then the Son and the Father. Now he brings up the matter of eternal life. What is John talking about? Is the subject of his writing here Jesus Christ, the Father and the Son, or eternal life? It seems to me that John actually has three subjects.” Viewing this portion in this way, I could not understand it or reconcile the various subjects in it. Recently I have come to understand that here we have a compound, a mingling or blending, of Jesus Christ, the Father, the Son, and eternal life. Theologians may be bothered by this understanding of these verses. But I believe that if we receive light from the Lord, we shall see that this interpretation is correct. Here we have the compounding, the mingling, of Jesus Christ, the Father and the Son, and eternal life.
13在二十六节约翰继续说：“我已经将这些事写给你们，题到那些将你们引入迷途的人。”（另译。）事实上，本节没有“事”这个字，有些译本把它印成斜体字，就是表明这一点。所以约翰是说，他将“这些”写给圣徒，题到那些将他们引入迷途的人。“这些”是指甚么说的？它定规是指耶稣基督、父与子，以及永远的生命。此外，“我已经写”实际上的意思就是“我正在写”。因此，约翰能彀说：“我正写信给你们，题到那些将你们引入迷途的人。”敌基督的、假先知教导人说：基督与耶稣是分开的，子与父是分开的。这样的异端教训将人引入迷途，使人产生错误。
13In verse 26 John continues, “These things I have written to you concerning those who are leading you astray.” Actually, the word “things” is not found in this verse, as indicated by the fact that some versions print it in italics. Hence, John is saying that “these” he wrote to the saints concerning them that would seduce them. To what does “these” refer? It must refer to Jesus Christ, the Father and the Son, and eternal life. Furthermore, “I have written” actually means “I am writing.” Therefore, John could say, “I am writing to you concerning those who seduce you.” Antichrist and the false prophets teach that Christ is separatefrom Jesus and that the Son is separate from the Father. This kind of heretical teaching is seductive and misleading.
复合的膏油涂抹住在我们里面
The compound anointing abiding in us
14约翰告诉信徒，他已经写信给他们，题到那些将他们引入迷途的人，以后就在二十七节继续说：“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，你们要按着这膏油涂抹所教导你们的，住在祂里面。”（另译。）当然，住在我们里面的膏油涂抹，乃是一个人位的运行。住在我们里面的膏油涂抹，乃是一个人位在我们里面运行、活动。这个涂抹的人位就是膏油涂抹。谁是这个涂抹的人位？要答覆这个问题，我们必须来看出埃及记三十章。
14After telling the believers that he has written to them concerning those who seduce them, John goes on to say in verse 27, “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.” To be sure, this anointing that abides in us is the moving of a Person. The anointing that abides in us is a Person moving, acting, within us. This anointing Person is the anointing. Who is this anointing Person? To answer this question we need to go to Exodus 30.
15在出埃及记三十章我们看见，复合膏油的功用乃是膏帐幕和祭司体系。每当复合的膏油膏祭司的时候，橄榄油、没药、肉桂、菖蒲、桂皮都涂抹到他身上了。我们在前面的信息里指出，复合的灵由复合的膏油所豫表，包含了基督之死的功效、基督复活的大能、神性与人性调和，负责任的能力，以及建造的元素。这一种复合的膏油涂抹住在我们里面。
15In chapter thirty of Exodus we see that the anointing of the tabernacle and the priesthood was the function of the compounded ointment. Whenever a priest was anointed with this compounded ointment, the olive oil, the myrrh, the cinnamon, the calamus, and the cassia were all applied to him. As we pointed out in the previous messages, the compound Spirit typified by the compounded ointment includes the effectiveness of Christ’s death, the power of His resurrection, the mingling of divinity with humanity, the power for bearing responsibility, and the building element. Such a compound anointing abides in us.
16二十七节指明，因著有膏油涂抹住在我们里面，就不需要甚么人来教导我们。我们不需要人来告诉我们，父与子是分开的，或父与子是一。如果我们查考上下文，我们就会看见，“教导”这个词与耶稣基督有关，也与父和子有关。
16Verse 27 indicates that because we have the anointing abiding in us, we do not need any man to teach us. We do not need anyone to tell us that the Father is separate from the Son, or that the Father is one with the Son. If we consider the context, we shall see that the word “teach” is related to Jesus Christ and to the Father and the Son.
膏油涂抹的教导
The teaching of the anointing
17在二十七节约翰也指出，“膏油涂抹在凡事上教导你们。”约翰所说的“凡事”是甚么意思？我们也许会笼统地来解释，像我多年所作的一样，认为“凡事”是指我们日常生活中一切的事─穿着、理发、用钱，以及对人的态度。但严格说来，“凡事”是指耶稣基督、父、子，和永远的生命。住在我们里面的膏油涂抹在这件事上教导我们。因此，我们不该听从荒谬的异端说耶稣不是基督，或父与子不是一。我们不该去注意那些 把基督与父分开，或否认基督是那灵的人。
17In verse 27 John also points out that “His anointing teaches you concerning all things.” What does John mean by “all things”? We may interpret this in a general way as I did for many years and regard “all things” as referring to all the things in our daily living — the way we dress, cut our hair, spend our money, and our attitude toward others. But strictly speaking “all things” refers to Jesus Christ, the Father, the Son, and eternal life. The anointing abiding in us is teaching us concerning this. Therefore, we should not listen to nonsensical heresies that say that Jesus is not the Christ or that the Father and the Son are not one. We should not pay attention to those who separate Christ from the Father or who deny that Christ is the Spirit.
18请核对一下你里面的经历。你里面有复合的膏油涂抹，这膏油涂抹告诉你甚么？它岂不是告诉你耶稣基督、父、子和永远的生命都在你里面么？我们许多人能说，照着 内里膏油涂抹的经历来看，耶稣基督、父神、子、永远的生命和那灵都在我们里面，我们无法把祂们分开。我们不需要去请教神学家，因为我们里面有复合的膏油涂抹。膏油涂抹的教导告诉我们，耶稣基督、父与子、永远的生命和那灵是不可分的，祂们都住在我们里面。不要去请教神学家、牧师或圣经教师。反之，要注意里面复合膏油 涂抹的教导。
18Check with your inner experience. You have the compound anointing within you. What does this anointing tell you? Does it not tell you that Jesus Christ, the Father, the Son, and eternal life are all in you? Many of us can say that, according to our experience of the inner anointing, Jesus Christ, God the Father, the Son, eternal life, and the Spirit are all within us. We have no way to divide them. There is no need for us to go to theologians, for we have the compound anointing within us. The teaching of this anointing tells us that Jesus Christ, the Father and the Son, eternal life, and the Spirit are inseparable and that they all abide in us. Do not consult theologians, pastors, or Bible teachers. Instead, pay attention to the teaching of the inner compound anointing.
住在膏油涂抹里面
Abiding in the anointing
19在二十七节约翰也说，这膏油涂抹是真实的，不是虚谎的。然后他告诉我们：“你们要按着这膏油涂抹所教导你们的，住在祂里面。”本节末了的代名词该繙作“祂”或“它”，译者很难断定。钦定本的旁注说：“或作它。”我比较喜欢说：“你们要按着这膏油涂抹所教导你们的，住在它里面。”事实上，这个希腊字的意思是“它”，虽然繙作“祂”并没有错。为甚么在这一节里面，我比较喜欢说“它”而不喜欢说“祂”呢？原因是：这里的意思是我们住在膏油涂抹里面。这膏油涂抹是包罗万有的，因为它是包罗万有的灵，包含了父、子、耶稣基督、永远的生命、基督的死与复活、负责任的能力，和建造的元素。
19In verse 27 John also says that the anointing is truth and is no lie. Then he tells us, “Even as it has taught you, abide in Him.” Translators have had a difficult time deciding whether the pronoun at the very end of this verse should be rendered “him” or “it.” The margin of the King James Version says “or, it.” I would prefer to say, “even as it hath taught you, ye abide in it.” Actually the Greek word means “it,” although it is not wrong to render it “him.” Why do I prefer to say “it” instead of “him” in this verse? The reason is that the meaning here is that we abide in the anointing. The anointing is all-inclusive, for it is the all-inclusive Spirit who includes the Father, the Son, Jesus Christ, eternal life, the death and resurrection of Christ, the power for responsibility, and the building element.
基督─创造主和受造之物
Christ — the Creator and a creature
20约翰一书四章二节说：“在此，你们可以认识神的灵：凡灵承认耶稣基督是成了肉身来的，就是出于神的。”（另译。）第三节约翰接着说：“凡灵不承认耶稣基督是成了肉身来的，就不是出于神的；这是那敌基督者的灵…”
20First John 4:2 says, “In this you know the Spirit of God: every spirit which confesses Jesus Christ having come in the flesh is out of God.” In verse 3 John goes on to say, “And every spirit which does not confess Jesus, is not out of God; and this is the spirit of the antichrist....”
21耶稣基督是成了肉身来的，这是指祂道成肉身。就道成肉身来说，约翰一章十四节里的肉身是指明主的人性。约翰一章一节说，话就是神，这是指明基督的神性。但约翰一章十四节说，话成了肉身。这一节的“肉身”就是指基督的人性。既然主耶稣有分于人性，祂就具有一个有肉、有血、有骨、有皮的身体，的确这些是神所创造的元素。因此，就着主耶稣的人性来说，祂乃是受造之物。如果主从来没有成为受造之物，在肉身里来到世上，祂怎么会有血在十字架上为我们的罪流出来？惟有人的血能彀救赎人。当然，天使没有血。即便天使有血，他们的血也不能用来救赎人类。照样，神这位创造主也没有血。那么谁有血能彀流出来，为着救赎人类呢？答案乃是说，人是受造之物，有血。因这缘故我们说，就着主的人性而论─包括祂肉身的所有元素，主耶稣乃是受造之物。
21Jesus Christ has come in the flesh. This refers to His incarnation. Concerning the incarnation, the flesh in John 1:14 denotes the Lord’s humanity. John 1:1 says that the Word is God. This denotes Christ’s divinity. But John 1:14 says that the Word became flesh. In this verse “flesh” refers to the humanity of Christ. Since the Lord Jesus partook of humanity, He had a body with flesh, blood, bones, and skin. Certainly these are elements created by God. Therefore, with respect to His humanity, the Lord Jesus is a creature. If the Lord had never come in the flesh as a creature, how could He have had the blood to shed on the cross for our sins? Only human blood can redeem human beings. Angels, of course, do not have blood. But even if they did, their blood could not serve for the redemption of human beings. Likewise, God the Creator does not have blood. Who then has the blood that can be shed for man’s redemption? The answer is that as a creature man has blood. For this reason, we say that regarding His humanity, including all the elements of His physical body, the Lord Jesus is a creature.
22最近一位弟兄告诉我，有一个牧师在聚会中站起来说：“有些人说，照着歌罗西一章十五节来看，那里告诉我们，基督是一切受造之物的首生者，这意思就是说，基督是受造之物。不！我们的基督是创造主，祂从来没有被造！”如果这个牧师真这么相信，他就该与约翰一书四章里否认耶稣基督是成了肉身来的人同列。
22Recently a brother told me that a certain preacher stood up in a conference and said, “Some claim that, according to Colossians 1:15, where we are told that Christ is the Firstborn of all creation, this means that Christ is a creature. No! Our Christ is the Creator. He was never created!” If this preacher actually believes this way, he should be categorized with those in 1 John 4 who deny that Jesus Christ is come in the flesh.
23我晓得那些人的教训，是用歌罗西一章十五节来教导基督身位的异端。主后三百二十五年，亚流在尼西亚大会被定罪；他教导基督是受造之物，不是神。他想要用歌罗西一章十五节来证实这一点。亚流主张基督是神所造的，但祂是在历世历代以前被造的，远在一切受造之物以先。因此，根据亚流的说法，有一段时间基督不存在。圣经清楚地说：“话就是神”，（约一1，另译，）亚流却主张话不是自存的神，所以他坚持基督的神性不能与神自己的神性相比。这的确是一大异端！
23I know the teachings of those who use Colossians 1:15 to teach heresy concerning the Person of Christ. Arius, who was condemned at the Council of Nicea in A.D. 325, taught that Christ was a created being and was not God. He tried to use Colossians 1:15 to prove this. Arius asserted that Christ was created by God, but was created before the ages, preceding all other created things. Hence, according to Arius, there was a time when Christ did not exist. The Bible says clearly that “the Word was God” (John 1:1), yet Arius asserted that the Word is not the self-existent God, and therefore he maintained that Christ’s divinity cannot compare with that of God Himself. This is truly a great heresy!
24圣经启示基督是从太初就存在的神，是自存的、是无始的。然而亚流说，有一段时间基督不存在。这种教训对基督的身位是一大侮辱！亚流完全否认了基督非受造的神性。他的教训被定罪为异端，并且被尼西亚大会所弃绝，是该当的。我们也彻底弃绝亚流异端的教训。
24The Bible reveals that Christ is the very God who exists from the beginning and who is self-existent and without beginning. However, Arius said that there was a time that Christ did not exist. This kind of teaching is a great insult to Christ’s Person! Arius totally denied Christ’s uncreated divinity. Justifiably, his teaching was pronounced a heresy and rejected by the general council at Nicea. We also reject utterly the heretical teaching of Arius.
25歌罗西一章十五节的确说，基督是一切受造之物的首生者。歌罗西十章十八节说到祂是“死人中的首生者。”这些经文指明基督在两个不同的方面是首生者：祂是旧造里的首生者，祂也是复活里新造的首生者。神只有两个创造，头一个创造是物质的，而新造是属灵的。基督在神两个创造里都是首生者。
25Colossians 1:15 does say that Christ was the Firstborn of all creation. Colossians 1:18 speaks of Him as the “Firstborn from among the dead.” These verses indicate that Christ is the Firstborn in two different ways: He is the Firstborn in the old creation, and He is also the Firstborn of the new creation in resurrection. God has only two creations, the first creation, which is physical, and the new creation, which is spiritual. Christ is the Firstborn in both creations of God.
26我们可以说，基督采取了两大步骤─道成肉身和复活。藉着道成肉身的步骤，基督有分于人受造的性情。基督藉着道成肉身成为一个真正的人。就着人来说，基督是受造的。如果我们否认基督在人性上是受造的，就否认祂是一个真正的人。那么祂是甚么？是鬼魂么？断乎不是！基督成了一个有血有肉的真人。就这面说，祂是受造的。在肉身里，祂是神旧造的首生者。然后在复活里，祂成了死人中的首生者，就是神新 造的首生者。因此，主耶稣是神、创造主，也是人、受造之物。这种教导就是论到基督的包罗万有性。
26We may say that Christ has taken two great steps — incarnation and resurrection. Through the step of incarnation Christ partook of the created nature of man. Christ became a real man through incarnation. As a man, Christ was created. If we deny that Christ was created with respect to His humanity, we deny the fact that He was a genuine man. What, then, was He? A phantom? Absolutely not! Christ became a true man with flesh and blood. In this sense, He was created. In His flesh He was the Firstborn of God’s old creation. Then in resurrection He was made the Firstborn from among the dead, that is, the Firstborn of God’s new creation. Therefore, the Lord Jesus is God, the Creator, and He is also man, the creature. This is the teaching concerning the Lord’s all-inclusiveness.
27照圣经完整的启示来看，基督是创造主，也是受造之物，因为祂是神，也是人。祂是创造的神，也是受造的人。就着祂是神来说，祂是非受造的创造主，是无始的“我是”。但就着祂是人来说，祂是受造的，是首生的，有一个起头。我们必须看见并认识祂这两方面。我们必须看见祂是神，也是人；祂是创造主，也是受造之物；祂是那“我是”，也是首生者；祂是无始的，也是有始的。圣经一方面说，基督是创造主，另一方面也说，祂是受造之物。这是神话语中完全、清楚的启示。
27According to the complete revelation of the Bible, Christ is both the Creator and the creature, because he is God and He is man. He is God who creates, and He is also man who is created. As to His being God, He is the uncreated Creator, the I AM who is without beginning. But as to His being man, He is created, the Firstborn, with a beginning. We must see and know these two aspects of Him. We must see that He is God and that He is also man; that He is the Creator and also a creature; that He is the I Am and also the Firstborn; that He is without beginning and also with a beginning. The Bible, on the one hand, says that Christ is the Creator. On the other hand, it also says that He is the creature. This is the complete, clear revelation of the Word of God.
28对那些宣称基督只是创造主，从来没有被造的人，我要这么说：“你们坚持基督是创造主，不是受造之物。基督有没有成为一个人？祂有没有死在十字架上，流出祂的血来？如果基督不是受造之物，祂怎么会有血流出来呢？鬼魂不能钉在十字架上，也不能流出血来。”
28To those who claim that Christ is only the Creator and that He was never created, I would say this: “You insist that Christ is the Creator, but not a creature. Did Christ become a man or not? Did He die on the cross and shed His blood? How could Christ have blood to shed if He were not a creature? A phantom cannot be crucified or shed his blood.”
29今天在神宝座上的基督还是一个人。保罗在提摩太前书二章五节告诉我们，在神和人中间，只有一位中保，乃是为人的基督耶稣。这位中保不是鬼魂，而是一个真正的人。鬼魂绝不能为我们成为中保。真正的中保必须是神，也是人；祂必须兼有神性与人性。
29The very Christ today who is on the throne of God is still a man. In 1 Timothy 2:5 Paul tells us that there is one Mediator between God and men, the Man Christ Jesus. This Mediator is not a phantom — He is a true man. A phantom could never be a mediator for us. The real mediator must be both God and man; he must have both divinity and humanity.
30我们可以用繙译作比方。译者要把一种语言译成另一种语言，至少必须懂得两种语言。如果只懂中文，不懂英文，怎能把中文译成英文呢？不懂英文，就不可能繙译了。同样的原则，基督必须有两种性情─神性与人性。祂必须是神而人，为要把神“繙译”给人，把人“繙译”给神。
30We may use translation as an illustration. A translator must know at least two languages in order to translate from one into the other. How could anyone translate from Chinese into English if he does not know English, but only knows Chinese? This lack of knowledge of English would make translation by him impossible. In the same principle, Christ must have two natures — divinity and humanity. He must be both God and man in order to “translate” God to man, and man to God.
31今天许多教师真是盲目无知！因着他们盲目无知，真理宣扬出来的时候，他们就加以定罪。事实上，至少在原则上，这些教师照着使徒约翰的话来看，都是敌基督的。如果约翰今天在我们中间，凡是否认基督就着人性来说是受造的，约翰定规会确认他是假先知、假师傅。否认基督是受造的，实际上就是否认祂是成了肉身来的。我们的主耶稣基督是包罗万有的，祂是神而人者、是创造主，也是受造之物。
31What blindness and ignorance there are with many of today’s teachers! Because they are ignorant and blind, they condemn the truth when it is proclaimed. Actually, at least in principle, such teachers are antichrist according to the word of the apostle John. If John were among us today, he would certainly identify as a false prophet or false teacher anyone who would deny that Christ was created with respect to His humanity. To deny that Christ has been created is actually to deny the fact that He has come in the flesh. Our Lord Jesus Christ is all-inclusive. He is both God and man, both the Creator and a creature.
基督徒的生活
The Christian life
32基督徒的生活完全是复合之灵涂抹的生活。基督徒生活的每一件事都与膏油涂抹有关。在复合之灵的涂抹里面，有圣别、得胜、生命、光、能力，和真正的属灵。基督徒的生活，乃是在包罗万有赐生命之灵涂抹里的生活。哦，愿主开启我们的眼睛，让我们看见基督徒的生活不是教导、改良、调整、纠正！基督徒的生活完全是复合的膏油涂抹！
32The Christian life is altogether a life of being anointed by the compound Spirit. Everything related to the Christian life is wrapped up with this anointing. Here in the anointing of the compound Spirit we have holiness, victory, life, light, power, and real spirituality. The Christian life is a life in the anointing of the all-inclusive life-giving Spirit. Oh, may the Lord open our eyes to see that the Christian life is not a matter of teaching, improvement, adjustment, or correction! The Christian life is absolutely a matter of the compound anointing!
33事实上，我们可以把膏油涂抹应用到日常生活的每件事上。我们可以把它应用到家庭生活、职业生活以及购买东西的方式上。复合的灵藉着涂抹我们，在凡事上都教导我们。因此，我们不该按着别的事情，而该按着复合膏油涂抹的教导，来过基督徒的生活。我们都必须看见这个异象。
33We may in fact apply this anointing to everything in our daily life. We may apply it to our family life, to our life at work, and to the way we do our shopping. By anointing us the compound Spirit teaches us concerning all things. Therefore, we should live the Christian life according to the teaching of this compound anointing, not according to anything else. We all need to see this vision.
34如果我们看见复合之灵涂抹的异象，我们就会晓得，今天多半基督徒所得着的，乃是一个宗教。这个宗教与复合之灵的涂抹迥然不同。基督徒没有膏油涂抹的教导，反倒有神学、规条、组织，以及改良品格的教训。因着许多基督徒的眼目被宗教、天然、伦理的帕子所遮蔽，他们对于这一段话就没有这样的领会，没有合式的解释。愿主开启我们的眼睛，看见这里所启示的是甚么。愿我们看见复合的膏油涂抹，为着活出基督徒的生活。
34If we see the vision of the anointing of the compound Spirit, we shall realize that what the vast majority of today’s Christians have is a religion. This religion is very different from the anointing of the compound Spirit. Instead of the teaching of the anointing, Christians have theology, regulations, organization, and teachings related to improvement of character. Because the eyes of so many Christians have been covered by religious, natural, and ethical veils, they do not have this understanding, the proper interpretation, of this portion of the Word. May the Lord open our eyes to see what is revealed here. May we see the compound anointing for the living of the Christian life.