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出埃及记生命读经 · 第166篇

复合的膏油所豫表复合之灵的成分（四）

The ingredients of the compound Spirit typified by the compounded ointment (4)
1读经： 出埃及记三十章二十三至三十节；约翰一书二章二十二至二十七节。
1Scripture Reading: Exo. 30:23-30; 1 John 2:22-27
2在本篇信息里，我们要进一步说到约翰一书二章二十二至二十七节所论到复合的灵，这灵是由出埃及记三十章所描述复合的膏油来豫表的。
2In this message we shall give a further word on 1 John 2:22-27 in relation to the compound Spirit typified by the compounded ointment described in Exodus 30.
耶稣、基督、父与子乃是一
Jesus, Christ, the Father, and the Son being one
3约翰一书二章二十二节说到否认耶稣是基督的人，然后继续说到敌基督者就是否认父与子的。为甚么这一节把这两件事相题并论呢？为甚么它说到否认耶稣是基督的，又说到否认父与子的？这些问题的答案乃是说，否认耶稣是基督，就是否认父与子。否认父与子，也就是否认耶稣是基督。这指明耶稣就是基督，而基督就是父与子；也指明耶稣、基督、父与子都是一。如果我们否认了一位，也就否认了其他几位，因为祂们都是一。 二十三节证实了二十二节，它接着说：“凡否认子的连父也没有；承认子的连父也有了。”（另译。）如果我们否认子，就是否认父。但如果我们承认子，就有了父。这里，我们由不同的方面来看同一件事。一方面，我们否认子，就是否认父。另一方面，我们承认子，就是承认父。原因乃是子与父原为一。不但父与子是一，耶稣、基督、子与父都是一。
3First John 2:22 speaks of the one who denies that Jesus is the Christ, and then it goes on to speak of antichrist as one who denies the Father and the Son. Why does this verse put these two matters together? Why does it speak both of the one who denies that Jesus is the Christ and of the one who denies the Father and the Son? The answer to these questions is that to deny that Jesus is the Christ is to deny the Father and the Son. It is also the case that to deny the Father and the Son is to deny that Jesus is the Christ. This indicates that Jesus is the Christ and that Christ is the Father and the Son. It also indicates that Jesus, Christ, the Father, and the Son are all one. If we deny one, we also deny the others because They all are one. Verse 23, a confirmation of verse 22, goes on to say: “Everyone who denies the Son does not have the Father either; he who confesses the Son has the Father also.” If we deny the Son, we deny the Father. But if we confess the Son, we shall have the Father. Here we have the same matter viewed from different aspects. On the one hand, if we deny the Son, we deny the Father. On the other hand, if we confess the Son, we confess the Father. The reason for this is that the Son and the Father are one. Not only are the Father and the Son one, but Jesus, Christ, the Son, and the Father are all one.
包罗万有的身位
An all-inclusive Person
4约翰一书二章二十五节说：“这就是祂所应许我们的─那永远的生命。”（另译。）二十二、二十三、二十五节里有耶稣、基督、子、父、永远的生命。这些都是同一个包罗万有的身位，就是出埃及记三十章里复合的膏油。永远的生命是甚么？永远的生命就是耶稣、基督、子与父。这些经文里面所启示包罗万有的身位，就是永远的生命。
4First John 2:25 says: “And this is the promise which He promised us, the eternal life.” In verses 22, 23, and 25 we have Jesus, Christ, the Son, the Father, and eternal life. All these are one all-inclusive Person as the one compound ointment in Exodus 30. What is eternal life? Eternal life is Jesus, Christ, the Son, and the Father. The all-inclusive Person revealed in these verses is the eternal life.
5在使徒约翰的时代，有些异端的教训想要将耶稣与基督分开，将基督与父分开。异端的教师用他们天然、属人的头脑来分析基督包罗万有神圣的身位。但他们无法将这身位系统化。他们无法理解耶稣怎么会是基督，而基督怎么会是父。有些人甚至宣称基督是神，而不是人。他们争辩说，一个人不可能同时是神又是人。还有些人宣称耶稣是人，而不是神。然而，使徒约翰写着：“话成了肉身。”（约一章14，另译。）话就是神，（约一1，另译，）而肉身在这里是指人性。这意思是说，照约翰的话看来，有一位是神又是人。
5At the time of the apostle John certain heretical teachings tried to separate Jesus from Christ, and Christ from the Father. Heretical teachers used their natural, human mentality to analyze the all-inclusive divine Person of Christ. But they had no way to systematize this Person. They could not figure out how Jesus could be the Christ or how Christ could be the Father. Some even claimed that Christ was God but not man. They argued that it was not possible for one person to be both God and man at the same time. Others claimed that Jesus was a man but not God. However, the apostle John wrote, “The Word became flesh” (John 1:14). The Word is God (John 1:1), and the flesh here denotes humanity. This means that, according to John’s word, there is one Person who is both God and man.
6我们对付一些反对者，必须问四个问题。第一，耶稣岂不是基督么？第二，基督岂不是神的儿子么？第三，神的儿子不是神自己么？第四，神不是三一的父、子、灵么？凡是真基督徒都会同意，耶稣就是基督，基督就是神的儿子，神的儿子就是神，并且神是三一的。如果这些我们都同意了，我们就必须接着说，基督就是父、子、灵。此外，我们必须看见，耶稣、基督、神的儿子、神、父、子、灵都是同一个包罗万有的身位。
6In dealing with certain opposers, we need to ask four questions. First, is not Jesus the Christ? Second, is Christ not the Son of God? Third, is the Son of God not God Himself? Fourth, is God not triune, the Father, the Son, and the Spirit? All genuine Christians would agree that Jesus is the Christ, that Christ is the Son of God, that the Son of God is God, and that God is triune. If we agree to all this, then we must go on to say that Christ is the Father, the Son, and the Spirit. Furthermore, we need to see that Jesus, Christ, the Son of God, God, the Father, the Son, and the Spirit are all one all-inclusive Person.
7有些人教导说，三一神是分开的；我们则教导人说，三一神是包罗万有的。有些人对基督身位和三一神的教训是基于分开的原则，想要将父、子、灵彼此分开。事实上，这个分开的原则乃是许多异端教训的根源，这些教训是关乎基督的身位和神圣的三一。这种想要分开的企图造成了严重的难处。
7There are some who teach a trinity of separation; we teach the Trinity in the way of all-inclusiveness. The teaching of certain ones concerning the Person of Christ and the Trinity is based upon the principle of separation, which is the attempt to separate the Father, the Son, and the Spirit one from the other. Actually this principle of separation is the source of many heretical teachings concerning the Person of Christ and the divine Trinity. This attempt at separation has caused serious problems.
8圣经里神圣的启示不是基于分开的原则，而是基于包罗万有的原则。神圣的身位是包罗万有的，祂无法分开。然而，有些人坚决宣告三一神是三个分开的人位。这种想要将父与子、子与灵分开的企图，古往今来都导致异端。
8The divine revelation in the holy Word is not based on this principle of separation. On the contrary, it is based on the principle of inclusiveness. The divine Person is all-inclusive, and He cannot be divided. Some, however, have declared strongly that the Three of the Trinity are three separate Persons. This attempt to separate the Father from the Son, and the Son from the Spirit has led to heresy both in ancient times and today.
9根据约翰一书第二章所教导的，凡是对基督包罗万有的身位只要否认了一部分，就是敌基督者。这里有一个原则，适用于今天许多的教师。这些教师也许是真基督徒，然而，他们的教训至少有一部分是敌基督者，因为他们否认基督包罗万有之身位的某一方面。无论在那一方面否认基督，就是敌基督者，多多少少是敌基督的。这便是约翰指称异端者就是敌基督者的原因。他们的教训多多少少否认了基督，就是敌基督的，例如，说基督是神，这种教训是为基督的，不是敌基督的。然而说基督只是神，不 是人，这种教训就是敌基督的了。
9According to what John teaches in chapter two of his first Epistle, whoever denies even a part of Christ’s all-inclusive Person is an antichrist. Here we have a principle that applies to many of today’s teachers. These teachers may be genuine Christians, yet, at least in part, they are antichrist in their teaching because they deny Christ in a particular aspect of His all-inclusive Person. To deny Christ in any way is to be antichrist, at least to a certain extent. This is the reason John refers to the heretics as antichrist. Their teachings were antichrist in that in some way or in some aspect they denied Christ. For example, the teaching that says that Christ is God is pro-Christ, not antichrist. But the teaching that Christ is only God and not man is antichrist.
10有些人承认基督是创造者，却坚决否认基督就着祂的人性来说，也是受造之物。说基督是创造者，是为基督的，但否认基督就祂的人性来说是受造之物，就是说敌基督的话了。我们必须全面地为着基督，并说祂是创造者，也是受造之物。
10Some admit that Christ is the Creator, but they deny strongly that He is also a creature with respect to His humanity. To say that Christ is the Creator is pro-Christ, but to deny the fact that with respect to His humanity He is a creature is to utter something that is antichrist. We must be pro-Christ in an all-inclusive way and say that He is both the Creator and a creature.
三一神
The Triune God
11圣经启示出子称为父（以赛亚九章六节），并且祂就是那灵。（林后三17。） 请想想约翰十四章里三一神的启示。在第八节腓力对祂说：“求主将父显给我们看，我们就知足了。”主耶稣对腓力的要求显然很惊讶，就回答说：“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。）然后主接着说：“我在父里面，父在我里面，你不信么？”（10。）这里主的意思是说：“腓力，我与你们同在这样长久，你还不认识我么？你岂不晓得，你看见了我，就是看见了父？我与父原为一。父在我里面，我也在父里面。离了我，在我以外，就没有这么一个人是称为父的。”
11The Bible reveals that the Son is called the Father (Isa. 9:6) and that He is the Spirit (2 Cor. 3:17). Consider the revelation of the Triune God in chapter fourteen of John. In verse 8 Philip said to Him, “Lord, show us the Father and it suffices us.” Apparently surprised at Philip’s request, the Lord Jesus answered, “Am I so long a time with you, and you have not know Me, Philip? He who has seen Me has seen the Father. How is it that you say, Show us the Father?” (v. 9). Then the Lord went on to say, “Do you not believe that I am in the Father, and the Father is in Me?” Here the Lord seems to be saying, “Philip, have I been with you so long and still you don’t know Me? Don’t you realize that when you see Me, you see the Father? I am one with the Father. The Father is in Me, and I am in the Father. Apart from Me and outside of Me, there is not such a Person called the Father.”
12以赛亚九章六节说：“因有一婴孩为我们而生，有一子赐给我们…祂名称为…全能的神，永在的父。”照这一节来看，赐给我们的子称为永在的父，或永远的父。
12Isaiah 9:6 says, “For unto us a child is born, unto us a son is given...and his name shall be called...The mighty God, The everlasting Father.” According to this verse, the Son given to us is called the everlasting Father, or the Father of eternity.
13不久以前，有一个传道人说，以赛亚九章六节里父的意思，就像“美国之父”这个名称适用于华盛顿，而“电学之父”适用于爱迪生一样。即使我们接受这样的领会，我们也必须问：子是甚么父。照以赛亚九章六节来看，祂就是永世的父。事实上，“永世的父”这个名称的意思就是“永远的父”。有些译本就是这么繙这个希伯来字。永世的父意思就是永在的父，永远的父。“永世的”这个片语是指自有永有者。因此，永世的父就是自有永有的父。这位自有永有的父是谁？有没有两位这样的父─神格里的父，和以赛亚九章六节里是子的另一位父？这个问题的答案乃是说，神格里的父就是永世的父，并且照以赛亚九章六节来看，子也就是永世的父，并没有两位神圣的父。只有一位永世的父，就是自有永有的父。
13Not long ago a certain preacher said that the Father in Isaiah 9:6 is merely similar in meaning to the title “father of his country” applied to Washington and the “father of electricity” applied to Edison. Even if we accept this kind of understanding, we need to ask of what father is the Son. According to Isaiah 9:6, He is the Father of eternity. The title “Father of eternity” actually means “the eternal Father.” Some versions translate the Hebrew in this way. The Father of eternity means the Father who exists forever, the eternal Father. The phrase “of eternity” denotes One who is self-existing and everlasting. Therefore, the Father of eternity is the Father who is self-existing and everlasting. Who is this Father who is self-existing and everlasting? Are there two such Fathers — the Father in the Godhead and another Father who is the Son in Isaiah 9:6? The answer to this question is that the Father in the Godhead is the Father of eternity, and according to Isaiah 9:6 the Son is also the Father of eternity. There are not two divine Fathers! There is only one Father of eternity, the Father who is self-existing and everlasting.
14主耶稣在约翰十四章表明祂与父原为一以后，就接著论到那灵是另一位保惠师：“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。”（16～17，另译。）事实上，这另一位保惠师就是另一个形态的主自己。首先祂是在肉身形状里的保惠师，然后祂成为是灵的另一位保惠师。这位保惠师就是实际的灵。照约翰十四章十七节来看，实际的灵不但要在门徒中间，也要在他们里面。
14After the Lord Jesus made it clear in John 14 that He and the Father are one, He went on to speak concerning the Spirit as another Comforter: “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” (vv. 16-17). Actually, this other Comforter is the Lord Himself in another form. First He was the Comforter in the form of the flesh. Then He became another Comforter as the Spirit. This Comforter is the Spirit of reality. According to John 14:17, the Spirit of reality will not only be among the disciples, but will also be within them.
15在约翰十四章二十节主耶稣继续说：“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。”这里所说的那日就是主复活的日子。这里主的意思是说：“到那日你们就知道我在父里面。那时你们就不会再要我将父显给你们看了。你们晓得我就是父，也就知道你们在我里面，我也在你们里面，就如那灵在你们里面一样。（17。）这有可能，因为我也就是那灵。”
15In John 14:20 the Lord Jesus went on to say, “In that day you shall know that I am in My Father, and you in Me, and I in you.” The day spoken of here is the day of the Lord’s resurrection. Here the Lord seems to be saying, “In that day you will know that I am in the Father. Then you will no longer ask Me to show you the Father. Realizing that I am the Father, you will also know that you are in Me and that I am in you as the Spirit is in you (v. 17). This is possible because I am also the Spirit.”
16倘若主不是那灵，我们怎么能彀在祂里面，祂又怎么能彀在我们里面？如果主不是那灵，我们就无法进到祂里面，祂也无法进到我们里面。为此，主必须是那灵，就是神圣的纽玛（pneuma）、属天的气。因着祂是那灵、是纽玛、是气，祂就能彀在我们里面，我们也能彀在祂里面。门徒在基督复活的日子才晓得这一点。那日他们才晓得，祂在父里面，门徒们在祂里面，祂也在门徒们里面。
16If the Lord were not the Spirit, how could we be in Him, and how could He be in us? If He were not the Spirit, we could not enter into Him, and He could not enter into us. For this, the Lord must be the Spirit, the holy pneuma, the heavenly air. Because He is the Spirit, the pneuma, the air, He can be in us, and we can be in Him. The disciples came to know this on the day of Christ’s resurrection. On that day they knew that He was in the Father, that they were in Him, and that He was in them.
17主在约翰十四章里的话指明，神格的三位─父、子、灵─乃是一。这由使徒保罗证实了。林前十五章四十五节说：“末后的亚当成了赐生命的灵。”（另译。）这意思是说，主耶稣这位肉身的亚当，已经成了赐生命的灵。此外，在林后三章保罗宣告说：“主就是那灵。”（17。）
17The Lord’s words in John 14 indicate that the Three of the Godhead — the Father, the Son, and the Spirit — are one. This is confirmed by the apostle Paul. First Corinthians 15:45 says, “The last Adam became a life-giving Spirit.” This means that the Lord Jesus as the last Adam in the flesh has become a life-giving Spirit. Furthermore, in 2 Corinthians 3:17 Paul declares, “Now the Lord is the Spirit.”
以包罗万有身位的成分来涂抹
Anointed with the elements of the all-inclusive Person
18在约翰一书第二章，我们看见耶稣、基督、子、父，以及是膏油涂抹的那灵，都合而为一。耶稣就是那人、救赎主、救主。基督就是受膏者、弥赛亚。祂也是复活者，是主、主人。随着耶稣，有道成肉身、为人生活、钉十字架。随着基督，有受膏、复活、升天。此外，父是生命的源头，子是彰显出来的生命，而那灵是涌流的生命。这些都包含在包罗万有的身位里，并且调和成为一种膏油了。我们花了许多工夫，来看出埃及记三十章里复合的膏油所豫表复合之灵的所有成分，原因就在这里。
18In 1 John 2 we see that Jesus, Christ, the Son, the Father, and the Spirit who is the anointing are all one. Jesus is the Man, the Redeemer, and the Savior. Christ is the anointed One, the Messiah. He is also the resurrected One, the Lord, and the Master. With Jesus we have incarnation, human living, and crucifixion. With Christ we have anointing, resurrection, and ascension. Furthermore, the Father is the source of life, the Son is life expressed, and the Spirit is life flowing. All are included in the all-inclusive Person, and all have been compounded into one ointment. This was the reason we spent much time to consider all the ingredients of the compound Spirit as typified by the compounded ointment in Exodus 30.
19我们已经看见，这膏油里面有十种成分：独一的神，由一欣橄榄油所豫表；三一神，由四种香料中三个单位的分量所表征；那人耶稣，就着祂的人性来说是神的受造之物，由植物生命的四种香料所豫表；基督宝贵的死，由流质的没药所豫表；基督之死的甜美与功效，由馨香的肉桂所表征；基督宝贵的复活，由馨香的菖蒲所指明；基督复活的能力，由驱虫的桂皮所豫表；神性与人性的调和，由橄榄油与四种香料融合可见；负责任的能力，由调和之膏油的五种成分，以及三倍五百舍客勒的四种香料所表明；建造的成分，由五和三这两个数字可见。这些成分都已经调和起来，为要产生复合的灵，就是约翰一书二章二十节、二十七节里的膏油涂抹。
19We have seen that in this ointment there are ten ingredients: the only God, typified by the one hin of olive oil; the Triune God, signified by the three units of the measure of the four spices; the Man Jesus, a creature of God with respect to His humanity, typified by the four spices of the plant life; the precious death of Christ, typified by the flowing myrrh; the sweetness and effectiveness of Christ’s death, signified by the fragrant cinnamon; the precious resurrection of Christ, indicated by the fragrant calamus; the power of Christ’s resurrection, typified by the repellent cassia; the mingling of divinity with humanity, seen in the blending of the olive oil with the four spices; the power for responsibility, shown by the five elements of the compounded ointment and the three times five hundred shekels of the four spices; and the building element, seen in the numbers five and three. All these ingredients have been compounded to produce the compound Spirit, the anointing in 1 John 2:20 and 27.
20使徒约翰在约翰一书第二章要信徒防备异端，甚至要防备关乎基督包罗万有身位的部分异端。连部分的异端也是敌基督的。约翰要信徒防备异端的时候，用了一个隐喻，就是出埃及记三十章里复合的膏油。约翰在他的著作里时常采用旧约里的隐喻、表记、表征。例如，约翰福音里面有帐幕和羔羊，（约一14，29，）启示录里面有灯台、隐藏的吗哪、生命树、帐幕。（启一12，二7，17，二一3，二二2。）现在我们看见，在约翰一书第二章里面，他用了一个独特的隐喻─ 与四种香料调和的膏油─来描绘一个包罗万有的身位。那灵现今以这身位所有的成分来膏我们，祂以每一部分、每一方面、每一元素、每一成分来涂抹我们。
20In chapter two of his first Epistle the apostle John was innoculating the believers against any heresy, even a partial heresy concerning the all-inclusive Person of Christ. Even a partial heresy is antichrist. As he was innoculating the believers against heresy, John used a metaphor — the metaphor of the compound ointment in Exodus 30. In his writings John often uses metaphors, signs, or symbols taken from the Old Testament. For example, in the Gospel of John we have the tabernacle and the Lamb (John 1:14, 29), and in the book of Revelation we have the lampstand, the hidden manna, the tree of life and the tabernacle (Rev. 1:12; 2:7, 17; 21:3; 22:2). Now we see that in 1 John 2 he uses a unique metaphor — the compounded ointment, oil compounded with four spices — to portray an all-inclusive Person. The Spirit is now anointing us with all the elements of this Person. He is anointing us with every part, aspect, element, and ingredient.
21我们可以用粉刷墙壁这件事来说明复合之灵的涂抹。假设你以油作基本的漆来粉刷墙壁，这种漆乃是油与其它成分的调和品。这漆涂到墙壁上，其中所有的成分也都涂上了。照样，我们可以说，复合的灵膏我们的时候，就是“漆”我们。祂以包罗万有身位的所有成分来漆我们，这些成分就是父、子、灵、那人耶稣、基督的神性和人性、祂的道成肉身、生活、受死、钉十字架、复活及升天。
21We may use the matter of painting a wall as an illustration of the anointing of the compound Spirit. Suppose you are painting a wall with oil-based paint, paint that is a compound of oil and other elements. When this paint is applied to a wall, all the elements in the paint are applied also. In like manner, we may say that as the compound Spirit anoints us, He is “painting” us. He paints us with all the elements of this all-inclusive Person: the Father, the Son, the Spirit, the Man Jesus, Christ’s divinity and humanity, and His incarnation, living, death, crucifixion, resurrection, and ascension.
22我们已经指出耶稣、基督、父、子、灵所包含的是甚么。耶稣包含了道成肉身、为人的生活、为人的苦难、钉十字架。基督包含了受膏者、复活、作元首、升天。父包含了生命的源头；子包含了生命的彰显；那灵包含了生命的分赐或供给。这些成分都包含在复合的灵里，我们就是被这灵所膏。一天又一天，复合的灵以这些成分来涂抹我们。
22We have already pointed out what Jesus, Christ, the Father, the Son, and the Spirit include. Jesus includes incarnation, human living, human suffering, and crucifixion. Christ includes the anointed One, resurrection, Lordship, and ascension. The Father includes the source of life; the Son, the expression of life; and the Spirit, the imparting, or giving, of life. All these elements are included in the compound Spirit with which we are being anointed. Day by day, the compound Spirit is anointing us with all these ingredients.
23在约翰一书第二章，我们看见复合之灵的成分：耶稣、基督、子、父、永远的生命。这些名称所包含的乃是无限无量的。
23In chapter two of 1 John we see the elements of the compound Spirit: Jesus, Christ, the Son, the Father, and the eternal life. What these titles include is immeasurable.
24复合之灵的功用就是要涂抹我们。那灵的膏油在我们里面作工的时候，就成了膏油涂抹。因着膏油已经调和过，膏油涂抹也就是调和的。我们再用漆墙壁的比方，我们可以说，以油作基本的漆来粉刷墙壁，不但把墙壁涂上了油，也涂上了油漆所包含的所有成分。照样，以神圣的漆来涂抹我们，就抹上了其中所包含的一切成分。今天复合的灵以复合之膏油的所有成分来膏我们。愿我们都清清楚楚地了解这件事，并且丰丰富富地来经历。
24The function of the compound Spirit is to anoint us. When the ointment of the Spirit works within us, it becomes the anointing. Because the ointment has been compounded, the anointing also has been compounded. Using again the illustration of painting a wall, we may say that when we paint a wall with oil-based paint, we do not paint the wall merely with oil, but with all the ingredients contained in this paint. Likewise, when we are painted with the divine paint, we are painted with all the ingredients included in it. Today the compound Spirit is anointing us with all the elements of the compound ointment. May this matter be clearly understood and richly experienced by all of us.