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出埃及记生命读经 · 第167篇

香（一）

The incense (1)
1读经： 出埃及记三十章三十四至三十八节。
1Scripture Reading: Exo. 30:34-38
2论到帐幕的启示这一段，末了描述了两件东西；膏油与香。我信在已过的信息里，我们已经透彻地看过膏油这件事。我们已经看见，这油是细致、总括的豫表，说到基督是包罗万有赐生命的灵。就着赐生命的灵来说，基督不仅是从神临到我们，祂也就是临到我们的神。祂不但从神而来，也与神同来，因为基督是以神的身分来的。最终，这来临者经过了死而复活，成了包罗万有赐生命的灵。在宇宙中有一个神圣的交通，以两个方向进行。神在基督里临到我们是这神圣交通的第一个方向。随着香，有神圣交通的另一个方向，就是基督从我们这里到神那里去。所以，膏油乃是基督以神的身分从神那里临到我们，香则是基督从我们这里到神那里去。要紧的是我们都要看见这个双向的交通。
2Toward the end of the section concerned with the revelation of the tabernacle two things are described: the anointing oil and the incense. I believe that in the foregoing messages we have considered thoroughly the matter of the anointing oil. We have seen that this oil is a fine and all-inclusive type of Christ being the all-inclusive life-giving Spirit. As the life-giving Spirit, Christ not only comes to us from God, but He is also God coming to us. His coming is not only from God but also with God, for Christ comes as God. Eventually, this coming One passed through death and resurrection and has become the all-inclusive life-giving Spirit. There is a divine traffic in this universe that moves in two directions. The coming of God to us in Christ is the first direction of this divine traffic. With the incense we have the other direction of this divine traffic, Christ going from us to God. Therefore, the anointing oil is Christ as God coming to us from God, and the incense is Christ going from us to God. It is important that we all see this two-way traffic.
3这个交通与我们基督徒的经历有密切的关系。你知不知道我们基督徒的经历是甚么？就是神在基督里临到我们，以及我们在基督里并同着基督到神那里去。神临到我们是膏油涂抹的问题，我们到神那里则是祷告的问题。这个神圣的交通就是正当基督徒的经历。我们在基督里到神那里尤其需要经历。
3This traffic has much to do with our Christian experience. Do you know what our Christian experience is? It is God coming to us in Christ and our going to God in Christ and with Christ. God’s coming to us is a matter of the anointing, and our going to God is a matter of prayer. This divine traffic is the proper Christian experience. In particular, our going to God in Christ requires experience.
三种馨香的香料
Three fragrant spices
4没有足彀的属灵经历，我们就不能懂香的豫表，也解释不来。这个豫表实际上非常奇特，比膏油的豫表还要奇特。香所以奇特，是因为它的三种香料－拿他弗、施喜列 、喜利比拿－很不寻常。甚至这些词也很希奇，它们是特别的字眼，用来说到不寻常 的事物。
4Without adequate spiritual experience, we shall not be able to understand the type of the incense or interpret it. This type is actually very strange, more strange than that of the anointing oil. The incense is strange because its three spices — stacte, onycha, and galbanum — are unusual. Even the words themselves are not common. Rather, they are peculiar words used to refer to unusual things.
5二十多年前，我花了许多工夫来查考香及其成分。以后我至少在两个场合中释放香的信息。那些信息有的已在“如何聚会”这本书里发表出来。
5More than twenty years ago, I spent a good deal of time to study the incense and its ingredients. Then I gave messages on the incense on at least two occasions. Some of those messages were published in the book How to Meet.
6出埃及记三十章三十四节说：“耶和华吩咐摩西说，你要取馨香的香料，就是拿他弗、施喜列、喜利比拿；这馨香的香料，和净乳香，各样要一般大的分量。”在这一节里，主两次说到馨香的香料。这些香料的头一种－拿他弗－是一种树的胶质，用来作最纯粹的没药，适于食用。许多年前我曾读到这种没药能彀用来作除痰剂，尤其能彀治喉咙，并减少过量的唾液，是一种食用的药物。然而，其它两种香料－施喜列、喜利比拿－则不可食用。事实上，它们是有毒的。喜利比拿的气味极其难闻，甚至有毒。虽然如此，主却指出它也是一种馨香的香料。以后我们会看见，这种难闻、有毒的成分怎么会是馨香的。
6Exodus 30:34 says, “And Jehovah said to Moses, Take to yourself fragrant spices, stacte, and onycha, and galbanum — fragrant spices, and pure frankincense; there shall be an equal part of each.” In this verse the Lord twice speaks of fragrant spices. Stacte, the first of these spices, is a resinous gum used as the purest myrrh, a myrrh that is edible. Years ago I read that this kind of myrrh can be used as an expectorant. In particular, it can heal the throat and reduce excess saliva. It is an edible medicine. However, the other two spices, onycha and galbanum, are not edible. Actually, they are poisonous. Galbanum has a very disagreeable odor that is even poisonous. Nevertheless, the Lord indicates that it also is a fragrant spice. Later we shall see how this disagreeable and poisonous element can be fragrant.
升到神那里去的祷告
Prayer ascending to God
7大多数的基督徒，包括那些多年在主恢复里的人，对于真实的祷告是甚么还没有多少认识。此外，我们对于真实的祷告也可能没有多少经历。我们感谢主，有时候我们的祷告是真实的。但多半的时候，我们的祷告不真实。我们的祷告只有很小的比率是真实的，多半的祷告都是天然的。
7Most Christians, including those who have been in the Lord’s recovery for many years, still do not have much knowledge of what genuine prayer is. Furthermore, we may not have much experience of genuine prayer. We thank the Lord that sometimes our prayer is genuine. But most of the time our prayers have not been genuine. Only a small percentage of our prayers have been genuine. For the most part, our prayers have been natural.
8不论在旧约里，或是在新约里，香都是表征我们的祷告。在诗篇里，众圣徒的祷告好比香献给神并升到祂那里去。（诗一四一2。）但事实上，香不是为着奉献，而是为着上升。我们常常说到祷告是献给主的。严格说来，这种领会是不合乎圣经的。照圣经来看，祷告不是一种祭，而是升到神那里去的香。
8Both in the Old Testament and in the New Testament incense signifies our prayer. In the Psalms the saints’ prayer is likened to incense that is offered to God and ascends to Him (Psa. 141:2). However, incense is not actually for offering; it is for ascending. We often speak of a prayer being offered to the Lord. Strictly speaking, this understanding is not scriptural. According to the Bible, prayer is not an offering; it is an incense that ascends to God.
9我们已经看见，帐幕有两座坛：外院子的铜祭坛：和圣所里的金香坛。铜祭坛是为着焚烧祭物、祭牲的。祭物在这座坛上献给神。当然，随着外院子里铜祭坛上祭物的焚烧，的确有些东西升到神那里去。
9We have seen that with the tabernacle there were two altars: the bronze altar in the outer court and the golden altar in the Holy Place. The bronze altar was for burning offerings, sacrifices. On that altar offerings were presented to God. Of course, with the burning of the offerings on the bronze altar in the outer court something did ascend to God.
10帐幕里面的金香坛很靠近至圣所里的约柜。在这座金香坛上没有献上甚么祭物。燔祭、素祭或其它的祭物都不能在那里献上。这座坛的目的只是为着烧香给神。因此，在金香坛那里焚烧的香便升到神那里去。这不是一种奉献，而是一种上升。升到神那里去的香乃是豫表我们的祷告。
10The golden altar inside the tabernacle was close to the ark in the Holy of Holies. At this golden altar of incense no offerings were offered. The burnt offering, the meal offering, or any other kind of offering could not be presented there. This altar was only for the purpose of burning incense to God. Therefore, the incense that was burned at the golden altar ascended to God. This is not an offering; it is an ascending. The incense that ascends to God typifies our prayer.
真实祷告的馨香
The sweetness of genuine prayer
11香不是给神看的，而是给神闻的。这表明神是闻我们的祷告，而不是看我们的祷告。你的祷告闻起来像甚么？这个问题会帮助我们了解香是一个更深的豫表，无法仅仅照着道理或教训来领会。我们惟有藉着经历才能领会这个豫表。
11The incense was not for God to see; it was for Him to smell. This indicates that God smells our prayer rather than sees it. What does your prayer smell like? This question may help us to realize that the incense is a deeper type, a type that cannot be understood merely according to doctrine or teaching. We can understand this type only by our experience.
12膏油和香都是基督。神临到我们是基督，我们升到神那里去的祷告也是基督。膏油涂抹是从神来的，也是属于神的，因为膏油涂抹实际上就是神的自己。我们曾用漆来作膏油的比方。我们怎样用漆来粉刷墙壁，神也照样以祂自己来涂抹我们。祂以自己作神圣的漆来“漆”我们。神以自己作膏油来涂抹我们的时侯，祂就涂到我们身上来，并且进到我们里面。换句话说，神以自己来涂抹我们的时候，祂就加到我们里面。祂神圣的成分加到我们全人里面、多少有几分像油漆加到墙壁上一样。这个涂抹就是神的来临。
12Both the ointment and the incense are Christ. God’s coming to us is Christ, and our prayer ascending to Him is also Christ. The anointing is from God and is also of God, for the anointing actually is God Himself. We have used paint as an illustration of the ointment. Just as we paint a wall with paint, so God anoints us with Himself. He “paints” us with Himself as the divine paint. When God anoints us with Himself as the ointment, He is applied to us and comes into us. In other words, when God anoints us with Himself, He is added to us. His divine element is added to our being in somewhat the same way as paint is added to a wall. This anointing is God’s coming.
13现在我们必须进一步了解，祷告就是我们在基督里到神那里去。不但如此，因着香是基督，我们的祷告实际上就是基督到神那里去。真实的祷告是甚么？真实的祷告乃是基督。这样的祷告实际上就是基督，乃是我们在基督里到神那里去。这不仅仅是我们到神那里去，也是藉着基督并同着基督到神那里去。膏油涂抹把神带给我们，叫我们有分于神圣的成分。香是我们同着基督到神那里去，也是基督在祷告里给神来享受。在外院子的祭坛那里，神有食物。但使神喜乐、使神满足的馨香之气，却是从金香坛那里上升的。神不但渴望得着食物来满足祂的胃口，也渴望得着馨香之气来使祂喜悦。
13Now we must go on to realize that our prayer is our going to God in Christ. Furthermore, because the incense is Christ, our prayer is actually a matter of going to God as Christ. What is genuine prayer? Genuine prayer is Christ. This kind of prayer, prayer which is actually Christ, is our going to God in Christ. This is not merely our going to God; it is our going to God through Christ and with Christ. The anointing brings God to us for our participation in the divine element. The incense is our going to God with Christ and as Christ in prayer for God’s enjoyment. At the altar in the outer court God has food. But the fragrance that makes God happy and satisfies Him ascends from the golden altar of incense. What God desires is not only food to satisfy His appetite, but also a pleasant fragrance to please Him.
14一天又一天，我们也许吃了健康、营养的食物，而有时候这种食物并不怎么可口。人常常到餐馆去，不是要享受营养的食物，而是要享受美味可口的食物。小孩子尤其喜欢吃味道好的东西。神也有味觉和嗅觉。不要以为神这么威严，不会享受馨香之气。神不但要吃，祂也享受馨香之气。
14Day by day we may eat healthy, nourishing food. But sometimes this food has little taste. Often people go to a restaurant not to enjoy nourishing food but to enjoy pleasant-tasting food. Children, in particular, like to eat things that taste good. God also has a sense of taste and smell. Do not think that God is so majestic that He does not enjoy a fragrant aroma. God not only eats — He also enjoys a pleasant fragrance.
15在铜祭坛那里，我们把基督当作食物献给神。燔祭、素祭、平安祭都豫表基督是食物，给神来食用。每当我们把基督当作平安祭献给神，神就有食物可吃了。然而，我们必须记得，神也品尝，也闻味。
15At the bronze altar we offer Christ to God as food. The burnt offering, the meal offering, and the peace offering all typify Christ as food for God to eat. Whenever we offer Christ to God as the peace offering, there is food for God to eat. However, we need to remember that God also enjoys tasting and smelling.
16很少基督徒有兴趣听这样的事。惟有那些真正寻求主的人才渴望知道。如果你不寻求主自己，你对于香的信息就不会有兴趣。这样的信息不会满足你发痒的耳朵。但真正有追求的人定规愿意听见论到香的话语。他们会有兴趣听见甚么对神是馨香的。我能彀作见证，真实的祷告乃是馨香的。
16Very few Christians are interested in hearing about things like this. Only those Christians who truly seek the Lord have the desire to know these things. If you are not seeking the Lord Himself, you will have no interest in messages on the incense. Such messages will not tickle your ears. But the genuine seeking ones surely will want to hear a word concerning the incense. They will be interested in hearing about what is sweet smelling to God. I can testify that genuine prayer is sweet.
17随着两座坛－燔祭坛和金香坛－就有给神的滋养和享受。外院子的坛比圣所里的坛还要大。外院子的坛是用铜作的，而圣所里的坛是用金作的。此外，金香坛要比铜燔祭坛精致。铜祭坛上有许多木柴，结果有一大堆灰烬。但在金香坛上只有小小的火在焚烧，灰烬数量也极其有限。这座坛不是为着滋养、为着餧养，而是为着馨香与满足。香坛的目的在使馨香之气升到神那里去作祂的享受。我们的祷告就该是这样。
17With the two altars, the bronze altar and the golden altar, there is both nourishment and enjoyment for God. The altar in the outer court is larger than the altar in the Holy Place. The altar in the outer court is made of bronze, and the altar in the Holy Place is made of gold. Furthermore, the golden incense altar is finer than the bronze altar of burnt offering. On the bronze altar there was a great deal of wood and, consequently, a big pile of ashes. But on the golden altar of incense only a small fire burned, and the ashes were very limited in quantity. This altar is not for nourishment, for feeding. It is for fragrance and satisfaction. The purpose of the incense altar is to cause a fragrant aroma to ascend to God for His enjoyment. This is the way our prayer should be.
18诗歌本里有一首短诗，说到神与我们、我们与神之间的双向交通。这首诗歌论到膏油与香，最后一节是这样的：
18We have a short hymn in our hymnal that speaks of the two-way traffic between God and us and between us and God. The last stanza of this hymn, a hymn on both the ointment and the incense, goes like this:
19膏油是基督为着我们，何等的荣耀！ 香是基督为着神，全然为着祂。 膏油流淌到我们身上，基督因而是我们的分； 香上升到神那里去，对祂乃是馨香。 藉着膏油的涂抹，我们经历基督，然后烧香。 在我们祷告和赞美里的基督－ 哦，我们从经历中培育出何等的一位基督，对神乃是宝贵。
19Ointment is Christ for us, Exceeding glorious! Incense is Christ for God, Wholly for Him. Ointment flows down to us, Christ is our portion thus; Incense ascends to God, Fragrant to Him. ’Tis by th’ anointing Christ we experience And then the incense burn. Christ in our prayer and praise — O what a Christ we raise From our experience, Precious to God. Hymns, #1116
20这首诗歌把本篇信息的负担表达得很好。我的负担是要给你们看见神圣的交通；帮助你们看见神藉着基督临到我们，以及我们在基督里并藉着基督到神那里去。事实上，神的来临是基督，我们到神那里去也该是基督。
20This hymn well expresses the burden of this message. My burden is to show you the divine traffic; it is to help you see that God comes to us through Christ, and we go to God in Christ and through Christ. In fact, God’s coming is Christ, and our going to God should also be Christ.
21我们必须牢记一个事实：我们到神那里去就是祷告。也许你从来没有想过，我们到神 那里去就是祷告，而这个祷告应当就是基督自己。
21We need to be impressed with the fact that our going to God is our prayer. Perhaps you have never imagined that our going to God is our prayer and that this prayer should be Christ Himself.
基督为着神的行政
Christ for God’s administration
22我们在论到金香坛的一篇信息中曾指出，香坛乃是神计画的行政中心。帐幕与外院子启示出神的计画、神的经营。这个计画、这个经营，乃是藉着一个行政来执行的。 香坛就是神行政的中心、神圣的“白宫”。帐幕和外院子里其它的一切都是为着香坛。这意思是说，铜祭坛是为着金香坛。此外，灯台、陈设饼桌子，甚至约柜，也是为着金香坛。
22In one of the messages on the golden incense altar we pointed out that the incense altar is the administrative center of God’s plan. The tabernacle with the outer court reveals God’s plan, God’s economy. This plan, this economy, is carried out by means of an administration. The incense altar is the center of God’s administration, the divine “White House.” Everything else in the tabernacle and the outer court is for the incense altar. This means that the bronze altar is for the golden altar. Furthermore, the lampstand, the showbread table, and even the ark are for the golden altar of incense.
23在我们的经历中，我们是开始于燔祭坛，就是外院子的铜祭坛。然后我们到陈设饼桌子、灯台、约柜面前。我们到了约柜以后，就来到这个行政中心烧香了。我们在这座坛上所烧的香乃是基督自己。因此，升到神那里去的香，就是我们在基督里到神那里去。这件事很深奥。它的意思是说，我们合式地到神那里去，就是基督为着神的行政。
23In our experience we begin at the altar of burnt offering, the bronze altar in the outer court. Then we go to the showbread table, to the lampstand, and to the ark. After we have been to the ark, we come to this administrative center to burn the incense. The incense we burn at this altar is Christ Himself. Hence, the incense that ascends to God is our going to God in Christ. This matter is deep. It means that our going to God in a proper way is Christ for God’s administration.
24像烧香这样深奥的事惟有藉着经历才能领会。当你到达这一点，有了这个经历的时候，你就会看见，你的经历正是出埃及记三十章里，香这个豫表所描绘的。你在祷告里到神那里去，你的祷告就是你到神那里去。不但如此，这个到神那里去也就是基督。这便是你的祷告，对神乃是馨香之气。升到神那里去的祷告成为馨香之气，乃是神的行政，并执行神的计画。舍此，神无法执行祂的经营。
24A deep matter such as the burning of the incense can only be understood by experience. When you reach the point where you have this experience, you will see that your experience is exactly portrayed by the type of the incense in Exodus 30. You go to God in prayer, and your prayer is your going to God. Furthermore, this going to God is Christ. This is your prayer, a sweet-smelling fragrance to God. The prayer that ascends to Him as a sweet-smelling fragrance is God’s administration and carries out God’s plan. God has no other way to carry out His economy.
25如果我们坚持寻求主，最终我们的经历会带我们认识，我们的祷告就是基督自己。我们的祷告就是基督，也就是在基督里、同着基督，甚至就是基督到神那里去。这样的祷告不但以馨香之气满足了神，同时也执行了神的行政。
25If we persist in seeking the Lord, eventually our experience will bring us into the realization of the fact that our prayer is simply Christ Himself. Our prayer is Christ, and it is also our going to God in Christ, with Christ, and even as Christ. This kind of prayer not only satisfies God with a sweet-smelling fragrance, but simultaneously carries out God’s administration.
通往香坛的路
The way to the incense altar
26在旧约里，事奉的祭司进入帐幕以前，必须先到祭坛这里。在这一点上，祭司有两面的需要－他们需要血来洁净他们，也需要食物来滋养他们。外院子的铜祭坛供应祭司这两面的需要。血洗净他们的罪，肉则滋养他们，他们来到这座坛前的时候，是不洁的，也是虚空的。从外面说，他们受了玷污；从里面说，他们是虚空的。因此，他们需要祭坛上所流的血来洁净他们的污秽，也需要祭肉来使他们的饥饿得着饱足。
26In the Old Testament the serving priests were required to come to the altar before entering the tabernacle. At that point the priests had two needs — they needed the blood to cleanse them, and they needed food to nourish them. The bronze altar in the outer court supplied the priests these two needs. The blood washed them of their sins, and the meat nourished them. When they came to this altar, they were unclean and empty. Outwardly, they were defiled; inwardly, they were empty. Therefore, they needed the blood shed on the altar to cleanse them of their defilement, and they needed the meat of the offerings to satisfy their hunger.
27祭司在祭坛那里得着洁净和餧养以后，就能彀往前。这意思是说，铜祭坛那里的供应装备了他们，使他们有资格进到帐幕里。自然而然他们就能彀来到陈设饼的桌子前，得着进一步的生命供应。这指明我们的吃不是一劳永逸，反倒必须是继续不断的。在铜祭坛那里有一种吃，在陈设饼桌子那里又有持续的吃。
27After being cleansed and fed at the altar, the priests could move on. This means that the supply at the bronze altar equipped them and qualified them to enter the tabernacle. Spontaneously they could come to the showbread table to receive a further supply of life. This indicates that our eating must be continual. We do not eat once for all. There is one kind of eating at the bronze altar, and there is a continuation of our eating at the showbread table.
28陈设饼桌子上的生命供应把祭司带到灯台面前，他们在那里得着了光。生命的供应总是产生光。如果我们没有到陈设饼面前去吃的话，我们就会落在黑暗里。但在桌子这里得餧养，就把我们带到灯台面前。这意思是说，在经历上，这种餧养产生了光。我们许多人都经历了这一点。清晨我们把基督当作赎罪祭和赎愆祭献上。我们在外院子的铜祭坛面前经历这件事，在那里得了洁净和餧养。这便加强我们到陈设饼桌子面前继续享受基督，在那里我们接受祂作生命的供应。生命的供应总是使我们转向光。我们得着光有多少，就在于我们享受生命的供应有多少。
28The life supply on the showbread table brought the priests to the lampstand, where they received light. The life supply always brings forth light. If we do not eat at the showbread table, we shall be in darkness. But feeding at this table brings us to the lampstand. This means that, experientially, this feeding produces light. Many of us have experienced this. Early in the morning we offer Christ as our sin offering and as our trespass offering. We experience this at the bronze altar in the outer court, where we are cleansed and fed. This strengthens us to continue our enjoyment of Christ at the showbread table, where we take Him as our life supply. The life supply always turns us to the light. How much light we receive depends on how much of the life supply we enjoy.
29在灯台那里所得着的光，引导我们到约柜面前。我们在约柜那里接触神，神的面光又带领我们到金香坛那里，就是祷告的地方。
29The light received at the lampstand guides us to the ark. There at the ark we contact God, and God’s presence leads us to the golden altar of incense, the place of prayer.
30一旦我们在神的面光里，祂的面光就把我们转到香坛那里去。换句话说，祂的面光使我们祷告。自然而然地，凡是进到神面光里的人都会祷告；没有人会扣住祷告。我们一祷告，就不再在约柜那里，而是在香坛那里了。
30Once we are in God’s presence, His presence turns us to the incense altar. In other words, it turns us to prayer. Spontaneously, anyone who comes into God’s presence will pray; no one can hold back the prayer. When we pray, we are no longer at the ark. Instead, we are at the incense altar.
31我们已经指出，香坛非常靠近约柜。三十章三十六节论到香，说：“这香要取点捣得极细，放在会幕内见证的柜前，我要在那里与你相会。”（另译。）见证是甚么？见证就是约柜里面的律法。因这缘故，约柜就称为见证的柜。三十六节指明香坛是直接在约柜面前的。虽然有一层幔子把约柜与香坛隔开，它们还是非常接近。照圣经里的记载来看，有时候香坛是在幔子里面。约柜与香坛相近的意思是说，基督自己的祷告，乃是我们接触神的结果。我们也可以说，这是在神面光里的结果。
31We have pointed out that the incense altar is very close to the ark. Regarding the incense, 30:36 says, “And you shall grind some of it very fine, and put some of it before the testimony in the tent of meeting, where I will meet with you.” What is the testimony? The testimony is the law inside the ark. For this reason, the ark is called the ark of testimony. Verse 36 indicates that the incense altar was directly in front of the ark. Although there was a veil separating the ark from the incense altar, they were still very close. According to the record in the Bible, sometimes the incense altar was within the veil. The meaning of the closeness of the ark and the incense altar is that the kind of prayer which is Christ Himself is the outcome of our contact with God. We may also say that it is the result of being in God’s presence.
32如果我们要进到神的面光里，我们首先必须到铜祭坛那里，然后必须花时间在陈设饼桌子和灯台面前。灯台最终引导我们到约柜那里，神在和解盖上与我们相会。如今我们就在神的面光里。在神面光里的结果就是祷告，这种祷告乃是基督作香升到神那里去。
32If we would enter into God’s presence, we must first come to the bronze altar. Then we must spend time at the showbread table and the lampstand. The lampstand will eventually guide us to the ark, where God meets with us on the propitiatory-cover. Now we are in the presence of God. The outcome of being in His presence is the prayer that is Christ ascending to God as incense.
33如果你还没有经历这一点，这话对你也许很奇特，你也不会懂我所说的是甚么。但如果你有了一些经历，你就会了解我的话，并且晓得这些话是真的，你就觉得非常美好。
33If your experience has not come to this point, this word may seem strange to you, and you will not understand what I am talking about. But if you have had even some amount of experience, you will understand my word and feel very good about it, knowing that it is true.
一幅双向交通的图画
A picture of two-way traffic
34你有没有密切注意出埃及记三十章里的膏油和香这两幅图画？这些图画意义重大。这里的含意乃是来与去的双向交通。我们已经指出，膏油是到我们这里来的，香则是到神那里去的。基督成为那灵临到我们就是膏油，基督从我们这里升到神那里去乃是香。膏油是向着我们的；香是向着神的。膏油是给我们享受的，香是给神享受的。我们不该以为香是给我们享受的。如果我们想要自己来享受，就会被剪除。这件事在出埃及记三十章三十八节中说得很清楚：“凡作香和这香一样，为要闻香味的，这人要从民中剪除。”香是绝对、完全为着神的。然而，有一种享受是为着我们的，这种享受就是膏油、复合的灵。我们曾强调过一个事实，就是祭司和帐幕的每一部分都要用膏油来涂抹。这是我们的分，香则是神的分。膏油是基督为着我们，香则是基督为着神。
34Have you ever paid careful attention to these two pictures in Exodus 30, the one of the ointment and the other of the incense? The significance of these pictures is tremendous. The significance here is that of two-way traffic, the coming and the going. As we have pointed out, the ointment is coming to us, and the incense is going to God. Christ as the Spirit coming to us is the ointment, and Christ ascending from us to God is the incense. The ointment is toward us; the incense is toward God. The ointment is for us to enjoy, and the incense is for God’s enjoyment. We should not think that the incense is for our enjoyment. If we try to enjoy it ourselves, we shall be cut off. Exodus 30:38 speaks clearly concerning this: “Whoever makes any like it, to smell it, he shall be cut off from his people.” Incense is absolutely and entirely for God. However, there is an enjoyment for us, and this enjoyment is the ointment, the compound Spirit. We have emphasized the fact that with the ointment the priests and all the parts of the tabernacle were anointed. This is our portion. The incense is God’s portion. The ointment is Christ for us; the incense is Christ for God.
35在我们的经历中，我们不该只有单向的交通。这意思是说，我们不但该有基督临到我们，也该有基督回到神那里去。我们需要有双向的交通，就是神藉着基督到我们这里来，以及我们藉着基督到神那里去。我们应当藉着烧香来完成这个循环。因此，我们需要膏油，同时也需要烧香。神以膏油来涂抹我们，我们则向神烧香。在以下两篇信息中，我们要详细来看香的成分。
35In our experience we should not only have one-way traffic. This means that we should not only have Christ coming to us but also have Christ going back to God. We need to have two-way traffic, God coming to us through Christ and our going to God through Christ. We should complete the circuit by burning the incense. Therefore, we need the anointing ointment, and we need the burning of the incense as well. God anoints us with the ointment, and we burn the incense to God. In the next two messages we shall consider in detail the elements of the incense.