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出埃及记生命读经 · 第168篇

香（二）

The incense (2)
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在前一篇信息中，我们看见膏油与香所描绘神与我们之间双向的交通。膏油表征神在基督里并藉着基督临到我们，给我们来享受。香则表征我们在祷告里藉着基督到神那里去，使神心满意足。在本篇信息中，我们要开始来看香的成分。
2In the foregoing message we saw the two-way traffic between God and us portrayed by the ointment and the incense. The ointment typifies God coming to us in Christ and through Christ for our enjoyment. The incense typifies our going to God through Christ in prayer for His satisfaction. In this message we shall begin to consider the elements of the incense.
膏油与香的组成
The composition of the ointment and the incense
3膏油与香都有三、四、五这些数字。不但如此，二者也都描绘出三一神。在膏油和香里，我们看见神性、人性、神性与人性的调和，以及基督的死与复活。
3In both the anointing oil and the incense we have the numbers three, four, and five. Furthermore, in both the Triune God is portrayed. In both the anointing oil and the incense we see divinity, humanity, the mingling of divin ity with humanity, and the death and resurrection of Christ.
三一神
The Triune God
4在论到膏油的信息里我们曾指出，香料虽然有四种，这些香料的数量却是三个单位的五百舍客勒。中间的单位由肉桂和菖蒲所形成，分为两部分，各为二百五十舍客勒。因此，膏油有四种香料，却只有三个单位。这三个单位表征三一神。中间的单位表征在十字架上被“裂开”的子，把这一点说明得格外清楚。香有三种香料，而不是四种。我们会看见，香的三种香料也是表征三一神。
4In the messages on the anointing oil we pointed out that although there were four spices, the quantity of these spices was three units of five hundred shekels each. The middle unit, formed of cinnamon and calamus, was divided into two parts, each measuring two hundred fifty shekels. Therefore, with the anointing oil we have four spices but only three units. These three units signify the Triune God. This is made especially clear by the fact that the middle unit signifies the Son who was “split” on the cross. With the incense we have three spices instead of four. As we shall see, these three spices of the incense also signify the Triune God.
5香里面有三种香料－拿他弗、施喜列、喜利比拿－和净乳香。照这些成分的数字和项目来看，有三在一里，就是三种香料和净乳香。根据三十四节的文法结构来看，三种香料形成一组，而第四项－净乳香－自成一类。因此，这里有三加一等于四。三是三一神的数字，而四是受造之物－人－的数字，用在积极的意义上。这里的意思是说，三一神成了一个人。神性被带到人性里面。当然，这是指耶稣基督说的。祂就是神成了一个人；祂的神性被带到人性里面。
5In the incense there are three kinds of spices — stacte, onycha, and galbanum — with pure frankincense. According to the numbers and items of the ingredients, there are three in one, that is, three kinds of spices with pure frankincense. According to the grammatical construction of verse 34, the three spices form one group, while the fourth item, the pure frankincense, is in a category by itself. Therefore, here we have three plus one, which equals four. Three is the number of the Triune God, and four, the number of the creature, the human being, used in a positive sense. The meaning here is that the Triune God becomes a human being. Divinity is brought into humanity. This, of course, refers to Jesus Christ. He is the very God becoming a Man; He is divinity brought into humanity.
6四种成分都复合并调和成为一种香。因此，这里有神与人调和，神与人复合，神性与人性调和并复合起来，为要产生香。
6All four ingredients were compounded and mingled into one incense. Therefore, here we have God mingled with man, God compounded with man, divinity mingled and compounded with humanity, to produce the incense.
产生的生命与救赎的生命
Generating life and redeeming life
7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。”头一种香料－拿他弗，和第三种－喜利比拿，都是树所产生的胶质。中间的香料－施喜列－乃是一种小动物的甲壳。这三种香料的顺序很有意义。要紧的乃是施喜列不是最先题起，也不是最后才题起，而是在中间。
7Exodus 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.” Both the first spice, stacte, and the third, galbanum, are resinous gums produced by trees. The middle spice, onycha, is the shell of a little animal. The order of these three spices is significant. It is important that the onycha is not mentioned either first or last, but in the middle.
8我们在前面的信息里已经指出，基督的生命里有两个因素：繁衍或产生的生命，由植物的生命所表征；救赎的生命，由动物的生命所表征。基督生命的两方面都能彀在约翰福音里看见。照约翰十二章二十四节来看，基督是一粒麦子，落在地里死了，就结出许多子粒来。这就是植物的生命，是繁衍、产生的生命。然而，动物的生命是为着救赎，因它能彀被杀、流血。在约翰一章二十九节，我们看见基督救赎的生命：“看哪，神的羔羊，除去世人罪孽的！”基督就是羔羊，为着救赎我们被钉在十字架上。因此，基督有产生的生命，也有救赎的生命。就着神的羔羊来说，基督有动物生命所表征的生命；就着麦粒来说，祂有植物生命所表征的生命。动物的生命是为着救赎，植物的生命则是为着繁衍、产生。
8As we have pointed out a number of times in foregoing messages, there are two factors in the life of Christ: the generating or producing life, signified by the vegetable life, and the redeeming life, signified by the animal life. Both aspects of Christ’s life can be seen in the Gospel of John. According to John 12:24, Christ is the grain of wheat that falls into the ground, dies, and produces many other grains. This is the vegetable life as the generating, producing, life. The animal life, however, is for redemption, for it is a life that can be slain and from which blood may be shed. In John 1:29 we see the redeeming life of Christ: “Behold, the Lamb of God who takes away the sin of the world!” Christ is the Lamb who was crucified for our redemption. Christ, therefore, has both a generating life and a redeeming life. As the Lamb of God, Christ has the life signified by the animal life, and as the grain of wheat, He has the life signified by the vegetable life, the plant life. The animal life is for redeeming, and the plant life is for generating, producing.
9为了救赎我们，就需要神格的第二位，在施喜列所表征动物生命的方面，为我们被杀。主耶稣就是这样一位救赎者。祂以神格第二位的身分，为我们完成了救赎。第二种香料－不是第一种或第三种－有动物的生命，原因就在这里。因此，第二种香料－施喜列－的确是表征三一神的第二位，就是为着救赎我们被钉十字架的一位。为着完成救赎而死的不是父，也不是灵；乃是子在十字架上流血，使我们得蒙救赎。因此，三种香料和中问的施喜列，描绘出三一神的另一幅图画。
9In order to redeem us, there was the need for the second of the Godhead, with the aspect of the animal life signified by the onycha, to be slain on our behalf. The Lord Jesus was such a redeeming One. As the second of the Godhead, He accomplished redemption for us. This is the reason that the second spice, not the first or the third, has the animal life. The onycha, therefore, the second of the spices, surely signifies the second of the Trinity, the One who was crucified for our redemption. Neither the Father nor the Spirit died for the accomplishment of redemption. It was the Son who shed His blood on the cross so that we may be redeemed. Therefore, the three spices with onycha in the middle give us another portrait of the Triune God.
人性
Humanity
10我们在那里看见香的成分所表征的人性？三十四节所暗指的四这个数字，表明了人性。这里有三种香料和净乳香，共有四个项目。我们已经看见，在圣经里，四这个数字是表征受造之物，尤其是表征人性。因此，用来构成香的四个项目就是表征人性。
10Where do we see humanity signified by the ingredients of the incense? Humanity is indicated by the number four implied in verse 34. Here we have three spices and pure frankincense, a total of four items. We have seen that in the Bible the number four signifies the creature, humanity in particular. Therefore, the four items used for the composition of the incense signify humanity.
基督的复活
The resurrection of Christ
11我们由香也能彀看见基督的复活。在膏油里，基督的复活是由菖蒲和桂皮来表征的 。但在香里，祂的复活是由净乳香来表征。故此，膏油与香都有基督的死与复活。
11With the incense we can also see the resurrection of Christ. With the ointment Christ’s resurrection is signified by the calamus and the cassia. But with the incense His resurrection is signified by frankincense. Hence, with both the ointment and the incense we have Christ’s death and resurrection.
奇妙人位的图画
The picture of a wonderful Person
12我们由膏油与香看见了三一神、神性、人性，以及基督的死与复活。我们由二者看见了神性与人性调和，看见了三一神在人里面经过了死，并且在复活里面出来。二者都有三与四这两个数字，表征神性与人性。香的三种香料表征基督的死为着产生和救赎，乳香则表征祂的复活。这意思是说，随着香有基督奇妙人位的一幅图画。香一点不差就是基督自己带着祂所经过的一切，以及祂所完成的一切。
12With the ointment and incense we see the Triune God, divinity, humanity, and Christ’s death and resurrection. In both we see divinity mingled with humanity. In both we see the Triune God in man passing through death and coming forth in resurrection. In both we have the numbers three and four signifying divinity and humanity. With the incense the three spices signify Christ’s death for generating and redeeming, and the frankincense signifies His resurrection. This means that with the incense we have a picture of the wonderful Person of Christ. The incense is nothing less than Christ Himself with all the process through which He has passed and with all He has accomplished.
13膏油与香在结构上，原则几乎是一样的。然而，膏油是为着神临到我们，香则是为着我们到神那里去。膏油里面有三一神、神性、人性，以及基督的死与复活。香里面也有三一神、神性、人性，以及基督的死与复活。
13With the composition of both the anointing oil and the incense the principle is nearly the same. However, the anointing oil is for God’s coming to us, and the incense is for our going to God. In the anointing we have the Trinity, divinity, humanity, and the death and resurrection of Christ. In the incense we also have the Trinity, divinity, humanity, and Christ’s death and resurrection.
抹油与加盐
Oiled and salted
14最终，膏油和香都有五这个数字。就着膏油来说，四种香料与橄榄油融合，说出了五这个数字。但就着香来说，四种成分－三种香料和乳香－加上盐，就有了五这个数字。在膏油里，调和的成分是油；但在香里面，调和的成分乃是盐。这意思是说，神临到我们是抹油的问题，而我们到神那里去乃是加盐的问题。 为甚么神临到我们的时候，有丰富的油，却没有盐呢？原因乃是在神那里，没有不洁的东西。祂由纯洁的源头临到我们。然而，我们的根源满了污秽。因此，我们到神那里去，就需要盐来取代油。盐即使是在不洁的地方，仍是纯粹的物质。在地上盐是一种最纯粹的物质。香的四种成分加上盐，表明我们的祷告必须完全用盐调和，把所有的“病菌”杀死，使我们被炼净。盐的成分也是调和我们祷告的成分。感谢主，祂没有带着盐到我们这里来。如果祂带着大量的盐而不是带着丰富的油到我们这里来，定规是非常不愉快的。但赞美神，我们到祂那里去的时候，这就加盐、调味、调和了！
14Eventually, in both the anointing oil and the incense we have the number five. With the ointment, the four spices are blended with olive oil to give us the number five. But with the incense four elements, the three spices and the frankincense, are tempered with salt to give the number five. With the ointment the tempering element is oil, but with the incense the tempering element is salt. This means that God’s coming to us is a matter of our being oiled, but our going to God is a matter of our being salted. Why is it that when God comes to us there is an abundance of oil, but no salt? The reason is that with God there is nothing unclean. He comes to us from a pure source. However, our source is full of uncleanness. Therefore, our going to God requires salt in place of oil. Salt is a substance that is pure even though it is found in an unclean place. Salt is one of the most pure substances on earth. The tempering of the four elements of the incense with salt indicates that our prayer needs to be thoroughly salted so that all the “germs” may be killed and we may be purified. The salting element is also the element that tempers our prayer. Thank the Lord that He does not come to us with salt. It would be most unpleasant if He came to us with a large quantity of salt instead of an abundance of oil. But praise Him that when we go to God we are salted, seasoned, tempered!
我们需要加上盐
Our need to be salted
15在今天的教会生活里，我们都需要加上盐。不然的话，我们中间就会有磨擦和争执。长老尤其需要加上盐。凡是作长老来服事的人，都该盼望加上盐。作长老就好像把新鲜的鱼放进盐罐子里。长老职分可比作盐罐子。长老们，要确信长老职分会使你加上盐。
15In today’s church life we all need to be salted. Otherwise, there will be friction and controversy among us. The elders in particular need to be salted. Anyone who serves as an elder should expect to be salted. To be an elder is to be like fresh fish placed into a pot of salt. The eldership can be compared to a pot of salt. Be assured, elders, that the eldership will cause you to be salted.
16最近我们在安那翰为着说华语的圣徒有一次特会。我注意到服事的人为这次特会作准备的时候，需要加上盐。如果你去问他们中间一些领头的人，他们会确定地说，他们一同服事的时候，需要加上盐。我们需要加上盐，因为没有盐，我们就无法有馨香之气升到神那里去。
16Recently, in Anaheim we had a conference for the Chinese-speaking saints. I noticed that as the serving ones were preparing for this conference, they needed to be salted. If you were to ask some of the leading ones among them concerning this, they would say definitely that as they served together they needed to be salted. We need to be salted, for without the salt we cannot have fragrant incense ascending to God.
17我们许多人都能作见证，我们在婚姻生活中也需要加上盐。倘若你还没有结婚，你也许像一条新鲜的鱼。但你结婚以后，甚至在蜜月期间，就立刻开始加上盐了。加盐是一件非常积极的事。如果鱼没有加上盐，几天以后就会发出腥味来。但腌过的鱼能长久保存原味。照样，在婚姻生活中加上盐会使你在积极方面保存原味。弟兄们，你们要作可爱的丈夫么？若是这样，你们就必须加上盐。姊妹们，你们要作可爱的妻子，还是讨厌的妻子？惹人讨厌的妻子还没有加上盐。如果你要作个可爱的妻子，就必须加上盐。如果一位姊妹在婚姻生活中用盐调和了一段年日，她就会变得非常可爱。
17Many of us can testify that we need to be salted also in our married life. If you have not been married, you may be like a piece of fresh fish. But after you are married, you will begin to be salted immediately, perhaps even on your honeymoon. It is a very positive matter to be salted. If fish is not salted, it will give off a foul odor after a few days. But salted fish retains its flavor for a long time. Likewise, being salted in your married life will cause you to maintain your flavor in a positive way. Brothers, do you want to be pleasant husbands? If so, you need to be salted. Sisters, do you want to be pleasant wives, or offensive ones? Those who are offensive have not been salted. If you want to be a pleasant wife, you need to be salted. If a sister is salted over a period of years in her married life, she will become very pleasant.
18我们都需要加上盐。没有盐，我们就不能到神那里去。用来调和我们的盐乃是神的永约之盐。旧约不只一次说到记念主约的盐。（利二13，民十八19。）用来调和香的盐与神约的盐有关。这里主要的点乃是说，如果我们要更加细致地经历基督徒的生活，就会晓得我们的祷告必须彻底用盐调和。
18We all need to be salted. We cannot go to God without salt. The salt with which we are salted is the salt of God’s everlasting covenant. More than once the Old Testament speaks of remembering the salt of the Lord’s covenant (Lev. 2:13; Num. 18:19). The salt used in tempering the incense is related to the salt of God’s covenant. The main point here is that if we would experience the Christian life in a finer way, we shall learn that our prayer must be thoroughly salted.
十字架的盐应用到我们的祷告里
The salt of the cross applied to our prayer
19用来调和我们的盐成分是甚么？这个成分就是十字架。神临到我们不是十字架天天作工的问题；祂的来临完全是在油里、在那灵里。然而，我们到神那里去就需要十字架了。我们一直需要十字架。这里的盐是表征基督的十字架，就是祂的杀死。我们必须在祷告中经历基督的杀死。我能彀作见证，我有许多这样的经历。如果我的动机、意念、存心不纯洁，我就无法祷告。不但如此，如果我的灵有些不正，我也无法祷告。要祷告，我的灵就必须不偏不倚，我的动机和意念也必须纯一不杂。要这样纯一不杂，就需要盐，需要十字架。
19What is the element of the salt with which we are salted? This element is the cross. God’s coming to us is not a matter of the daily working of the cross. Rather, His coming is altogether in the oil, in the Spirit. However, our going to God requires the cross. We need the cross all the time. The salt here signifies the cross of Christ, His killing death. We need to experience the killing death of Christ in our prayer. I can testify that I have much experience of this. If my motive, intention, and heart are not pure, I am not able to pray. Furthermore, if my spirit has some kind of bias, I cannot pray either. In order to pray, my spirit must be without bias, and my motive and intention must be pure. To be pure in this way requires salt; it requires the cross.
20青年人也许会晓得，如果他们犯了罪，就会发觉祷告很不容易。但我们在主里长大并在属灵的生命里达到更柔细的阶段时，我们就会看见，甚至我们灵里稍微不正也会使我们无法好好祷告。要使你的祷告受拦阻，并不需要犯罪。只要灵里稍微不正，就能拦阻你的祷告。如果你的灵里不正，你也许还能祷告，但你里面深处会晓得，这不是主所渴望的祷告。我不敢说由不正的灵所发出的祷告主会不会答应。然而，我确信这不是他所渴望的祷告。 我也晓得这样的祷告没有馨香之气可以给神。反之，祂会发现这种祷告的气味非常可厌。许多时候，我们的祷告在主闻起来完全是可厌的、难闻的。我相信有经历的圣徒都会同意这些话，并且说阿们。他们从经历中晓得，由不纯的动机和不正的灵所发出的祷告乃是得罪主的。
20Young people may realize that if they commit sins, they will find it very difficult to pray. But as we grow in the Lord and come to a finer stage in the spiritual life, we shall see that even a little bias in our spirit can keep us from praying properly. It is not necessary to sin in order to have your prayer hindered. Even a small amount of bias in your spirit can hinder your prayer. You may still pray if you have bias in your spirit, but deep within you may realize that this is not the kind of prayer the Lord desires. I dare not say whether or not the Lord will answer a prayer that issues from a biased spirit. However, I am assured that this is not the kind of prayer He desires. I also know that such prayer does not have a pleasant fragrance to Him. Instead, He finds the odor of that kind of prayer very offensive. Many times our prayer has been altogether offensive and unpleasant to the Lord’s sense of smell. I believe that those saints with experience can endorse this word and say amen to it. From their experience they know that prayer which issues from impure motives or from bias in our spirit is offensive to the Lord.
用盐调和的香
The incense tempered with salt
21现在我们应当清楚了，神要临到我们，就需要那灵，需要油。但我们要到神那里去，就需要十字架，需要盐。油和盐都是调和的成分。油和膏油调和是为着神临到我们，而盐与香调和是为着我们到神那里去。我们的祷告必须在灵里。然而，圣经论到我们祷告的图画时，指明最大的需要乃是十字架。你想祷告么？当你要祷告的时候，你必须被除去。你天然的人、天然的方式、天然的思想、天然的愿望、天然的爱好、天然的拣选都必须被除去。
21By now we should be clear that for God’s coming to us the Spirit, the oil, is needed. But for our going to God the cross, the salt, is needed. Both the oil and the salt are tempering elements. The oil tempers the ointment for God to come to us, but the salt tempers the incense for us to go to God. Our prayer needs to be in the Spirit. However, the Bible in its clear portrait concerning our prayer indicates that what is needed is mainly the cross. Do you intend to pray? As you are about to pray, you need to be crossed out. Your natural being, your natural way, your natural thought, your natural desire, your natural preference, your natural choice — all must be crossed out.
22也许你不晓得你里面有多少不洁的成分，有多少的污秽。你的心思、情感、意志里都有污秽。在你的爱与恨里，也许有许多的污秽。结果，你在祷告里所吐露的就发表出不洁的成分来。这意思是说，连你的祷告里都可能有不洁或污秽。有些人的祷告可比作火山爆发，喷出许多不洁的东西来。这些人也许觉得他们是在祷告神。事实上，他们从里面的人里发出许多的污秽来。
22You probably do not realize how many unclean elements or how much dirt there is in your being. There is dirt in your mind, in your emotion, and in your will. There may be much defilement both in your love and in your hatred. As a result, unclean elements may be expressed by your utterances in prayer. This means that even in your prayer there may be uncleanness or defilement. The prayer of some can be likened to the eruption of a volcano: it bursts forth with the release of many unclean things. These ones may feel that they are praying to God. Actually, they are expelling much uncleanness from their inner being.
23我强调我们需要加上盐，并不是说，我们的祷告里不需要那灵。我们的确需要那灵，但这不是我们最大的需要。我们最大的需要乃是盐－十字架。我们要享受神，所需要的成分主要是油。当神临到我们，给我们来享受的时候，祂必须是油－那灵。因此，神自己必须是油。不然的话，我们就无法享受祂。然而我们要在祷告里到神那里去，就需要丰富的盐。我们必须彻底、完全地用盐调和。
23In emphasizing our need to be salted, I am not saying that there is no need for the Spirit in our prayer. We do need the Spirit, but that is not our greatest need. Our greatest need is the cross, the salt. For us to enjoy God the main element needed is oil. When God comes to us to be our enjoyment, He must be the oil, the Spirit. Therefore, it is necessary for God Himself to be oil. Otherwise, there would be no way for us to enjoy Him. But for us to go to God in prayer, we need plenty of salt. We need to be salted thoroughly and absolutely.