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出埃及记生命读经 · 第169篇

香（三）

The incense (3)
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在论到香的第一篇信息里，我们看过神与我们、我们与神之间的双向交通。我们看见膏油是表征神在基督里并藉着基督临到我们，香则是表征我们在基督里并藉着基督到神那里去。在论到香的第二篇信息里我们曾指出，膏油和香都给我们看见三一神、神性、人性，以及基督的死与复活。我们也看见，为着经历神在基督里临到我们，就需要油，但为着经历我们在基督里到神那里去，就需要盐。这意思是说，我们的祷告需要基督有功效的死来调和。在前一篇信息里我们着重地强调，我们的祷告需要用盐来净化，这样我们就能把馨香之气献给神，使祂心满意足。现在我们继续来看香的成分。
2In the first message on the incense we considered the two-way traffic between God and us and between us and God. We saw that the ointment typifies God coming to us in Christ and through Christ, and the incense typifies our going to God in Christ and through Christ. In the second message on the incense we pointed out that with both the ointment and the incense we see the Triune God, divinity, humanity, and Christ’s death and resurrection. We also saw that for the experience of God coming to us in Christ the oil is needed, but for the experience of our going to God in Christ the salt is needed. This means our prayers need to be salted by the effective death of Christ. In the previous message we strongly emphasized our need to have our prayers purified by the salt so that we may offer fragrant incense to God for His satisfaction. Let us now go on to consider the elements of the incense.
馨香的香料
Fragrant spices
拿他弗
Stacte
3用来作香的头一种馨香的香料是拿他弗。希伯来文的拿他弗是nataph，表征没药, 是一种树的胶质，用来作最纯粹的没药。所以，拿他弗是另一种没药，表征基督甜美的死。我们应当记得，膏油的头一种香料也是没药。这表明神临到我们以及我们到神那里去，基本的需要都是基督的死。没有基督的死，我们就不可能到神那里去。不但如此，连神也不可能临到我们。因这缘故，主耶稣对门徒说：“我去是与你们有益的；我若不去，保惠师就不到你们这里来；我若去，就差祂来。”（约十六7。）主的话指明，祂若不“去”，就是祂若不在十字架上受死、成功救赎，神就无法进到我们里面来。主耶稣与门徒同在的时候，就是神与他们同在。但这不过是神临到门徒的一部分。主耶稣在肉身里与门徒同在的时候，神不过是在临到人的途中。祂还无法进到门徒里面。所以主必须去；也就是说，祂必须经过死，好打开一条路来让神进到堕落的人里面。
3The first of the fragrant spices used to make the incense is stacte. The Hebrew word for stacte is nataph. It signifies myrrh, a resinous gum used as purest myrrh. Hence, stacte is another kind of myrrh and signifies the sweet death of Christ. We should remember that the first spice in the anointing oil was also myrrh. This indicates that both for God’s coming to us and for our going to God a basic need is the death of Christ. Without the death of Christ, it would be impossible for us to go to God. Furthermore, it would even be impossible for God to come to us. This was the reason the Lord Jesus said to the disciples, “It is expedient for you that I go away; for if I do not go away, the Comforter will not come to you; but if I go, I will send Him to you” (John 16:7). The Lord’s word indicates that if He did not “go away” by dying on the cross for the accomplishment of redemption, there would be no way for God to come into us. When the Lord Jesus was with the disciples, God was present with them. But this was only a partial coming of God to the disciples. While the Lord Jesus was with His disciples in the flesh, God had come to man only halfway. He did not yet have the way to enter into His disciples. Therefore, the Lord had to go away; that is, He had to pass through death to open the way for God to come into fallen man.
4拿他弗的希伯来文nataph，字根的意思是滴下。（伯二九22，歌四11，参看路四22。）我们已经指出，用来作为膏油成分的没药从树上流出来的时候，看起来就像眼泪。现在我们看见了，拿他弗的希伯来字根就是滴下的意思。这非常有意义。它表明主耶稣在为人生活中，流了许多眼泪。当祂在地生活行动经历没药的时侯，流了许多眼泪。甚至祂尽职的时候，里面也有眼泪“滴下”来。在十字架上，主的属人生命、魂生命倾其所有地滴了出来。因此才能有没药、拿他弗，作为香的头一种成分。
4The root of the Hebrew word for stacte, nataph, means drop (Job 29:22 S. S. 4:11; see Luke 4:22). We have already pointed out that the myrrh used as an ingredient in the anointing oil has the appearance of tears when it issues out from the tree. Now we see that the root of the Hebrew word for stacte means drop. This is very significant. It indicates that the Lord Jesus shed many tears in His human life. As He walked on earth experiencing the myrrh, He shed many tears. Even as He was ministering, inwardly there was the “dropping” of tears. On the cross there was a great dropping of the Lord’s human life, His soulish life. Because of this, there can be the myrrh, the stacte, as the first element of the incense.
施喜列
Onycha
5繙作施喜列的希伯来字是shecheleth。这个字是指生长在红海沼泽之地一种小动物的甲壳，适合药用，也用来作为香料。这表征基督以及祂为罪人而死的救赎生命。
5The Hebrew word rendered onycha is shecheleth. This word denotes the shell of a little animal that grows in the marshes of the Red Sea, a shell that is good for medicine and is also used as a spice. This signifies that Christ with His redemptive life died for sinners.
6我们要得蒙救赎，就需要施喜列所表征神格的第二位为我们被宰杀。施喜列生长在红海的沼泽之地，红海是表征败坏的世界。主耶稣成了一个小小的“动物”，在这败坏的世界生活三十三年半。这就是为着救赎我们被钉十字架的基督。
6In order for us to be redeemed, there was the need for the second of the Godhead, signified by onycha, to be slain on our behalf. Onycha grows in the marshes of the Red Sea, which signifies the corrupted world. The Lord Jesus became a little “animal” living in the marshes of this corrupted world for thirty-three and a half years. This is the Christ who was crucified to redeem us.
7我们已经指出，动物生命豫表基督生命救赎的一面。因此，施喜列不但表明基督的死；也表明主耶稣有救赎的生命，并且祂为我们活出救赎的生命。然后在十字架上，祂救赎的生命为罪人释放了出来。
7As we have pointed out, the animal life typifies the redeeming aspect of Christ’s life. Therefore, not only does the onycha indicate the death of Christ; it also indicates that the Lord Jesus has a redemptive life and that He lived a redemptive life for us. Then on the cross His redemptive life was given for sinners.
喜利比拿
Galbanum
8喜利比拿的希伯来字是 chelebnah。是指一种树的胶质。喜利比拿是香的第三种成分，表征基督产生生命大能的死。
8The Hebrew word for galbanum is chelebnah. This denotes a resinous gum. As the third element in the incense, galbanum signifies the powerful death of Christ’s generating life.
9喜利比拿的希伯来字根是脂油的意思，字尾是哀哭的意思。脂油是表征基督活出一种绝对为着神的生活。这就是燔祭脂油的意义。当基督活出这一种绝对为着神的生活时，祂为着那些不为着神的人哀哭。一方面，祂自己活出绝对为着神的生活；另一方面，祂为着那些不关心神的人哀哭。
9The root of the Hebrew word for galbanum means fat, and the word ending means weeping. Fat signifies that Christ lived a life that was absolutely for God. This is the significance of the fat of the burnt offering. While He lived such a life absolutely for God, Christ wept for those who were not for God. On the one hand, He Himself lived a life absolutely for God; on the other hand, He wept for those who did not care for God.
10喜利比拿这种胶的气味非常强烈、不愉、难闻、可厌。这种难闻的气味有三个奇特的功用。首先，虽然它本身很难闻，却加强了其它的馨香之气。这个香料加到其它的香料里面，其它香料的馨香之气就增强了。
10The odor of galbanum as a resinous gum was exceedingly strong, disagreeable, unpleasant, and offensive. This unpleasant odor has three strange functions. First, although by itself it is offensive, it strengthens the fragrance of the other odors. When this spice is added to the other spices, the fragrance of the other spices is increased.
11主耶稣在地上的时候，的确得罪了法利赛人和撒都该人。祂责备法利赛人，得罪他们到了极点。照马太二十三章三十三节来看，祂称他们为“蛇类，毒蛇之种。”主真刚强，也真得罪人！然而，祂像喜利比拿一样，加强了其它的馨香之气。
11When the Lord Jesus was on earth, He certainly was offensive to the Pharisees and Sadducees. His rebuke of the Pharisees offended them to the uttermost. According to Matthew 23:33, He called them “serpents, brood of vipers.” How strong and offensive the Lord was! Nevertheless, as the galbanum, He strengthened the fragrance of the other odors.
12没药是芳香的，而施喜列焚烧的时候，也发出馨香之气。焚烧的施喜列愈多，馨香之气就愈芬芳。因此，没药和施喜列都有馨香之气。但这些香料加上喜利比拿的时候 ，喜利比拿难闻的气味却加强了没药和施喜列的馨香之气。
12Myrrh is fragrant, and onycha gives off a pleasant fragrance when it is burned. The more onycha is burned, the more pleasant is its fragrance. Therefore, both myrrh and onycha have a sweet fragrance. But when galbanum is added to these spices, the offensive odor of the galbanum strengthens the sweet fragrance of the myrrh and the onycha.
13喜利比拿的第二个功用是使香的馨香之气存留、耐久。换句话说，它能彀使香的馨香之气保留得长久些。因此，喜利比拿不但加强了其它香料的馨香之气，也使香能保留它的馨香之气。
13The second function of the galbanum was to cause the fragrance of the incense to remain and endure. In other words, it enabled the incense to retain its fragrance for a longer time. Therefore, the galbanum not only strengthens the fragrance of the other spices; it also causes the incense to retain its fragrance.
14第三，喜利比拿的功用是作为驱虫剂。它驱除并赶逐害虫与毒虫，包括蛇在内。喜利比拿本身是有毒的。它用来驱除并赶逐昆虫、毒虫与蛇类，尤其是“古蛇、魔鬼”。喜利比拿指明基督的死把蛇驱逐出去。就一面说，基督的死不是芳香的，但它的确加强并保存了其它的成分，并且赶逐蛇类。祂的死就是一种驱虫剂，有驱除的能力来赶逐撒但。
14Third, the galbanum functions as a repellent. It repels and expels noxious insects and poisonous reptiles, including serpents. In itself galbanum is noxious. It is used to repel and expel insects and poisonous reptiles and snakes. This is especially true of the “old serpent, the Devil.” The galbanum indicates that the death of Christ expels the serpent. In a sense, Christ’s death is not pleasant, but it truly strengthens and preserves the other elements, and it expels the serpent. His death is a repellent; it has the repelling power to expel Satan.
15由这些经文里的图画，我们看见三种香料都是表征基督的死。这些成分的素质里面，都有基督的死。三一神进到人性里面死了，为要救赎我们、产生众子，并驱逐邪恶 。三一神成了一个人，为要产生我们这些众子，救赎我们脱离堕落，并驱逐所有的邪 恶。
15From the picture in these verses we see that all three spices signify the death of Christ. In the essence of all the ingredients we have the death of Christ. The Triune God came into humanity to die in order to redeem us, to produce sons, and expel evil. The Triune God became a man to generate us as sons, to redeem us from the fall, and to expel all evil.
16每当我想到用来作香的三种香料时，我就再一次确信圣经真是神所默示、神所启示的。人的智慧无法写出这样的记载。没有疑问，这些话是照着神的默示和启示所写出来的。
16Whenever I consider the three spices used to make the incense, I am convinced once again that the Bible truly is something inspired by God and revealed by Him. Man’s wisdom is not able to compose such a record. No doubt, these words were written according to the inspiration and revelation of God.
乳香
Frankincense
17乳香是一种白色的树胶，表征基督甜美的复活。乳香的希伯来字根是白色的意思。此外，有五种产生胶质的树，乳香就是由这些树来的。这些树的花朵有五瓣，果子有五边。这表征在复活里因着三一神而负责任。有一件事也很有趣，就是我们注意到这些树的花朵里面有五个雌蕊和五个雄蕊。因此，由产生乳香的树，我们一再地看见五这个数字。我们由五种树，花朵上的五瓣，花朵里面的五个雄蕊和五个雌蕊，以及五角的果子，都看见了五这个数字。这全数与乳香的意义有关。
17Frankincense is a white resinous gum signifying the sweet resurrection of Christ. The root of the Hebrew word for frankincense means white. Furthermore, there are five kinds of gum-producing trees from which frankincense is derived, and these trees have flowers of five petals and fruits of five sides. This signifies responsibility in resurrection with the Trinity. It is also interesting to note that within the flowers of these trees are five pistils and five stamens. Therefore, with the tree that produces frankincense we see the number five again and again. We see this number with the kinds of trees, with the five petals on the flowers, with the five stamens and five pistils within the flowers, and with fruits of five sides. All this is related to the significance of the frankincense.
四种基本成分的比例相等
An equal proportion of the four basic elements
18根据三十章三十四节：“各样要一般大的分量。”这意思是说，四种基本成分的比例必须是相等的。这表征基督死与复活的所有属性都是均衡的。
18According to 30:34, “there shall be an equal part of each.” This means that there was to be an equal proportion of each of the four basic elements. This signifies that all the attributes of Christ’s death and resurrection are even.
19香不该有甚么是不平衡的。然而，今天许多基督徒在经历上并不平衡。比方说，有些信徒过于着重十字架的经历。他们没有复活的经历。反之，他们是一直谈论背十字架。他们脸上似乎从来没有喜乐、愉悦的表情。在这些基督徒的聚会中有许多呻吟，就算有点赞美，也是非常稀少。我参加过这样的聚会，人花了许多时间在呻吟。参加 这些聚会的人强调主的死，却忽略了祂的复活。
19With the incense nothing should be unbalanced. However, many Christians today are not balanced in their experience. For example, certain believers place too great an emphasis on the experience of the cross. With them, there is no experience of resurrection. Rather, they are always talking about bearing the cross. It seems that they never have a happy, pleasant expression on their face. In the meetings of such Christians there may be much groaning, but there is very little praise, if any. I have attended meetings where the people spent a good deal of time groaning. The ones who attended those meetings emphasized the Lord’s death, but neglected His resurrection.
20还有些基督徒在另一个极端，似乎总是兴奋高昂。事实上，这不是基督复活的经历，而是天然情感的表现。有些灵恩派的人就是属于这一类。他们常常兴奋地说：“赞美耶稣！赞美耶稣！”他们少有叹息或呻吟。
20Other Christians, at the opposite extreme, seem always to be soaring with excitement. Actually, this is not the experience of the resurrection of Christ. Instead, it is an expression of natural emotion. Certain Pentecostalists are in this category. Often they will excitedly say, “Praise Jesus! Praise Jesus!” With them there is little sighing or groaning.
21我用这些例子来指出，我们对基督的经经必须平衡。我们对于主的死与复活，需要相等的分量。
21I use these examples to point out our need to be balanced in our experience of Christ. We need an equal portion of the Lord’s death and resurrection.
22在上一篇信息里我们强调一个事实：我们是由基督的死调和的。不错，我们的确需要主十字架的盐。然而，香仍含有表征复活的乳香。随着对基督之死的经历，我们还 需要祂复活的经历。
22In the last message we emphasized the fact that we are salted by the death of Christ. Yes, we certainly need the salt of the Lord’s cross. Nevertheless, the incense still contains frankincense, which signifies resurrection. Along with our experience of the death of Christ, we need the experience of His resurrection.
23三种香料指明，主耶稣活出一种产生的生命，由植物生命所表征；也活出一种救赎的生命，由动物生命所表征。第一种和第三种香料，拿他弗和喜利比拿，是属于植物的生命。第二种香料是属于动物的生命。三种香料都是表征主的死。照第一种香料－拿他弗－的意义来看，基督死了是要产生众子。照第二种香料－施喜列－的意义来看，祂死了是要救赎堕落的罪人。照第三种香料－喜利比拿－的意义来看，祂死了是要驱逐仇敌。由此我们看见基督的死有三个功用：救赎堕落的罪人，产生神的众子，并驱逐那古蛇，就是魔鬼。为着产生、救赎、驱逐的功用，我们赞美主！
23The three spices indicate that the Lord Jesus lived a generating life, signified by the plant life, and also a redeeming life, signified by the animal life. The first and third spices, the stacte and the galbanum, are of the plant life. The second spice is of the animal life. All three spices signify the Lord’s death. According to the significance of the first spice, the stacte, Christ died to generate many sons. According to the significance of the second spice, onycha, He died to redeem fallen sinners. According to the significance of the third spice, galbanum, He died to expel the enemy. By this we see that Christ’s death has three functions: to redeem fallen sinners, to produce sons of God, and to expel the old serpent, the Devil. Praise the Lord for the functions of generating, redeeming, and expelling!
24出埃及记三十章记载膏油的制法时，标明了每一种成分的确实分量。但在香的制法里，没有题起分量。这表征基督是不可测度、无限无量的。香没有数量，也没有分量。在宇宙中没有现有的说法来说出基督的度量。因这缘故，在以弗所三章十八节保罗告诉我们，基督就是阔、长、高、深。换句话说，基督是无限无量的。拿他弗、施喜列、喜利比拿、乳香的分量没有记载出来，这个事实便说出基督的无限无量。我们只简单的知道，用来作香的各样成分要一般大的分量。
24In the prescription for the ointment recorded in Exodus 30, definite quantities are designated for each ingredient. But in the prescription for the incense, no quantities whatever are mentioned. This signifies that Christ is immeasurable, unlimited. With this incense there is no measurement and no weight. In this universe there are no means available to tell the measure of Christ. For this reason, in Ephesians 3:18 Paul tells us that Christ is the breadth, the length, the height, and the depth. In other words, Christ is unlimited. The unlimitedness of Christ is indicated by the fact that no measurements are given for the stacte, onycha, galbanum, and frankincense. We are simply told that there were to be equal parts, or portions, of each element used to make the incense.
用盐调和
Seasoned with salt
25三十五节说：“你要用这些加上盐，按作香之法，作成清净圣洁的香。”我们已经看见，这里的盐是表征基督之死的甜美。这盐杀死消极的东西，也有防腐剂的功用。（利二13。）盐里面有消杀腐坏的能力。在豫表里，盐是表征基督之死保存的能 力，也表征杀死的能力。
25Verse 35 says, “And you shall make of it incense, an ointment, the work of a perfumer, salted, pure, and holy.” As we have seen, salt here signifies the effectiveness of Christ’s death. This salt kills negative things and also functions as a preservative (Lev. 2:13). In salt there is corruption-killing power. In typology salt signifies the preserving power of the death of Christ and also its killing power.
26香的成分与盐调和在一起。膏油与橄榄油－圣灵－调和在一起，但香是与盐－基督的十字架－调和在一起。
26The elements of the incense are tempered together with salt. The anointing ointment is tempered with the olive oil, the Holy Spirit. But the incense is tempered with salt, the cross of Christ.
香要捣细并放在会幕内见证的柜前
The incense ground and put before the testimony in the tent of meeting
27三十六节说：“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；你们要以这香为至圣。”（另译）照三十五节和三十六节来看，香必须加上盐、捣细并焚烧。把香捣细，并且放在会幕内见证的柜前，表征基督甜美的死和祂馨香的复活融合起来，以及祂的死与复活在香坛上献给神，作为基督和祂肢体代求的基础。
27Verse 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; it shall be most holy to you.” According to verses 35 and 36, the incense must be salted, ground, and burned. The grinding of the incense and putting it before the testimony in the tent of meeting signifies the blending of Christ’s sweet death and His fragrant resurrection, and the offering of His death and resurrection to God on the incense altar as a base for the intercession of Christ and His members.
28我们要经历基督成为献给神的馨香之气，这些经历就必须加上盐、捣细，最终再完全焚烧。我们的经历通过了这样的历程，就成为献给神的馨香之气。这意思是说，我们不但需要经历基督所是、所作的素质，我们对这位基督的经历也需要加上盐、捣细并焚烧。有些东西焚烧，就减成灰了。凡我们当作香献给神的东西都会烧尽，但它对神却是馨香的。我们对基督的经历加上盐、捣细并焚烧了，我们才有香作为馨香之气献给神。首先我们需要真正经历基督以及香的所有成分。然后我们需要把香加上盐、捣细并焚烧。由此可见，我们要烧香，经历是不可或缺的。我们必须有经历，这些经历也必须加上盐、捣细并焚烧。
28In order for our experiences of Christ to become a sweet fragrance to God, these experiences must be seasoned, ground, and eventually burned. When our experiences pass through such a process, they become a sweet fragrance to God. This means that not only do we need to experience the essence of what Christ is and does, but our experiences of this Christ need to be salted, ground, and burned. When something has been burned, it is reduced to ashes. Whatever we offer to God as incense will be consumed, but it will be fragrant to Him. Only when our experience of Christ has been salted, ground, and burned shall we have the incense to offer to God as a sweet-smelling fragrance. First we need the genuine experiences of Christ with all the ingredients of the incense. Then we need the salting, the grinding, and the burning of this incense. By this we see that experience is indispensable for the burning of the incense. We must have experiences of Christ, and these experiences must be salted, ground, and burned.
不是给人闻香味的
Not for man’s smelling
29出埃及记三十章三十七至三十八节说：“你们不可按这调和之法为自己作香；要以这香为圣，归耶和华。凡作香和这香一样，为要闻香味的，这人要从民中剪除。”在这些经文里面我们看见，香完全不是给人闻香味的。香绝对是为着主的享受和满足。对我们实际的经历来说，这是甚么意思？这意思是说，我们祷告不该为着让会中的人听见。许多时候，我们所发出的祷告是为着给人听的。这是一个严重的错误。香只该献给神，它应当升到神那里去，应当给神来享受。因这缘故，我们祷告不该为着给人听，而该为着主的满足。
29Exodus 30:37 and 38 say, “And the incense which you shall make, you shall not make for yourselves in its proportions; it shall be holy to you for Jehovah. Whoever makes any like it, to smell it, he shall be cut off from his people.” In these verses we see that the incense is not at all for man’s smelling. The incense is absolutely for the Lord’s enjoyment and satisfaction. What does this mean for our experience in a practical way? It means that we should not pray so that others in the meeting will listen to us. Many times prayers are uttered for the sake of human listeners. This is a serious mistake. The incense should be offered only to God, it should ascend to God, and it should be enjoyed by God. For this reason, we should not pray for the sake of human listeners, but for the Lord’s satisfaction.
30在这三篇论到香的信息里面，我们论到属灵经历上许多深奥的事情。我愿鼓励你们花彀多的时间来思想这些要点，为这些点祷告，并与别人有交通。
30In these three messages on the incense we have covered a number of deep matters related to spiritual experience. I would encourage you to take an adequate amount of time to dwell on all these points by praying over them and by having fellowship with others concerning them.