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创世记生命读经 · 第89篇

被变化（九）

BEING TRANSFORMED (9)
1雅各在伯特利作了几件很有意义的事。他筑了一座坛，立了一根柱子。浇奠祭在柱子上，然后浇油在柱子上。（创三五7，14～15。）在本篇信息中，我们要来看雅各在他所立的柱子上浇奠祭和油的事。
1At Bethel Jacob did some very significant things. He built an altar, set up a pillar, poured a drink offering upon the pillar, and then poured oil upon the pillar (35:7, 14-15). In this message we shall consider Jacob’sp our ing the drink offering and the oil upon the pillar he had set up
《二》浇奠祭在柱子上
2) Pouring a Drink Offering upon the Pillar
2请记得，创世记中所题的每一项目，几乎都是一粒真理的种子，要在圣经以后的各卷书中发展。因为创世记三十五章十四节是第一次题到奠祭，所以这一节乃是奠祭的种子。我们若只有这一节经文，就很难明白奠祭的意义。要明白奠祭的意义，我们必须追纵奠祭在旧约和新约中的发展。我们曾指出，雅各两次在伯特利竖立柱子。第一次他没有在柱子上浇奠祭，他不过在其上浇油。雅各第一次是在柱子上浇油，并没有奠酒，原因是在圣经中，油不需要我们这一面很多的经历，但酒是在于我们的经历。雅各初次到伯特利的时候，他对主没有甚么经历；他不过是一个年轻的抓夺者，他没有酒可以浇奠给主。因此在二十八章他无法浇奠祭。但二十年以后，在他已经被主摸著，多少有了一些变化以后，他回到伯特利。因著他有了一些经历，他就有酒浇在柱子上作奠祭献给主。请记得，奠祭完全与我们的经历有关。
2Remember that nearly every item mentioned in the book of Genesis is the seed of a truth developed in the following books of the Bible. Because 35:14 is the first mention of the drink offering, this verse is the seed of the drink offering. If we had only this verse, it would be difficult to know the meaning of the drink offering. In order to understand the significance of the drink offering, we must trace its development in both the Old Testament and in the New Testament. We have pointed out that Jacob twice set up a pillar in Bethel. The first time he did not pour a drink offering upon the pillar; he simply poured oil upon it. The reason Jacob poured oil but not wine upon the pillar the first time was that in the Bible oil does not require very much experience on our part, but wine depends upon our experience. At the time of Jacob’s first visit to Bethel, he did not have any experience of the Lord. Rather, he was a young supplanter and had no wine to pour out to the Lord. Thus, in chapter twenty-eight he could not pour out the drink offering. But twenty years later, after he had been touched by the Lord and had been somewhat transformed, he returned to Bethel. Because he had had some experience, he had wine to pour out upon the pillar as a drink offering to the Lord. Please keep in mind that the drink offering is absolutely related to our experience
《１》在经历基督的丰富之后，在基本的祭之外附加的
a) In Addition to the Basic Offerings after the Experience of the Riches of Christ
3虽然一切的祭都是基督的豫表，也都是为著我们的经历，但基本的祭和奠祭仍有区别。赎罪祭，基本祭的一种，乃是基督的豫表，为给罪人经历的。在罪人来献赎罪祭以前，他们没有任何的经历。他们凭著把赎罪祭献给神而得著经历。在这以前，不需要任何的经历。然而，在你能献奠祭以前，你必须有相当的经历。没有经历，你就无法有这祭，因为奠祭是由我们对基督的经历构成的。
3Although all the offerings are types of Christ and are for our experience, there is a difference between the basic offerings and the drink offering. The sin offering, one of the basic offerings, was a type of Christ for the experience of sinners. Before sinners come to offer the sin offering, they do not have any experience. They gain experience by presenting the sin offering to God. No experience is required beforehand. Before you can pour out a drink offering, however, you must have a measure of experience. Without experience, you will not be able to have this offering because the drink offering is composed of our experience of Christ.
4在利未记头七章，有五种基本的祭：燔祭、素祭、平安祭、赎罪祭和赎愆祭。在你将基督当作这些基本的祭献上以前，你不需要经历基督。但是奠祭绝对是在于我们的经历。这是非常重要的。很多信徒不认识基本的祭，更不认识奠祭，原因是他们缺少对基督真实的经历。在主的恢复里，我们凭著主的怜悯，必须每天实际的经历基督。我们应当每天经历祂作我们的燔祭、素祭、平安祭、赎罪祭和赎愆祭。在起头的时候，我们只是这样献上基督。但是当我们对基督的经历增进时，我们至终会发现，除了这些基本的祭之外，还有一种祭，就是奠祭。假定一个人才得救一天，他必然没有时间对基督有经历。但是他若一直留在正当的召会生活中，圣徒们会帮助他看见，他需要凭基督活著，实际的以基督作生命。当他学习凭基督活著，他就会渐渐认识，基督对他真是丰富。无疑的，圣徒们会帮助他看见基督是他的燔祭，他会明白他应该绝对为著神；然而他会发现，他无法绝对。虽然如此，基督是他的绝对。藉著这种经历，基督要成为他的燔祭，叫神得著满足。此外，他会享受基督作素祭，就是作那不仅满足神，也𫗪养并供应他的一位。于是他每天吸取基督作食物，基督就滋养他，并维持他活在神面前，使神得著满足。这样，他就经历基督作素祭。同样的，他会经历其他基本的祭。藉著这样经历基督，至终他要成为被基督充满并浸透的人。这位浸透他的基督，要成为他的酒。他要被这酒浸透，并且实际的与这酒成为一。有些人也许会希奇，我们有甚么凭据说基督是酒。这不是我的话，这是主在马太九章十七节的话；主在那节说，『也没有人把新酒装在旧皮袋里；不然，皮袋胀裂，酒泻出来，皮袋也就坏了。人乃是把新酒装在新皮袋里，两样就都得保全。』主是在回答施浸者约翰的一些门徒时说这话；他们问主，为甚么祂的门徒不禁食。（太九14。）主很智慧的用两个比喻，美妙的回答了他们的问题。首先祂说，『没有人用未漂过的布作补帄，补在旧衣服上，因为所补上的，会扯破那衣服，裂缝就更大了。』（太九16。）其次祂说到不要把新酒装在旧皮袋里。这新布和新酒是甚么？新布和新酒都是基督。新布是基督作我们新的、惟一的、完整且完全的义，使我们在神面前得称义。基督是新布，是我们的义，遮盖我们。新酒是基督作使人振奋的生命，这生命振奋我们，使我们快乐，甚至『发疯。』『发疯』就是喝醉了。基督是新布，在外面遮盖我们；基督是新酒，在里面振奋我们，使我们『发疯。』换句话说，基督使我们醉了。所有的基督徒都必须这样『发疯。』
4In the first seven chapters of Leviticus we have the five basic offerings: the burnt offering, the meal offering, the peace offering, the sin offering, and the trespass offering. There is no need to experience Christ before you offer Him as these basic offerings. But the drink offering is absolutely dependent upon our experience. This is quite important. Many believers have no understanding of the basic offerings, much less an understanding of the drink offering. The reason for this is that they are short of the real experiences of Christ. By the Lord’s mercy we in His recovery must experience Christ in a practical, daily way. Daily we should experience Him as our burnt offering, meal offering, peace offering, sin offering, and trespass offering. In the beginning we offer Christ only in this way. But as we progress in our experience of Christ, we eventually discover an offering that is in addition to these basic offerings—the drink offering. Suppose a certain man has been saved for just one day. He certainly has had no time to have the experience of Christ. But if he remains in the proper church life, the saints will help him to realize that he needs to live by Christ, taking Christ as his life in a practical way. As he learns to live by Christ, he will gradually realize that Christ is so much to him. The saints will no doubt help him to see that Christ is his burnt offering. He will realize that he should be absolutely for God; however, he will find that he is not able to be absolute. Nevertheless, Christ is his absoluteness. Through this experience, Christ will become his burnt offering for God’s satisfaction. Furthermore, he will enjoy Christ as his meal offering, as the One who not only satisfies God, but who also feeds and supplies him. Then he will daily take Christ as his food, and Christ will nourish him and support him to live in the presence of God that God might be satisfied. In this way he will experience Christ as the meal offering. In like manner, he will experience the other basic offerings. By experiencing Christ in this way, he will eventually become a person filled and saturated with Christ. The very Christ who saturates him will be his wine, and the brother himself will be saturated with this wine and actually become one with the wine. Some may wonder what ground we have for saying that Christ is wine. This is not my word; it is the Lord’sword in Matthew 9:17. In this verse the Lord said, “Neither do they put new wine into old wineskins; otherwise, the wineskins burst, and the wine pours out, and the wineskins are destroyed; but they put new wine into fresh wineskins, and both are preserved.” The Lord spoke this word in His answer to some disciples of John the Baptist who asked Him why His disciples did not fast (Matt. 9:14). The Lord wisely answered their question in a marvelous way with two parables. Firstly, He said, “No one puts a patch of unshrunk cloth on an old garment, for that which fills it up pulls away from the garment, and a worse tear is made” (Matt. 9:16). Secondly, He spoke about not putting new wine into old wineskins. What is this new cloth and new wine? Both the new cloth and the new wine are Christ. The new cloth is Christ as our new, unique, complete, and perfect righteousness for us to be justified before God. As the new cloth Christ is our righteousness to cover us. The new wine is Christ as the stirring life, as the life that stirs us up to make us happy and even “crazy.” To be “crazy” is to be drunken. Christ as the new cloth covers us outwardly and Christ as the new wine stirs us and makes us “crazy” inwardly. In other words, Christ causes us to be drunken. All Christians must be “crazy” like this.
5一九三五年夏天，倪弟兄在我的家乡小住。那段时间我们有个特会，在会中我们都『发疯』了。倪弟兄没有激动我们『发疯，』我们已经先『发疯』了。他看见我们那么『发疯，』他就释放一篇补充的信息，告诉我们都需要『发疯，』癫狂。（林后五13。）他说，一个基督徒若从来没有『发疯，』他还搆不到标准。他说，『如果你一直很文雅、拘谨、温柔、规矩，你还在标准以下。你必须在主里「发疯，」像醉酒的人一样。』今天多数基督徒都是冷淡、安静、死沉的。死人最守规矩，从不犯错。最有规律的地方是坟场。在那里每个人都是安静、有秩序，从不扰乱别人。多数基督徒都像这样。虽然他们以此为美，其实却是可怕的，是令人掩鼻的。基督徒应当是活的。许多人不活，原因是他们缺少对基督的经历。我们若天天经历基督，至终我们所经历的基督，就要在我们里面成为酒。我们越经历基督，就越『发疯。』自从你得救以后，你有几次在和主的交通中『发疯』？你曾否在一种光景中，快乐到无法自制，甚至快乐到癫狂？你曾否快乐到不知道要跳，要舞，还是要喊？我们与主在一起越这样『发疯』越好。不仅青年人，甚至年长的弟兄姊妹，也该与主在内室这样的『发疯。』当我们与主同在时，我们必须说，『哦，何等的喜乐！何等的美酒！我简直承受不了！』这就是经历基督作酒。
5In the summer of 1935 Brother Nee stayed in my home town. During this time we had a conference in which we were all “crazy.” Brother Nee did not stir us up to be “crazy”; we were “crazy” already. When he saw how “crazy” we were, he gave us a supplementary message telling us that we all need to be “crazy,” beside ourselves (2 Cor. 5:13). He said that if any Christian has never been “crazy,” then he is not yet up to standard. He said, “If you are always nice, formal, gentle, and regulated, you are below standard. You must be ` crazy’ in the Lord like a drunkard.” Most Christians today are cold, quiet, and dead. The dead are formal and never make mistakes. The most regulated place on earth is a cemetery. Everyone there is quiet and orderly and never disturbs others. Most Christians are like this. Although they think this is beautiful, it is actually dreadful; it is a stench. Christians should be living. The reason many are not living is that they are short of the experiences of Christ. If we experience Christ day after day, eventually the Christ we experience will become wine in us. The more we experience Christ, the “crazier” we shall become. Since the time you were saved, how often have you been “crazy” in your fellowship with the Lord? Have you ever been in a state where you were so happy that you were not able to control yourself, even beside yourself with joy? Have you ever been so joyful that you did not know whether to jump, to dance, or to shout? The more we are “crazy” like this with the Lord, the better. Not only the young people, but even the older brothers and sisters should be “crazy” in their inner chamber with the Lord. As we are with the Lord, we must say, “Oh, what joy! What wine! I simply cannot stand it!” This is the experience of Christ as wine.
6我们若一次又一次经历基督作赎罪祭，这祭至终要成为酒，因为基督作赎罪祭，会使我们喜乐，使我们欢腾。然而，你若很少享受基督作你的赎罪祭，在你的经历中，这祭就不会成为酒。你若天天经历基督作赎罪祭，并其他基本的祭，作这些祭的基督就要成为酒，使你极其欢喜快乐。我们越经历基督一切的丰富，祂丰富的元素就越使我们『发疯。』这样，凡是我们对基督的经历，都要成为我们的新酒。在马太九章十六、十七节，主告诉施浸者约翰的门徒，祂来是作新布遮盖我们，并作新酒满足我们，振奋我们。今天我们何等需要经历基督！我们需要经历祂作我们的燔祭、素祭、平安祭、赎罪祭和赎愆祭。最终，我们对基督的经历，就成为我们里面的元素，振奋我们，使我们极其快乐。当我们继续在这种享受中，我们甚至与酒成为一。
6If we experience Christ as our sin offering time after time, this offering will eventually become wine. The reason is that Christ as the sin offering will make us happy and cause us to rejoice. However, if you very seldom enjoy Christ as your sin offering, it will not become wine in your experience. But if you experience Christ as the sin offering, and as the other basic offerings daily, Christ as all these offerings will become wine and cause you to be exceedingly happy and joyful. The more we experience Christ in all His riches, the more the elements of His riches will make us “crazy.” Thus, whatever we experience of Christ will become our new wine. In Matthew 9:16 and 17 the Lord told the disciples of John the Baptist that He came as the new cloth to cover us and as the new wine to satisfy us and to stir us up. How we need to experience Christ today! We need to experience Him as our burnt offering, meal offering, peace offering, sin offering, and trespass offering. Ultimately, our experience of Christ becomes the element within us stirring us up to be ecstatically happy. As we continue in this enjoyment, we shall even become one with the wine
7醉酒的人，就是与所喝的酒成为一的人。酒浸透了他的全人，他甚至有酒的面色和气味。我们可以说，这人就是酒。我们基督徒，就像醉酒的人被酒浸透一样，必须被基督浸透，直到我们成为酒。基督是酒，这酒必须浸透我们，直到这酒成为我们。当我们喝醉了基督，我们就成为使神满足的酒，我们就有资格并豫备好成为奠祭。奠祭不仅是基督目己，乃是基督把我们浸透，直到基督与我们，我们与基督成为一。在利未记头七章有基本的祭，但没有奠祭。奠祭是在利未记二十三章十至十三节题到，那里说到将美地收成的初熟果子带给祭司。虽然这些收成是给以色列人享受的，但他们需要将收成的初熟果子带给神，让神先得著享受。一捆初熟的庄稼，要在主面前摇一摇。因此初熟的果子是摇祭，豫表基督在复活里是初熟的果子，作摇祭献给神。（林前十五20。）连同这捆初熟的果子，以色列人必须献上燔祭、素祭和奠祭。利未记是在这段中题到奠祭。
7A drunkard is a man who has become one with the wine he drinks. Wine has saturated his whole being, and he even has the appearance and aroma of wine. We may say that this man is just wine. We Christians, like a drunkard saturated with wine, must be saturated with Christ until we become wine. Christ is the wine, but the wine must saturate us until it becomes us. When we become drunk of Christ and with Christ, we become wine to satisfy God, and we are qualified and ready to be a drink offering. The drink offering is not merely Christ Himself; it is the Christ who saturates us until Christ and we, we and Christ, become one. In the first seven chapters of Leviticus, we have the basic offerings, but not the drink offering. The drink offering is mentioned in Leviticus 23:10-13, verses related to bringing the firstfruits of the harvest of the good land to the priest. Although the harvest was for the enjoyment of the children of Israel, they were required to bring the firstfruits of the harvest to God that He might have the first enjoyment. A sheaf of the firstfruits of the harvest was waved before the Lord. Hence, the firstfruits were a wave offering, typifying Christ in resurrection as the firstfruit being waved unto God (1 Cor. 15:20). Along with this sheaf of firstfruits, the children of Israel had to offer a burnt offering with a meal offering and a drink offering. It is in this context that the drink offering is mentioned in Leviticus.
8利未记一至七章并未题到奠祭和五种7基本的祭有关，因为那时献祭的人没有对基督的经历。他们就像雅各第一次在伯特利一样。但是在他们进入美地，经历了基督，得到了一些东西可以献给神之后，他们就需要献上奠祭，好配合别的祭。民数记十五章一至十节以及二十八章六至十节指明，奠祭总是配合基本的祭。奠祭和基本祭的大小成正比；一只羊羔配上四分之一欣酒，一只公羊配上三分之一欣酒，一只公牛配上二分之一欣酒。（民十五4～10。）这指明我们越经历基督，就越成为奠祭。你若只经历基督是小羊羔，你只是四分之一欣的奠祭。但你若经历基督是公羊或公牛，你就成为较大的奠祭。换句话说，你越把基督献给神，就需要越大的奠祭来配合。我们的经历证明，我们越经历基督，就越成为奠祭。当我们把基督献给神，我们自然而然有奠祭配合我们的祭。羊羔、公羊和公牛仅仅是基督的豫表，但酒不仅仅是基督。圣经清楚的指明，奠祭不能单独献给神，只能配合一种基本的祭献上。基本的祭是基督，但奠祭不仅仅是基督自已，乃是基督浸透了我们，直到基督成了我们。马太九章十七节的酒只是基督，但保罗说，『我现在被浇奠。』（提后四6。）提后四章六节的酒，乃是马太九章十七节的基督浸透了保罗，使保罗成了酒。原先这酒只是基督；但现在这酒成了我们，使我们能作奠祭被浇奠。这浇奠在于我们对基督的经历。在伯特利，神的家这里，我们必须作奠祭被浇奠。假定有一班信徒在每个主日都来聚会，但他们几乎没有人对基督有真正的经历。他们能成为奠祭么？当然不能。因为他们不能成为奠祭，这班基督徒的聚集，就不能视为神的家。只有浇上奠祭的柱子，才能正确的称为神的家。如果柱子上没有浇奠祭，那根柱子必定有问题。对于没有浇上奠祭的基督徒聚集，我们必须打上问号。任何的聚会若真是神的家，那些聚在一起的人就是一个奠祭。
8There was no mention of the drink offering in connection with the five basic offerings in Leviticus 1 through because at that time the offerers had no experience of Christ. They were like Jacob at Bethel the first time. But after they had entered into the good land, had experienced Christ, and had gained something to offer God, they were required to offer the drink offering to match their other offerings. Numbers 15:1-10 and 28:6-10 indicate that the drink offering always matched the basic offering. The drink offering was in proportion to the size of the basic offering: a fourth of a hin of wine for a lamb; a third of a hin for a ram; and half a hin for a bullock (Num. 15:4-10). This indicates that the more we experience Christ, the more of a drink offering we become. If you experience Christ only as a little lamb, you will be a drink offering of one fourth of a hin. But if you experience Him as a ram or as a bullock, you will become a larger drink offering. In other words, the more you offer Christ to God, the greater must be the drink offering to match it. Our experience proves that the more we experience Christ, the more we become the drink offering. As we offer Christ to God, spontaneously we have the drink offering to match our offering. Although the lamb, the ram, and the bullock are types merely of Christ, the wine is not merely Christ. The Bible clearly indicates that the drink offering could not be offered to God by itself. It could only be presented to match one of the basic offerings. The basic offerings are Christ, but the drink offering is not just Christ Himself; it is the Christ who has saturated us until the wine has become us. Although the wine in Matthew 9:17 was only Christ, Paul said, “I am already being poured out as a drink offering” (2 Tim. 4:6, Gk.). The wine in 2 Timothy 4:6 was the Christ of Matthew 9:17 who had saturated Paul and who had made him wine. Formerly, this wine was only Christ; but now it becomes us that we may be poured out as a drink offering. This pouring out depends upon our experience of Christ. Here in Bethel, in God’sho use, we must be poured out as a drink offering. Suppose a group of believers assembles every Sunday, but hardly any of them has the real experience of Christ. Could they be the drink offering? Certainly not. Because they cannot be a drink offering, this gathering of Christians cannot be considered as the house of God. The only pillar that can be rightly called the house of God is the pillar upon which the drink offering has been poured. If there is no drink offering poured upon the pillar, then there must be something wrong with that pillar. We must have doubts about any gathering of Christians in which there is no pouring out of the drink offering. In any meeting that is truly the house of God those meeting together will be a drink offering.
9只凭著新约，我们还不能清楚、恰切的明白属灵的事，特别是关于基督和召会生活的事；我们也需要旧约的图画。在创世记三十五章，有一幅非常生动的图画。在这里我们看到雅各立了一根柱子，并且在其上浇奠祭。在创世记二十八章，雅各甚至称这柱子为神的家。这一切记载在圣经里，必定有其原因。原因就是柱子指明神的家乃是建造的问题。我们若没有奠祭浇在柱子上，我们有否真实的建造就很成问题。虽然很多人说到建造－为此我们感谢主－但我们还必须问，有没有奠祭浇在柱子上。奠祭不是出自酒醡的酒，乃是出自我们饮酒的经历。酒醡本身不能产生奠祭。仅仅从酒醡出来的酒不会使神满足，只有一班人享受基督作酒到一个地步，喝醉了基督，并且自己成了酒，这样的人才能完全使神满足。这酒不是直接从酒醡来的，乃是间接从喝基督作酒的人来的。这是很深奥的。我相信如果我们中间很多人继续跟随主往前一段时间，他们就会成为这样的奠祭，并且能说，『主耶稣，我现在被浇奠在你身上作奠祭。』新得救的人无法这样说。但我们中间有些人能忠信诚实、满了把握的说，他们已经为主被浇奠作奠祭。那里有奠祭，那里也就有柱子立作神的家。这件事是深奥、实际的，并且摸著我们经历的深处。看见一个这样被基督浸透，以致他惟一的兴趣就是基督与召会的人，总是非常深刻的摸著我们。
9By the New Testament alone we cannot clearly and adequately understand spiritual things, especially the things concerning Christ and the church life. We also need the pictures in the Old Testament. We have a very vivid picture in Genesis 35. Here we see Jacob setting up a pillar and pouring the drink offering upon it. In chapter twenty-eight Jacob even called this pillar the house of God. There must have been a reason for all this to be recorded in the Bible. The reason is that the pillar indicates that the house of God is a matter of the building. If we do not have the drink offering poured out upon the pillar, it is questionable that we have the genuine building. Although many are talking about the building— thank the Lord for this—we must still ask whether or not a drink offering has been poured out upon the pillar. The drink offering does not come from wine out of the winepress; it comes from our experience of drinking the wine. The winepress itself cannot produce a drink offering. God will not be satisfied merely with wine from the winepress. He will be fully satisfied with those who have enjoyed Christ as wine to such an extent that they have become drunk with Christ and have themselves become the wine to satisfy God. This wine is not the direct wine from the winepress; it is the indirect wine from those who drink Christ as the wine. This is deep. I believe that if many among us continue to go on with the Lord for another period of time, they will become such a drink offering and will be able to say, “Lord Jesus, I am already being poured out upon You as a drink offering.” No recently saved person can say this. But there are some among us who can faithfully and honestly say with full assurance that they are already being poured out as a drink offering for the Lord. Wherever there is the drink offering, there is also the pillar set up as the house of God. This matter is deep, practical, and touches something deep in our experience. It touches us very deeply to see a person who is so saturated with Christ that his only interest is Christ and the church
《2》为著祭司的事奉
b) For the Priestly Service
10出埃及二十九章说到祭司承接圣职。三十八至四十二节告诉我们，祭司献上每天常献的燔祭，必须同时献上奠祭。这指明在祭司的事奉里，需要奠祭配合常献的燔祭。
10In Exodus 29 is the consecration of the priesthood. In verses 38 through 42 we are told that the priests had to offer the daily continual burnt offering with the drink offering. This indicates that in the priestly service the drink offering is needed to match the continual burnt offering
《3》为著拿细耳人
(c) For the Nazarite
11奠祭也与拿细耳人的条例有关。（民六13～17。）拿细耳人是完全奉献给神的人。当拿细耳人离俗的日子满了，他必须献燔祭、赎罪祭和平安祭。连同这些祭，他还必须献奠祭。拿细耳人有资格献奠祭，因为他对神非常有经历。这也证明奠祭来自我们对主的经历。我们若不经历祂，就不能有奠祭。浇奠不仅是客观的主自己，更是我们主观的经历与主成为一，到一个地步祂成了我们。我们这样主观所经历的基督，就是我们为著神的建造，使神满足所浇奠的酒。
11The drink offering was also related to the law of the Nazarite (Num. 6:13-17). A Nazarite was a person wholly consecrated to God. When the days of a Nazarite’s separation were fulfilled, he had to offer a burnt offering, a sin offering, and a peace offering. Along with these offerings, he also had to offer a drink offering. The Nazarite was qualified to offer the drink offering because he was one who had experienced God to a great degree. This also proves that the drink offering comes from our experiences of the Lord. If we do not experience Him, we cannot have a drink offering. The drink offering is not merely the Lord Himself objectively; it is our subjective experience of being made one with the Lord to the extent that He becomes us. The Christ whom we experience in this subjective way is the wine we pour out to satisfy God for God’s building.
《4》为著召会生活
d) For the Church Life
12我们曾指出，醉酒的人惟一的兴趣就是酒，他的心思一直思念酒，甚至作梦也是作酒的梦。我们对于召会，对于神的家，必须这样。除了伯特利，我们不该有别的兴趣。想想使徒保罗的例子。他的著作启示出他为召会『发疯;』他喝醉了基督，只对神的家，神的殿有兴趣。他对伯特利的称呼是『召会，』『身体。』他为召会而醉。有些人说，『你们召会的人疯了，你们只知道召会。』有一次一位女士在聚会后过来对我说，『李先生，你为甚么老是讲召会？你为甚么不说家庭生活？』我说，『我不说家庭，因为你们说得很多了。我必须对召会有兴趣。』召会该是我们惟一的兴趣。你今天的兴趣是甚么？是学校？事业？家庭？我惟一的兴趣就是召会。我们都需要为召会成为这样『醉了的人。』保罗在殉道前说，『我现在被浇奠作奠祭。』倘若我们惟一的兴趣就是召会，我们也就能说同样的话。只有藉著经历，我才明白雅各为甚么立起石头，并在其上浇奠祭。在伯特利，我们这些只对神的家有兴趣的人，自然而然就成了奠祭。照著罗马十六章三至五节看，亚居拉和百基拉就是这样的人。这对夫妇是绝对为著地方召会的。他们惟一的兴趣就是召会，并且愿意为召会殉道。他们为使徒保罗和召会，将自己的颈项置于度外。因为亚居拉和百基拉为召会将自己的颈项置之度外，并且只对召会有兴趣，他们毫无疑问是奠祭；他们已经豫备好被浇奠。
12We have pointed out that a drunkard’s only interest is wine. His mind is constantly preoccupied with thoughts of wine. Even his dreams are dreams of wine. We must be like this about the church, the house of God. Besides Bethel, we should have no other interest. Consider the example of the Apostle Paul. His writings reveal that he was “crazy” for the church; he was drunk with Christ and interested only in God’sho use, God’stem ple. His terms for Bethel were “the church” and “the Body.” He was drunk for the church. Some have said, “You church people are crazy. The only thing you know is the church.” Once a lady approached me after a meeting and said, “Mr. Lee, why do you always talk about the church? Why don’t you speak about the family life?” I answered, “I don’t talk about the family because you talk about it so much. I must be interested in the church.” The church should be our only interest. What is your interest today—school? business? family? My only interest is the church. We all need to be such “drunkards” for the church. Before his martyrdom, Paul said, “I am already being poured out as a drink offering.” If our only interest is the church, then we are ready to say the same thing. It has only been through experience that I have come to understand why Jacob set up a stone and poured a drink offering upon it. At Bethel, we who are interested only in the house of God spontaneously become a drink offering. According to Romans 16:3-5, Aquila and Priscilla were such people. This couple was absolute for the local churches. Their only interest was the church, and they were willing to be martyred for it. They risked their necks for the Apostle Paul and for the churches. Because Aquila and Priscilla risked their necks for the churches and were interested only in the churches, they were undoubtedly a drink offering; they were ready to be poured out.
13我们需要把关于奠祭的经文读而再读。我再说，奠祭乃是在我们所经历基本的祭之外附加的。我们不该说，仅仅有燔祭、素祭、平安祭、赎罪祭和赎愆祭就彀了。倘若这是我们的态度，我们的经历就是贫穷的。我们的燔祭必须配上奠祭。基本的祭，就是基督自己，总须辅以相配的祭，就是奠祭。相配的祭不仅是基督自己，乃是基督浸透了我们，使我们与祂成为一。我们必须是有奠祭配合基本祭的人。我们的祭越大，相配的祭就必须越大。我们若只献上基本的祭，我们所献的祭就很贫穷，并且缺少经历。我们需要每天献上基督作我们基本的祭，同时必须有一些东西配合这些祭。配合的祭是从我们经历基本的祭来的。基本的祭越使我们与基督成为一，我们就越成为配合的祭，就是奠祭。当我们达到这一点，我们就有完全的把握，我们是在伯特利。我们若把关于奠祭的经文像七巧板一样拼在一起，就要看见奠祭主要的是为著召会。创世记三十五章第一次题到奠祭。在圣经里，第一次题到一件事，就决定了那件事的原则。圣经第一次题到奠祭，乃是与神的建造有关，因为奠祭是浇在柱子上。若没有创世记三十五章十四节作基础，我们读到出埃及记、利未记和民数记中的奠祭，就不会认识奠祭是为著神的建造。但我们必须回到第一次题到奠祭的地方，在那里我们看见，奠祭不仅是为著敬拜神，也是为著建造伯特利。圣经最后一次题到奠祭是在提后四章六节，在那里奠祭也是为著召会，为著伯特利。因此从第一次所题到末一次所题，奠祭主要的乃是为著神的建造，而不是为著敬拜神。表面看来，奠祭是为著敬拜，实际上乃是为著神的家，为著柱子的建造。这柱子乃是神殿的告示牌。我们需要有许多豫备好浇奠在神建造上的圣徒。这是真正的殉道。殉道是将满了对基督之经历的奠祭浇奠出来。当你对基督的经历满溢时，你就豫备好能为著神的建造被浇奠，为著神的建造殉道。今天在主的恢复里，我们需要这点。圣经没有告诉我们，亚居拉和百基拉是否殉道，但我们确实知道，在他们的灵里，在他们的态度和生活方式上，他们早已殉道了。因此他们是真正的奠祭，不仅是为著敬拜神，更是为著神的建造。
13We need to go over the verses regarding the drink offering again and again. I repeat that the drink offering is in addition to the basic offerings we have experienced. We should not say that it is sufficient merely to have the burnt offering, the meal offering, the peace offering, the sin offering, and the trespass offering. If this is our attitude, then we are poor in experience. Our burnt offering must be accompanied by the drink offering. The basic offering, which is Christ Himself, must always be complemented by a matching offering, the drink offering. The matching offering is not merely Christ Himself; it is the Christ who has saturated us and who has made us one with Him. We must be those who have the drink offering to match the basic offerings. The larger our offering is, the larger our matching offering must be. If we offer only the basic offerings, our offerings will be poor and short of experience. We need to offer Christ daily as our basic offerings. At the same time we must have something to match these offerings. The matching offering comes from our experience of the basic offerings. The more the basic offerings make us one with Christ, the more we become the matching offering, the drink offering. After we have come to this point, we are fully assured that we are at Bethel. If we fit together the verses concerning the drink offering like the pieces of a jigsaw puzzle, we shall see that the drink offering is mainly for the church. The first mention of the drink offering is in Genesis 35. The first mention of a matter determines the principle of that matter in the Scriptures. The drink offering is first mentioned in relation to God’s building, for this offering was poured out upon the pillar. If we read about the drink offering in Exodus, Leviticus, and Numbers without having Genesis 35:14 as a basis, we shall not realize that the drink offering is for the building of God. But we must return to the first mention of the drink offering, where we see that it was not only for the worship of God, but also for the building of Bethel. The last mention of the drink offering is 2 Timothy 4:6. Here the drink offering is also for the church, for Bethel. Therefore, from the first mention to the last, the drink offering is mainly for God’s building, not mainly for the worship of God. Apparently, the drink offering is for worship; actually, it is for the house of God, for the building of the pillar, the signboard of God’stem ple. We need to have a good number of saints who are ready to be poured out upon God’s building. This is genuine martyrdom. Martyrdom is the pouring out of a drink offering full of the experience of Christ. When you are filled to the brim with the experience of Christ, then you will be ready to be poured out, to be martyred, for the building of God. We need this in the Lord’s recovery today. We are not told whether or not Aquila and Priscilla were martyred. But we know for certain that in their spirit, attitude, and way of life they had already been martyred. Hence, they were a genuine drink offering, not only for the worship of God, but even the more for God’s building.
14当雅各把奠祭浇在柱子上，毫无疑问，他觉得他是在敬拜神。对于他，浇上奠祭就是敬拜的行动。『祭』字指出与敬拜神有关的事。然而，这种敬拜不是宗教的仪式，乃是为著神的建造。今天在主的恢复里，我们需要许多圣徒经历基督到一个地步，被基督这酒充满并浸透，使他们成为酒，浇奠在神的建造上，让神在祂的建造里得著敬拜和满足。这就是奠祭的意义。
14When Jacob poured the drink offering upon the pillar, he undoubtedly felt that he was worshipping God. To him, the pouring out of that offering was an act of worship. The word “offering” denotes something related to the worship of God. This worship, however, is not a religious ritual; it is for God’s building. Today in the Lord’s recovery we need many saints to experience Christ to the extent that they are so filled with Him and saturated with Him as wine that they become the very wine to be poured out upon God’s building for His worship and satisfaction in His building. This is the meaning of the drink offering
《三》浇油在柱子上
3) Pouring Oil upon the Pillar
15创世记三十五章十四节也告诉我们，雅各浇油在柱子上。他是在浇奠祭以后，再浇油在柱子上。我过去常想雅各这样作不对，他应该先浇油。但雅各没有错。按照我们的经历，乃是浇上奠祭才带来膏油。我们若豫备好作奠祭被浇奠，我们也就豫备好经历那灵的浇灌。我们越准备好作奠祭被浇奠，我们就越享受膏油。
15Genesis 35:14 also tells us that Jacob poured oil upon the pillar. He did this after he had poured the drink offering upon it. I used to think that Jacob was mistaken in doing this and that he should have poured the oil first. But Jacob was not mistaken. According to our experience, it is the pouring out of the drink offering that brings in the oil. If we are ready to be poured out as a drink offering, we are also ready to experience the outpouring of the Spirit. The more we are prepared to be poured out as a drink offering, the more of the oil we shall enjoy
16柱子竖立以后，就要抹油将牠圣别。帐幕也是这样。帐幕竖立以后，就用圣膏油将牠圣别。（出四十9。）柱子立好，浇上奠祭，然后柱子就藉著油成为圣别。浇在柱子上的油将柱子印上印记，这意思就是将柱子圣别。浇油使神的建造绝对圣别、圣化、并且分别归神。如果我们许多人豫备好作奠祭浇奠在神的建造上，圣灵就要立刻出来，将召会圣别。这就是圣灵的印记。无论我们经历圣灵多少，如果我们没有豫备好作奠祭被浇奠，召会就没有一层圣别的油。但如果许多人豫备好作奠祭被浇奠，召会就为油所膏，而召会生活，既有一层膏油作印记，就得以圣别。
16After the pillar was set up, it was sanctified by being anointed with oil. The same was true of the tabernacle. After it was erected, it was sanctified by the holy anointing oil (Exo. 40:9). The pillar was set up, the drink offering was poured upon it, and then the pillar was sanctified by the oil. The oil poured upon the pillar sealed it. This simply means that the pillar was sanctified. The pouring out of the oil caused the building of God to be absolutely holy, sanctified, and separated unto God. If a good number of us will be ready to be poured out as a drink offering upon God’s building, the Holy Spirit will immediately be present to sanctify the church. This is the sealing of the Spirit. No matter how much we experience the Holy Spirit, if we are not ready to be poured out as a drink offering, we do not have a layer of sanctifying oil upon the church. But if many are ready to be poured out as a drink offering, the church will be anointed with oil, and the church life, being sealed with a layer of oil, will be sanctified.
17对那灵真实的经历与浇奠祭有关。请看五旬节那天一百二十人的经历。我们都知道，五旬节那天圣灵浇灌下来。（徒二33。）在这事发生以前，那一百二十人就豫备好作奠祭被浇奠。当彼得和十一个人一同站起来，他已经被浇奠了。结果膏油，就是圣灵，就降临在他们身上。油不是在他们豫备好作奠祭被浇奠以前来临。你也许会说，彼得那时并未殉道，当然这是真的。但是你必须看见，他站在那里，就像一个殉道者，将他的颈项置之度外。虽然犹太宗教徒反对他，他却不惧怕他们。在天使眼中，那一百二十人都已经在那里被浇奠作奠祭。因此油就浇灌下来，将他们圣别，并且印上印记。那一天在耶路撒冷的召会抹上一层属天的油。那个召会不像今天基督教的组织，她乃是圣别、分别、并且圣化的。但愿所有在主恢复里的召会，都像这样。我盼望许多圣徒都被浇奠作奠祭，使圣灵这属天的油临到召会，将召会印上印记，将召会圣别，并使召会绝对分别归神。这就是在伯特利的经历。
17The real experience of the Spirit is in relation to the pouring out of the drink offering. Consider the experience of the one hundred and twenty on the day of Pentecost. As we all know, on the day of Pentecost the Holy Spirit was poured out (Acts 2:33). Before this took place, the one hundred and twenty were ready to be poured out as a drink offering. When Peter stood up with the eleven, he was already being poured out. The result was that the oil, the Holy Spirit, came down upon them. The oil did not come before they were ready to be poured out as a drink offering. You may remark that Peter was not martyred at that time. This, of course, is true. But you must realize that he stood there like a martyr and risked his neck. Although the Jewish religionists were opposing him, he was not afraid of them. In the eyes of the angels, all the hundred and twenty were already being poured out as a drink offering. Thus, the oil was poured out to sanctify and to seal them. On that day the church at Jerusalem was anointed with a layer of heavenly oil. Unlike today’s Christian organizations, the church was holy, separated, and sanctified. May all the churches in the Lord’s recovery be like this. I hope that a good number of saints will be already poured out as a drink offering so that the Holy Spirit as the heavenly oil will come upon the church to seal it, sanctify it, and make it absolutely separated to God. This is the experience at Bethel
《四》看见伯特利
4) Realizing Bethel
18雅各在伯特利作了这一切事之后，就给那地方起名叫伯特利，（创三五15，）这指明他看见这是神的家，在这里神向他说话。（创二八13～15。）今天，召会就是神的家。（提前三15，来三6。）我们也必须像雅各在伯特利一样，为著召会生活有实际的经历。我们必须筑奉献的坛，我们必须为神的建造立起柱子，我们也必须豫备好作奠祭，被浇奠在神的建造上，使神圣的油能浇在其上，为著神将牠圣别。这样作就是实化实际的召会生活。
18After Jacob did all these things at Bethel, he called the name of the place Bethel (35:15), indicating that he realized that this was the house of God where God spoke to him (28:13-15). Today, the church is the house of God (1 Tim. 3:15; Heb. 3:6). Like Jacob at Bethel, we also must have the practical experiences for the church life. We must build an altar of consecration, we must set up a pillar for God’s building, and we must be ready to be poured out as a drink offering upon God’s building that the divine oil may be poured upon it to sanctify it for God. To do this is to realize the practical church life