利未记生命读经 · 第12篇

素祭－基督作神子民与神同享的满足（二）

The Meal Offering Christ for the Satisfaction of God’s People Enjoyed Together with God (2)

1读经︰利未记二章二至十三节。我们在进一步来看素祭的各面以前，要将燔祭和素祭比较一下。燔祭主要的项目是血。（利一3，。）素祭主要的项目是油和乳香。（利二1。）油是为著调和并涂抹，乳香是要为著浇在素祭上。燔祭是为著遮罪。我们需要遮罪，因为我们不彀绝对为神活著。即使我们没有作错或犯罪，而且完全并完整，我们仍然不是彻底、至极、完全、整个的绝对为著神。我们若不是完全为著神，我们就亏缺了神的荣耀。（罗三23。）这就是说，我们是有罪的；我们有罪是在于没有绝对为著神。

1Scripture Reading: Lev. 2:2-13 Before we consider further aspects of the meal offering, I would like to compare the burnt offering and the meal offering. In the burnt offering, the main item is the blood (1:3, 11). In the meal offering, the main items are the oil and the 11 frankincense (2:1). The oil is for mingling and anointing, and the frankincense is to be put on the meal offering. The burnt offering is for propitiation. We need propitiation because we are short in being absolute for God. Even if we have not made any mistakes or sinned and are perfect and complete, we still are not utterly, ultimately, fully, and wholly absolute for God. If we are not wholly absolute for God, we are short of God’s glory (Rom. 3:23). This means that we are sinful; we are sinful in not being absolute for God.

2神是我们的源头。我们为神所造，目的是要彰显并代表祂。要彰显并代表神，需要我们绝对。然而，在堕落的人类中间，没有人是绝对为著神的。也许我们有些人能绝对为著神到相当程度，但仍旧不是完全、全然的绝对为著神。我们不是绝对为著神，像那人耶稣在地上的时候那样。四福音描绘祂是全然绝对为著神的一位。我们没有一个人能与祂相比。因此，我们亏缺了神的荣耀，我们需要遮罪。遮罪不仅是为著赎罪，更是为著平息我们与神之间不和平的光景。遮罪平息我们与神之间的光景，解决我们与神之间的难处。为著遮罪，我们需要献上基督作燔祭。然而，我们只能照著对基督所经历的程度献上基督作燔祭。为著向神献上基督作燔祭，我们需要在基督的经历里经历祂。

2God is our source. We were made by God for the purpose of expressing Him and representing Him. But to express and represent God requires our absoluteness. However, among the fallen human race no one is absolute for God. Perhaps some of us are absolute for God to a great degree, but we are not fully and utterly absolute for Him. We are not absolute for God like the man Jesus was when He was on earth. In the four Gospels He is portrayed as the One who is altogether absolute for God. None of us can compare with Him. Thus, we are short of God’s glory and need propitiation. Propitiation is not only for redemption. Propitiation is also for propitiating the situation between us and God, a situation that is not peaceful. Propitiation appeases the situation between us and God and settles certain problems. For propitiation we need to offer Christ as the burnt offering. However, we can offer Christ as the burnt offering only to the extent to which we have experienced Him. In order to offer Christ as the burnt offering to God, we need to experience Christ in His experiences

3遮罪需要血。只有动物有资格作燔祭，因为只有动物有为遮罪而流的1血。所以，在利未记一章，燔祭牲必须是牛群中的公牛、羊群中的山羊或园绵羊斑鸠或雏鸽。

3Blood is needed for propitiation. Only animals are qualified to be the burnt offering because only they have blood to shed for propitiation. Therefore, in Leviticus the burnt offering must be a bull from the herd, a goat or a sheep from the flock, or turtledoves or pigeons.

4在素祭里看不见动物生命，所看见的乃是植物生命︰麦子、麦粒、禾穗。植物生命作基督的豫表，指明生产、繁衍和繁增，以供应生命，使人凭以活著。我们在素祭里看不见血，却看见油和乳香。油涂抹素祭并与之调和；乳香乃是浇在素祭上。就著血、油、和乳香来看，燔祭与素祭之间有很重大的分别。供物是给神和我们的食物，使我们与神有相互的享受。燔祭完全被神烧尽，是神单独吃的。神的『口』就是烧尽燔祭牲的火，这火昼夜不断的焚烧著。燔祭里神圣的吃法是很有规律的，这由肉块在焚烧前要有规律的摆列在柴上所指明。（利一7～8。）

4In the meal offering nothing of the animal life is seen. What is seen is of the vegetable life: wheat, grain, and ears of grain. As a type of Christ, the vegetable life indicates the produce, the propagation, and the increase to supply life for people to live by. In the meal offering we do not see blood, but we see oil and frankincense. The oil anoints the meal offering and is mingled with it; the frankincense is sprinkled upon the meal offering. Concerning the blood, the oil, and the frankincense, we have a very significant difference between the burnt offering and the meal offering. The offerings are food for both God and us that we and God may have mutual enjoyment. The burnt offering was entirely consumed by God; it was eaten by Him alone. God’s “mouth” is the fire that consumed the burnt offering, the fire, that burned continually day and night. The divine eating of the burnt offering was very orderly. This is indicated by the orderly way in which the pieces were arranged for burning (Lev. 1:7-8). God does everything, including the eating of the burnt offering, in an orderly way

5燔祭是为著遮罪，所以只能给神吃。只有神有资格享受为著我们遮罪之物。所以，我们不能吃燔祭牲。我们虽然不可以吃燔祭牲，却可以吃素祭的一部分。人献上素祭时，要『取一满把细面，和一些油，连同所有的乳香；…在祭坛上熏著献上，作素祭记念的部分，就是献给耶和华为怡爽之香气的火祭。』（利二２。）这里我们看见，一部分的细面和油连同所有的乳香乃是神的食物。神必须首先品尝并享受素祭。剩下的，包括细面和油（但没有乳香），是给祭司的食物。

5Because the burnt offering is for propitiation, it can be eaten only by God. Only God is qualified to enjoy something that is for our propitiation. Therefore, we cannot eat the burnt offering. Although we may not eat the burnt offering, we may eat a part of the meal offering. When a person offered the meal offering, “a full handful of its fine flour and of its oil, with all its frankincense,” were to be offered “in smoke as its memorial portion on the altar, an offering by fire of a satisfying fragrance to Jehovah” (2:2). Here we see that part of the flour and oil and all of the frankincense are God’s food. God must be the first to taste and to enjoy the meal offering. The remainder of the meal offering, consisting of fine flour and oil but no frankincense, was to be food for the priests

6祭司事奉神。他们的事奉是圣别的，他们的食物也是圣别的。我们若要作祭司事奉神，就需要吃祭司的食物，就是适合我们圣别事奉的圣别食物。这食物𫗪养我们，使我们有力量事奉神。素祭乃是基督作神子民与神同享的满足。首先，神享受祂那一分的素祭，然后才是我们享受。因此，我们的享受是一种共享，就是与神共同的享受。伍把所有的乳香连同一些细面和一些油，烧在坛上所有的乳香连同一些细面和一些油，要烧在坛上。（利二２。）这表征基督那超越、完美、被那灵充满、并被复活浸透的生活，有相当部分是献给神作食物，给祂享受的。

6The priests serve God. Their service is holy, and their food also is holy. If we would serve God as priests, we need to eat the priestly food, the holy food that befits our holy service. This food nourishes us that we may have the strength to serve God. The meal offering is a matter of Christ as the satisfaction of God’s people enjoyed together with God. First, God enjoys His portion of the meal offering, and then we have our enjoyment. Our enjoyment is thus a co- enjoyment, an enjoyment that is with God’s enjoyment. V. ALL THE FRANKINCENSEWITH PART OF THE FINE FLOUR AND PART OF THE OIL BURNED ON THE ALTAR All the frankincense with part of the fine flour and part of the oil was burned on the altar (2:2). This signifies that a considerable portion of Christ’s excellent, perfect, Spirit-filled, and resurrection-saturated living is offered to God as food for His enjoyment.

7基督在地上的为人生活是超越的，但我们很难说这超越是指著甚么。我们可以说，这是指基督高标准的属性和美德。这标准有多高？我们无法说出来。人类中间从来没有这样的标准。基督是神又是人。祂是神的灵所膏、所调和并所充满的神人。不仅如此，甚至在祂钉十字架以前，祂就彰显了复活。在一切事上，甚至在责备法利赛人（太二三1～36）并洁净圣殿（约二12～17）的事上，祂都彰显了复活。基督在地上为人生活的超越，是在祂为人的身分和为神的身分里，也是在祂那在灵里并带著复活的人性和神性里。这就是四福音所启示祂的超越。

7Christ’s human living on earth was excellent, but it is difficult for us to say what this excellence refers to. We may say that it refers to the high standard of His attributes and virtues. How high is this standard? We cannot say. There has never before been such a standard among the human race. Christ is both God and man. He is a God-man anointed, mingled, and filled with the Spirit of God. Moreover, even before He was crucified, He expressed resurrection. He expressed resurrection in everything, even in rebuking the Pharisees (Matt. 23:1-36) and in cleansing the temple (John 2:12-17). The excellency of Christ’s human living on earth was in His manhood and in His Godhood; it was in His humanity and divinity in the Spirit and with resurrection. This is how the four Gospels reveal Him in His excellence

8基督的人性是完美的。祂是柔细、均匀、并完全平衡的，没有不及，也没有超过。不仅如此，祂是被那灵充满，并被复活浸透的。当祂行走在地上时，祂总是被那灵充满并被复活浸透。

8Christ’s humanity is perfect. He is fine, even, and fully balanced, lacking nothing and not having anything in excess. Furthermore, He is filled with the Spirit and saturated with resurrection. When He walked on earth, He was always filled with the Spirit and saturated with resurrection

一作为记念

A. As a Memorial

9乳香连同一些细面和油要焚烧作为记念，因为这祭有满足的果效。记念更甚于满足。我们可能满足于许多事，却不把这些事作为记念。但当我们有了最高的享受时，我们就会把那个享受作为记念。神享受基督到一个地步，这享受成了一个记念。

9The frankincense with part of the fine flour and the oil was burned as a memorial because of its satisfying effect. A memorial is greater than satisfaction. We may be satisfied with many things but not make those things a memorial. But when we have the highest satisfaction, we will make that satisfaction a memorial. God enjoys Christ to such an extent that this enjoyment becomes a memorial

二作为怡爽的香气

B. As a Satisfying Fragrance

10怡爽的香气是一种馨香的气，是一种给人安息、平安、喜乐、享受、完全满足的香气。素祭的丰富成分－基督的人性、神性和祂那超绝、完美、被那灵充满并被复活浸透的生活－乃是叫神安息、平安、喜乐、享受、完全满足的香气。陆素祭剩下的，

10A satisfying fragrance is a sweet savor; it is a fragrance that gives rest, peace, joy, enjoyment, and full satisfaction. The rich elements of the meal offering— Christ’s humanity, divinity, and His excellent, perfect, Spirit-filled, and resurrection-saturated living—are a fragrance that gives God rest, peace, joy, enjoyment, and full satisfaction. VI. THE REMAINDER OF THE MEAL OFFERING

归给亚伦和他的子孙

BEING FOR AARON AND HIS SONS

11『素祭剩下的部分是归给亚伦和他的子孙；这是献给耶和华火祭中至圣的部分。』（利二３。）这表征在神享受之后，我们也能享受基督的为人生活作我们的食物。首先必须将神的分给神，使祂得著满足；剩下的才是我们的分，使我们满足。

11The remainder of the meal offering is for Aaron and his sons; it is a most holy portion of the offerings of Jehovah by fire” (Lev. 2:3). This signifies that we also can enjoy Christ’s human living as our food after God’s enjoyment. First, God must be given His portion that He may be satisfied. The remainder is our portion for our satisfaction

12说我们能享受基督的为人生活作我们的食物很容易，但实际上我们怎能这样作？思想利未记二章里的豫表，会帮助我们回答这问题。这里的豫表是一幅表征基督为人生活的图画。细面表征基督的人性，油表征神的灵。油与细面调和，产生调油的细面，就是调著油的细面。所以，吃细面就是吃油，也是吃那个调和，因为油和细面是无法分开的。利未记二章里的图画有力的指明，我们享受基督为人生活的路，乃是藉著那灵。约翰六章证实这点。在这章里，主耶稣启示祂是可吃的。『我是从天上降下来的活粮，人若吃这粮，就必永远活著。我所要赐的粮，就是我的肉，为世人的生命所赐的。』（约六５１。）犹太人无法明白这事，就『彼此争论说，这个人怎能把祂的肉给我们吃？（约六５２。）主耶稣在六十三节说，『赐人生命的乃是灵，肉是无益的；我对你们所说的话，就是灵，就是生命。』这指明吃耶稣的路乃是藉著那灵。我们若要藉著那灵来吃耶稣，就需要看见那灵今天乃是具体化在话中。我们接触话的时候，就接触了具体化于话中的东西。我们要吃耶稣、接受耶稣、享受耶稣，就必须接触祂的话；我们接触祂话的时候，那灵就在那里。

12It is easy to say that we can enjoy Christ’s human living as our food, but how can we actually do this? Considering the type in Leviticus 2 will help in answering this question. The type here is a picture signifying Christ’s human living. The fine flour signifies Christ’s humanity, and the oil signifies the Spirit of God. The oil and the flour are mingled to produce an oiled fine flour, a fine flour mingled with oil. Therefore, to eat the fine flour is to eat the oil; it is also to eat the mingling, for the oil and the flour cannot be separated. The picture in Leviticus 2 indicates strongly that the way for us to enjoy Christ’s human living is by the Spirit. John 6 proves this. In this chapter the Lord Jesus reveals that He is edible. “I am the living bread which came down out of heaven; if anyone eats of this bread, he shall live forever; and the bread which I will give is My flesh, which I will give for the life of the world” (v. 51). Unable to understand this, the Jews “contended with one another, saying, How can this man give us his flesh to eat?” (v. 52). In verse 63 the Lord Jesus says, “It is the Spirit who gives life; the flesh profits nothing; the words which I have spoken unto you are spirit and are life.” This indicates that the way to eat Jesus is by the Spirit. If we would eat Jesus by the Spirit, we need to realize that the Spirit today is consolidated in the word. When we touch the word, we touch what is consolidated, or embodied, in the word. To eat Jesus, to take Jesus, to enjoy Jesus, we must touch His word, and when we touch His word, the Spirit is there

13按照新约，神圣的灵与我们人的灵是有关联的。我们需要藉著我们的灵来接触主的话。藉我们的灵接触主话的路，乃是祷读主话。我们来到话面前，不该仅仅运用眼睛和心思，如同读报纸那样。我们需要祷告，不仅运用眼睛和心思，也要运用灵。我们若这样作，表面上是在接触话，实际上乃是接触那灵。那灵调和著基督的人性。因此，藉著运用我们的灵接触具体化于话里的那灵，我们就吃进了基督的为人生命与生活。

13According to the New Testament, the divine Spirit is related to our human spirit. We need to touch the word of the Lord by our spirit. The way to touch the Lord’s word by our spirit is to pray - read the word. When we come to the word, we should not merely exercise our eyes and our mind, reading the word as if it were a newspaper. We need to pray and exercise our spirit as well as our eyes and our mind. If we do this, we are apparently touching the word; actually we are touching the Spirit. The Spirit is mingled with the humanity of Christ. Hence, by exercising our spirit to touch the Spirit consolidated in the word, we eat the human life and living of Christ.

14我们如何能享受基督？藉著运用我们的灵来祷读主话，我们就能享受基督。我们祷读主话的时候，就接触祂的灵，这灵乃是与祂的人性调和的。这样，我们就得著那最高人性－基督人性－的𫗪养。我们在自己里面无法过一种为人生活，像主耶稣所过的那样。只有祂能过这样的生活。但我们藉著来到祂的话跟前，运用我们的灵祷读主话，就能随时接受主耶稣。我们这样作的时候，就接触了那灵，那灵也就将主耶稣供应我们作我们的滋养。因为我们所吃的就成了我们的所是，所以我们越吃耶稣，就越被主耶稣所构成。藉著吃主耶稣的为人生活，祂的生活就成了我们的。自然而然的，不用凭自己努力，我们就会像耶稣一样的谦卑和圣别。这就是享受主耶稣作我们的食物，使我们过一种

14How can we enjoy Christ? We can enjoy Christ by exercising our spirit to pray-read the word. When we pray-read the Lord’sword, we touch His Spirit, and this Spirit is mingled with His humanity. Then we are nourished with the highest humanity—the humanity of Christ. In ourselves we cannot live a human life like that of the Lord Jesus. Only He can live such a life. But we can take Jesus at any time by coming to His word and exercising our spirit to pray-read the word. When we do this, we touch the Spirit, and the Spirit supplies us with Jesus as our nourishment. Since we are what we eat, the more we eat Jesus, the more we are constituted with Jesus. By our eating of Jesus’ human living, His living becomes ours. Spontaneously, without any self-effort, we will be as humble and holy as Jesus is. This is to enjoy Jesus as our food for us to live a life which is qualified to serve God

15彀资格事奉神的生活。

16经过一千五百多年的时间，神为我们豫备了一本书，就是圣经，并且把牠放在我们手中。祂也将祂的灵给了我们。那灵在我们里面，圣经在我们外面。二者加起来就是在祂为人生活里的基督。我们运用我们的灵祷读主话的时候，我们就接触那灵，并享受基督的为人生活。这就是素祭。

16Over a period of fifteen hundred years, God has prepared a book for us, the Bible, and has put it in our hands. He has also given His Spirit to us. The Spirit is within and the book is without. These two things added together are just Christ in His human life. When we exercise our spirit and pray-read the word, we touch the Spirit and enjoy Christ’s human living. This is the meal offering

柒经过火

VII. THROUGH FIRE

一一切素祭都要经过祭坛上的火

A. All Meal Offerings Being through Fire on the Altar

17一切素祭，无论是炉中烤的，鏊上烘的，或盘中煎的，都要经过祭坛上的火。（利二４～９。）这表征基督在祂的人性里献给神作食物，经过了焚烧的火。我们接触素祭的时候，就接触到那试验的火。二焚烧的火表征那是烈火的神，

17All meal offerings, whether baked in an oven, roasted on a griddle, or fried in a pan, are through fire on the altar (Lev. 2:4-9). This signifies that Christ in His humanity offered to God as food has gone through fire. When we touch the meal offering, we touch the testing fire. B. The Burning Fire Signifying the Consuming

不是为著审判，乃是为著悦纳

God, Not for Judgment but for Acceptance

18利未记二章里焚烧的火，表征那是烈火的神，不是为著审判，乃是为著悦纳。献给神作神食物，使祂满足之素祭的部分，要被火焚烧；这是神的悦纳，不是祂的审判。这表征神已经接纳了基督作满足祂的食物。神藉著用火焚烧，悦纳了素祭。

18The burning fire in Leviticus 2 signifies the consuming God, not for judgment but for acceptance. The portion of the meal offering that was offered to God as God’s food for His satisfaction was burned, that is, consumed by fire. This was God’s acceptance, not His judgment. This signifies that God has accepted Christ as His satisfying food. God accepts the meal offering by consuming it through fire

捌调著油

VIII. MINGLED WITH OIL

19『你若献炉中烤的素祭为供物，就要用调油的细面作的无酵饼，或是抹油的无酵薄饼。你的供物若是鏊上作的素祭，就要用调油无酵的细面。』（利二4～5。）素祭是调著油的，表征基督的人性与圣灵调和。（太一18。）这调和也表征基督的属人性情与神的神圣性情调和；因此，祂是神人。基督是绝对与神调和的人；祂的人性与神调和，就是与那灵调和，因为那灵就在祂里面。所以，我们接触基督的时候，就接触了那灵。关于利未记二章里的调和，我们来看诗篇九十二篇十节下半：『我是被新油膏了的。』达秘新译本对『膏』这字有注解说，『严格说来乃是「调。」』不仅如此，达秘对利未记二章四节的『调』一辞也有注解说，『这辞有搀合、调和的意思。在诗篇九十二篇十节，这不仅是像承接圣职那样的膏抹，乃是全人因著油而得振奋，得加强：这油成了他的力量；因此，那里说「新油。」』所以，这调和使人里面的部分与成分得振奋，得加强。

19When you bring a meal offering baked in an oven as an offering, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil. And if your offering is a meal offering on the griddle, it shall be of fine flour mingled with oil, unleavened” (Lev. 2:4 and 5). This mingling with oil signifies that Christ’s humanity is mingled with the Holy Spirit (Matt. 1:18b). This mingling also signifies that Christ’s human nature is mingled with God’s divine nature; hence, He is a God-man. Christ is a person who is absolutely mingled with God. His humanity is mingled with God, mingled with the Spirit, for the Spirit is in His very being. Therefore, when we touch Christ, we touch the Spirit. In relation to the mingling in Leviticus 2, let us consider Psalm 92:10b. “I shall be anointed with fresh oil.” In Darby’s New Translation a note on the word anointed says “strictly, mingled.’” Furthermore, Darby’s note on the word mingled in Leviticus 2:4 says: “ Mixed,’ mingled,’ is the sense of the word. In Ps. 92:10 it is not merely anointed as consecration, but his whole system is invigorated and strengthened by it: it formed his strength; hence it is fresh oil’ there.” This mingling, therefore, causes one’sin ward parts and elements to be vigorous and strong

20在召会早期，有许多关于神性与人性调和的辩论。有些神学家认为：说人与神调和，含示相信人能成为神，人能被高举到一个地步神格化了。对调和的教训有这种领会的人，就定罪这教训。至终，神学家就不敢用调和这辞，或教导关于人性与神性的调和。那么，我们今天为甚么这么大胆的采用这辞？我们说调和，因为圣经里有这样的启示。我们关于神性与人性调和的教训，乃是基于新约的启示，也是基于旧约豫表的证实。

20In the early part of the Christian era, there was much debate about the matter of the mingling of divinity with humanity. Some theologians thought that to speak of being mingled with God implied the belief that a person could become God, the belief that a human being could be uplifted to such an extent that he was deified. Those who had this kind of understanding of the teaching concerning mingling condemned this teaching. Eventually, theologians did not dare to use the word mingle or to teach concerning the mingling of humanity and divinity. Why, then, are we so bold as to use this term today? We speak of mingling because there is such a revelation in the Bible. Our teaching concerning the divine mingling with humanity is based on the New Testament revelation and is also confirmed by the Old Testament types.

21按照利未记二章的豫表、图画，素祭基本上是由细面和油作的。四节说到『调油的细面。』油指明神性，细面指明基督的人性。细面调油指明，藉著神圣的调和，基督的人性己经得以拔高到最高的标准。保罗在加拉太二章二十节说，『现在活著的，不再是我，乃是基督在我里面活著。』他在腓立比一章二十一节说，『在我，活著就是基督。』保罗不仅与基督调和，保罗就是基督。有人听到这话，可能与我争辩并定罪我，说我扭曲了保罗的话。他们会说，『保罗没有告诉我们他是基督，他只是说基督在他里面活著，并且在他活著就是基督。活基督是一回事，是基督是另一回事。』对这我要回答说，『他若不是那个人，怎能活那个人？保罗若不是基督，他怎能活基督？』

21According to the type, the picture, in Leviticus 2, the meal offering is made basically of fine flour and oil. Verse 4 speaks of “fine flour mingled with oil.” Oil denotes divinity, and fine flour denotes Christ’s humanity. The mingling of the fine flour with the oil indicates that through the divine mingling Christ’s humanity has been uplifted to the highest standard. In Galatians 2:20 Paul says, “It is no longer I who live, but Christ lives in me.” In Philippians 1:21 he says, “For to me to live is Christ.” Paul was not only mingled with Christ—Paul was Christ. When some hear this, they may argue and accuse me of twisting Paul’sword. They may say, “Paul did not tell us that he was Christ. He merely said that Christ lived in him and that for him to live was Christ. To live Christ is one thing, and to be Christ is another.” To this I would reply, “How can one live another person without being that person? How could Paul live Christ if he were not Christ

22保罗在往大马色的路上时，主耶稣问他说，『你为甚么逼迫我？』祂接著又说，『我就是你所逼迫的耶稣。』（徒九4～5。）保罗以为他只是逼迫司提反和别的门徒，却不晓得他实际上是在逼迫基督。主把祂的门徒看作祂的一部分。因此，行传九章四节的『我』乃是团体的人，包括主耶稣以及所有的信徒。所有的信徒都与基督是一，不仅仅是联合的一，或结合的一，乃是调和的一。因著主耶稣乃是神成为肉体来作人，祂乃是神人。你想祂的神性可以与祂的人性分开，或者不必任何调和，祂的人性只是与神性联在一起，使祂成为神人么？若没有调和，祂怎能作为神人来活著？基督的神性是与人性调和的。不过，这神性与人性的调和，的确没有产生第三种元素，没有产生既非神性又非人性的东西。若说在主耶稣身上，这神性与人性的调和产生了第三性，产生了既非完全神圣又非完全属人的性情，这是异端。这当然不是我们对调和这辞的领会。我们同意韦氏新国际字典第三版对调和一辞的定义：『与别物相集或结合，以致结合后组成成分仍可区分。』在两种元素这样的调和里，元素仍可区分，并没有产生第三种元素。

22While Paul was on the road to Damascus, the Lord Jesus asked him, “Why are you persecuting Me?” and He went on to say, “I am Jesus, whom you are persecuting” (Acts 9:4-5). Paul thought that he was persecuting only Stephen and other disciples; he had no realization that he was actually persecuting Christ. The Lord, however, regards His disciples as part of Him. The “Me” in Acts 9:4 is thus a corporate person including the Lord Jesus and all the believers. All the believers are one with Christ, not one merely in combination or in union but one in mingling. Because the Lord Jesus is God incarnated to be a man, He is a God-man. Do you think that His divinity can be separated from His humanity, or that, apart from any mingling, His divinity and humanity are merely united to make Him a God-man? If there were no mingling, how could He live as a God-man? Christ’s divinity is mingled with His humanity. However, this mingling of divinity and humanity surely has not produced a third element, something that is neither divine nor human. To say that with respect to the Lord Jesus the mingling of the divine nature with the human nature produced a third nature, a nature that is neither fully divine nor fully human, is heretical. This certainly is not our understanding of the word mingle. We agree with the definition in Webster’s Third New International Dictionary: mingle—“to bring or combine together or with something else so that the components remain distinguishable in the combination.” In such a mingling of two elements, the elements remain distinct, and there is not the producing of a third element.

23基督是完整的神，又是完全的人，独特的兼有神性和人性，并没有产生第三性。这是新约所启示，且是利未记二章的豫表所描绘的。这豫表把调和清楚描述出来：油与细面调和，细面与油调和。这两种元素虽然调和一起，但二者的素质仍然有别，并没有产生第三种元素。这是对调和正确的领会。作为我们的素祭，基督的超绝是在祂的神性里，也在祂的人性里。就著祂的神性而言，基督有神圣的属性；这些属性是藉著、同著并在祂人性的美德里彰显出来的。因此，祂具有比全人类更高的伦理道德标准。祂是神的这所是，同神圣的属性，都加到祂是人的这所是，同人性的美德里。这就是耶稣基督的超绝，这超绝乃是神性与人性调和的产品。

23Christ is both the complete God and the perfect man, possessing the divine nature and the human nature distinctly, without a third nature being produced. This is revealed in the New Testament, and it is portrayed by the type in Leviticus 2. In this type, mingling is clearly depicted: the oil is mingled with the fine flour, and the fine flour is mingled with the oil. Although these two elements are mingled, the essence of each element remains distinct, and a third element is not produced. This is the correct understanding of mingling. The excellency of Christ, who is our meal offering, is in both His divinity and His humanity. With respect to His divinity, Christ has the divine attributes, and these divine attributes are expressed through, with, and in His human virtues. For this reason He is ethical and moral in a higher standard than all human beings. What He is as God with the divine attributes is added to what He is as man with the human virtues. This is the excellence of Jesus Christ, an excellence which is the produce of the mingling of divinity and humanity