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利未记生命读经 · 第15篇

素祭的组成成分，为著基督徒生活并召会生活

The Elements of the Meal Offering for the Christian Life and the Church Life
1读经：利未记2:1-2,4,11,13，路加福音1:35，马太福音1:18,20，路加福音3:21-22;23:14，马太福章12:46-50，马可福音10:38，约翰福音12:24;7:6,16-18，罗马
1
2书8:2,3,6,9-11,13，哥林多前书10:17。
2Scripture Reading: Lev. 2:1-2, 4, 11, 13; Luke 1:35; Matt. 1:18, 20; Luke 3:21-22; 4:1; 23:14; Matt. 12:46-50; Mark 10:38; John 12:24; 7:6, 16-18; Rom. 8:2, 3, 6, 4:1; 9-11, 13; 1 Cor. 10:17
3在本篇信息中，我的负担是要进一步说到素祭。我不是要仅仅说到素祭本身；我的负担乃是跟你们交通到有关基督徒生活及召会生活之素祭的组成成分。在我们的经历中，实际的灵乃是供物之于我们的实祭在前一篇信息中，我们看见各种供物的实际乃是实化为那灵的基督。这就是说，在我们的经历中，那灵就是供物的实际。我们若没有主观的得著那灵，就不会有供物的实际，我们所有的，只是关于基督作供物的道理。基督在祂自己里面是供物的实际，但祂若没有成为赐生命的灵，就无法对我们成为这实际。
3In this message I am burdened to give a further word on the meal offering. However, I am not burdened to speak on the meal offering merely in itself. Rather, my burden is to fellowship with you concerning the elements, the components, of the meal offering in relation to the Christian life and the church life. THE SPIRIT OF REALITY BEING THE REALITY OF THE OFFERINGS TO US IN OUR EXPERIENCE In the foregoing message we saw that the reality of all the offerings is Christ realized as the Spirit. This means that in our experience the Spirit is the reality of the offerings. If we do not have the Spirit in a subjective way, we will not have the reality of the offerings but only the doctrine regarding Christ as the offerings. In Himself, Christ is the reality of the offerings, but He cannot be this reality to us apart from His being the life-giving Spirit
五种基本祭
THE FIVE BASIC OFFERINGS
4利未记里有五种基本祭：燔祭、素祭、平安祭、赎罪祭和赎愆祭。我们很难说这五种祭中那一种是基本的供物。有人可能说平安祭是主要的祭，因为按照利未记一至五章，平安祭是在中心。另有人可能说，主要的祭是燔祭，这祭表征基督是那绝对为著神的一位。又有人可能说，因为我们在日常生活中有罪性和罪行的难处，所以主要的祭是赎罪祭或赎愆祭。虽然我们需要所有基本的祭，但就著我们在许多方面和细节上对基督的经历来说，主要的祭乃是素祭。
4In Leviticus there are five basic offerings: the burnt offering, the meal offering, the peace offering, the sin offering, and the trespass offering. It is difficult for us to say which of these five offerings is the main offering. Some may say that the peace offering is the main offering because, according to chapters one through five of Leviticus, it stands in the center. Others may say that the main offering is the burnt offering, which signifies Christ as the One who is absolute for God. Still others may say that, since we have the problems of sin and sins in our daily life, either the sin offering or the trespass offering is the main offering. Although we need all the basic offerings, the main offering with respect to the experience of Christ in its many aspects and details is the meal offering
5在明白利未记这卷书上，我们今天乃是站在那些走在我们前面的许多圣经教师－特别是弟兄们中间的教师－的肩头上。我们必须把功劳归给他们。不过，因著我们是在他们的肩头上，我们能看见他们所没有看见的。其中之一，就是关于享受供物，好构成某一种人这件事。我们成为我们所吃的。我们若吃基督作素祭，就会被基督构成。
5In understanding the book of Leviticus, we today are standing on the shoulders of many Bible teachers, especially those among the Brethren, who have gone before us. We surely must give credit to them. Nevertheless, because we are on their shoulders, we can see things which they have not seen. One of these things is the matter of enjoying the offerings in order to be constituted to become a certain kind of person. We become what we eat. If we eat Christ as the meal offering, we will be constituted with Christ.
6我们需要认识组成素祭的成分。素祭包括四种成分，同时特别排除另外两种成分。认识这一切成分，就是在实际和细节上认识基督。
6We need to know the elements that compose the meal offering. We need to realize that the meal offering includes four elements but specifically excludes two other elements. To know all these elements is to know Christ in a practical and detailed way
细面
FINE FLOUR
7素祭的头一种成分是细面。这细面表征基督的人性，乃是平衡、柔细的。
7The first element in the meal offering is the fine flour. This fine flour signifies Christ’s humanity, which is balanced and fine
油
THE OIL
8在素祭中，细面表征人性，而油表征神性。油表征神。细面是基本的，油是加在其上的。我们若仔细读利未记二章，会看见油加到面上面，有三种方式。油可能与面调和，或浇在面上。面也可能是用油抹的。将油加到面里面最重要的方法，是将面与油调和。细面不再是干的，乃是里外都加了油。
8Whereas the fine flour in the meal offering signifies humanity, the oil signifies divinity. The oil signifies God. The fine flour is the base, and the oil is added to it. If we read Leviticus 2 carefully, we will see that the oil is added to the flour in three ways. The oil may be mingled with the flour, or it may be poured on the flour. The flour may also be anointed with the oil. The most important way of adding the oil to the flour is mingling the flour with the oil. The fine flour does not remain dry but is “oiled” both inwardly and outwardly
乳香
FRANKINCENSE
9第三种成分是乳香。在豫表中，乳香表征复活。乳香那馨香的香气，表征基督复活的馨香。基督在祂的复活里是何等馨香！
9The third element is frankincense. In typology frankincense signifies resurrection. The sweet savor of frankincense signifies the fragrance of Christ’s resurrection. How sweet Christ is in His resurrection
盐
SALT
10素祭的第四种成分是盐。在豫表中，盐表征基督的死或十字架。盐调味、杀菌并防腐。这是基督十字架的功效。素祭中没有酵或蜜素祭不可有酵或蜜。酵表征罪和其他消极的事物。在福音书中，主耶稣说到法利赛人的酵、撒都该人的酵、以及希律党人的酵。（太十六6，11～12，路十二1，可八15。）蜜表征天然人的生命，不是表征这生命坏的方面，乃是表征好的方面。我们不该以为人总是坏的，人有时也会很好，但天然的好乃是蜜。憎恨是酵，但天然的爱是蜜。同样的，骄傲是酵，但天然的谦卑乃是蜜。
10The fourth element of the meal offering is salt. In typology salt signifies the death, or the cross, of Christ. Salt seasons, kills germs, and preserves. This is the effect of the cross of Christ. NO LEAVEN OR HONEY IN THE MEAL OFFERING The meal offering is to have neither leaven nor honey. Leaven signifies sin and other negative things. In the Gospels the Lord Jesus speaks of the leaven of the Pharisees, the leaven of the Sadducees, and the leaven of Herod (Matt. 16:6, 11-12; Luke 12:1; Mark 8:15). Honey signifies the natural human life. It signifies our natural life not in its bad aspect but in its good aspect. We should not think that people are always bad, for sometimes they are very good. But this natural goodness is honey. Hatred is leaven, but natural love is honey. Likewise, pride is leaven, but natural humility is honey.
11蜜似乎与酵不同。然而，蜜过一段时间以后会发酵，这发酵就产生了酵。这指明我们不管是善是恶，至终结果都是一样的。这就是创世记二章说到善恶知识树的原因。我们可能是善或是恶的，但二者结果都是酵。我们可以用离婚作例子说明蜜的发酵。有许多婚姻结束于离婚，就是因为蜜－天然的爱－发酵而产生了酵。由这例子可以看见，憎恨（酵）和天然的爱（蜜），结果是一样的。消极的事物是酵，天然生命好的方面，就是蜜所表征的，至终也发酵成为酵。
11Honey seems to be different from leaven. However, after a period of time honey can ferment, and this fermentation will issue in leaven. This indicates that whether we are good or bad, the result will eventually be the same. This is the reason Genesis 2 speaks of the tree of the knowledge of good and evil. We may be either good or bad, but in either case the result will be leaven. We may use divorce as an illustration of the fermentation of honey. With a marriage that ends in divorce, a certain kind of honey—natural love—has fermented and issued in leaven. From this illustration we see that the issue of both hatred, which is leaven, and natural love, which is honey, is the same. The negative things are leaven, and the good aspects of the natural life signified by honey eventually ferment and become leaven
12基督在地上所过的生活，乃是没有酵也没有蜜的生活，我们今天也该过同样的生活。我们需要有四种积极的成分－细面、油、乳香和盐，而不要有两种消极的成分－酵和蜜。我们的光景若是这样，我们就是正确的素祭，就是一种藉著基督的死，在复活里以神性调和著人性所组成，而不带著酵和蜜的祭。这种生活乃是满足神，并𫗪养我们这些事奉神者的食物。
12The life Christ lived on earth was a life without leaven and without honey, and we should live the same kind of life today. We need to have the four positive elements—fine flour, oil, frankincense, and salt—but not the two negative elements—leaven and honey. If this is our situation, we will be a proper meal offering, an offering composed of humanity oiled with divinity in resurrection through Christ’s death and without leaven and honey. This kind of life is food to satisfy God and also to nourish us as God’s serving ones
四福音里基督
THE PORTRAIT IN THE FOUR GOSPELS
在地上为人生活的描绘
OF CHRIST’S HUMAN LIVING ON EARTH
13在四福音里，我们看见基督在地上为人生活的描绘。祂在永远里是神，但藉著成为肉体，成了真正的人，来作一个人活在地上。
13In the four Gospels we have a portrait of Christ’s human living on earth. He was God in eternity, but through incarnation He became a real man, and He lived on earth as a man
在基督为人生活中的那灵
The Spirit in Christ’s Human Living
14基督的人性与神的灵密切相联。祂是由圣灵成孕的。（路一35，太一，20。）从祂成孕那时起，就是从祂为人生活的开始，祂的人性就与圣灵密不可分。离了圣灵，耶稣就不能成孕而出生。主的成孕与出生完全是由于圣灵。祂的人性与圣灵调和。基督的为人生活就是基于这调和。
14Christ’s humanity has much to do with the Spirit of God. He was conceived of the Holy Spirit (Luke 1:35; Matt. 1:18, 20). From the time of conception, that is, from 18 the very beginning of His manhood, His humanity was wrapped up with the Holy Spirit. Apart from the Holy Spirit, Jesus could not have been conceived and born. The Lord’s conception and birth were altogether of the Holy Spirit. His humanity was mingled with the Holy Spirit. Christ’s human living was based on this mingling.
15主耶稣出来为神尽职的时候，先受了浸。『耶稣也受了浸；正祷告的时候，天就开了，圣灵以彷佛鸽子的形体，降在祂身上。』（路三21下～22上。）圣灵以鸽子的形体降下，（鸽子是以温柔见著的，）这指明神的灵是一个人位，不仅是一个能力、管道或工具。圣灵是一个人位降在主耶稣身上。正如油浇在细面上面，圣灵也浇在主耶稣身上。一面，祂在祂的人性里与圣灵调和；另一面，圣灵浇灌在祂身上，膏了祂。路加四章一节上半说，『耶稣满有圣灵。』祂满有那灵，完全被那灵所抹，因为祂与那灵调和，也因为那灵浇灌在祂身上。因此，祂在那灵里行事并作工。祂尽职所作的每一件事，都是在那灵里－在素质的灵，也在经纶的灵里－作的。祂是一个与那灵调和，也有那灵浇灌在身上的人。
15When the Lord Jesus came forth to minister for God, He was baptized. “As Jesus was baptized and was praying, the heaven was opened, and the Holy Spirit descended in bodily form as a dove upon Him” (Luke 3:21b-22a). The fact that the Holy Spirit descended in the form of a dove, which is known for its gentleness, indicates that the Spirit of God is a person and not merely a power, channel, or instrument. The Holy Spirit as a person came upon the Lord Jesus. This means that just as oil was poured upon the fine flour, the Holy Spirit was poured upon the Lord Jesus. On the one hand, in His humanity He was mingled with the Holy Spirit; on the other hand, the Holy Spirit was poured upon Him and anointed Him. The first part of Luke 4:1 speaks of “Jesus, full of the Holy Spirit.” He was full of the Spirit, thoroughly oiled with the Spirit, because He was mingled with the Spirit and because the Spirit had been poured upon Him. He thus behaved and worked in the Spirit. Everything He did in His ministry was done in the Spirit—in the essential Spirit and also in the economical Spirit. He is a man mingled with the Spirit and with the Spirit poured upon Him.
没有过错的人性－没有酵的为人生活
A Faultless Humanity— a Human Life with No Leaven
16主耶稣的人性和为人生活都是没有过错的。祂被带到彼拉多那里，为罗马权柄所审判，彼拉多却宣告说，他在祂身上查不出有甚么该定罪的。（路二三１４。）主耶稣没有罪。在祂身上没有酵。
16The humanity and human living of the Lord Jesus were without fault. He was brought to Pilate to be judged by the Roman authority, but Pilate declared that he could not find any fault in Him (Luke 23:14). The Lord Jesus had no sin. In Him there was no leaven
否认天然生命－没有蜜的为人生活
Denying the Natural Life— a Human Life with No Honey
17在主耶稣身上并没有蜜。有一天，祂正对群众说话的时候，『祂的母亲和兄弟站在外面，要找祂说话。有人对祂说，看哪，你的母亲和兄弟站在外面，要找你说话。（太十二46～47。）祂听见了，就向那对祂说话的人说，『谁是我的母亲？谁是我的弟兄？就伸手指著门徒说，看哪，我的母亲，我的弟兄！因为凡实行我在诸天之上父旨意的，就是我的弟兄、姊妹和母亲了。』（太十二48～50。）这指明在祂身上没有蜜，祂否认天然的生命。
17With the Lord Jesus there is no honey. One day, while He was speaking to the crowds, “His mother and His brothers stood outside seeking to speak to Him. And someone said to Him, Behold, Your mother and Your brothers are standing outside seeking to speak to You” (Matt. 12:46-47). When He heard this, He said to the one who spoke to Him, “Who is My mother, and who are My brothers? And stretching out His hand over His disciples, He said, Behold, My mother and My brothers! For whoever does the will of My Father who is in the heavens, he is My brother and sister and mother” (vv. 48-50). This indicates that with Him there is no honey, that He denied the natural life,
18在行传十五章三十六至三十九节，保罗和巴拿巴之间有了难处。这难处是由天然生命的蜜所引起的。巴拿巴想要带称呼马可的约翰同他们出外尽职，但保罗『以为不带他同去是适宜的，因为马可从前曾在旁非利亚离开他们，不和他们同去作工。（徒十五。）结果，『二人起了争执，甚至彼此分开。』（徒十五39。）马可是巴拿巴的表弟，（西四10，）保罗与巴拿巴之间的难处很可能是由巴拿巴与马可之间天然的关系引起的。保罗不赞同这蜜，神圣的记载表白了他。（徒十五39下～40。）在我们基督徒的生活中，我们需要从主耶稣学习，尽可能的避免天然生命。我们是信徒，当然需要彼此相爱，但我们该小心不要有天然的爱。我们何等容易以天然、人的方式爱人！在召会生活中我们可能爱那些天然与我们相同的人。我们可能爱一位弟兄，因为他的个性与我们的个性相近。这种爱乃是蜜，这是天然的爱。保罗在腓立比二章二节说到『有相同的爱。』有相同的爱，就是对所有圣徒的爱都在相同的水平上。我们凭自己无法有这种爱，因为天然的倾向就是有不同水平的爱。我们对某些圣徒，可能比对别的圣徒，有更高水平的爱。这就是蜜。主耶稣的爱不是这样的。
18In Acts 15:36-39 there was a problem between Paul and Barnabas. This problem was caused by the honey of the natural life. Barnabas wanted to take John Mark with them on their travels, but “Paul did not consider it suitable to take with them this one who withdrew from them in Pamphylia and did not go with them to the work” (v. 38). As a result, “there arose a sharp contention, so that they separated 38 from each other” (v. 39a). Mark was Barnabas’s cousin (Col. 4:10), and it is likely that the problem between Paul and Barnabas was caused by the natural relationship between Barnabas and Mark. Paul, who was vindicated by the divine record (Acts 15:39b-40), did not agree with this honey. In our Christian life, we need to learn of the Lord Jesus to avoid the natural life as much as possible. As believers, we surely need to love others, but we should be careful not to love in a natural way. How easy it is for us to love others in a natural, human way! Even in the church life we may love those who are naturally the same as we are. We may love a certain brother because his disposition is similar to ours. This kind of love is honey; it is a natural love. In Philippians 2:2 Paul speaks of “having the same love.” To have the same love is to have a love for all the saints that is on the same level. In ourselves we cannot have this kind of love, for our natural tendency is to have a love that is on different levels. Our love for certain saints may be on a higher level than our love for other saints. This is honey. The love of the Lord Jesus is not like this.
一种常加上盐的生活
A Life That Is Always Salted
19马可十章三十八节与约翰十二章二十四节指明，主耶稣常是加上盐的，祂常常活在十字架的阴影下。祂在实际被钉十字架以前，每天都
19Mark 10:38 and John 12:24 indicate that the Lord Jesus was always salted, that He always lived a life under the shadow of the cross. Before He was actually crucified, He daily lived a crucified life
20过十字架的生活。
20
21在马可十章三十八节，主耶稣问雅各和约翰，『我所喝的杯，你们能喝么？我所受的浸，你们能受么？』他们说能﹔祂接著说，『我所喝的杯，你们必要喝；我所受的浸，你们必要受。』（可十39。）杯和浸都是指基督的死。（约十八11，路十二50。）喝主的杯并受祂所受的浸，就是经历祂的死，将祂的死应用在我们的经历中。
21In Mark 10:38 the Lord Jesus asked James and John, “Are you able to drink the cup which I drink, or to be baptized with the baptism with which I am baptized?” When they said that they were able, He went on to say, “The cup which I drink you shall drink; and the baptism with which I am baptized, you shall be baptized” (v. 39). Both the cup and the baptism refer to Christ’s death (John 18:11; Luke 12:50). To drink the Lord’s cup and to be baptized with the baptism with which He has been baptized are to experience His death, to have His death applied to us in our experience
22诗歌第四百六十四首，是说到加上盐的一首诗歌。其中第二节与副歌说：
22A hymn that speaks of being salted is Hymns, #631. The second stanza and the chorus say:
23基督要在我心成形，我就必须死干净，天天活在十架阴影，时时治死魂生命。不死就不生，不死就不生，惟死能使生命长成，不死就不生。
23If I’d have Christ formed within me, I must breathe my final breath, Live within the Cross’ss had ow, Put my soul-lif ee’er to death. If no death, no life, If no death, no life; Life from death alone arises; If no death, no life
24基督所过的生活乃是加上盐的生活。我们今天要经历十字架，就是要加上盐。我们需要在日常生活中接受盐。我们若这样作，就会成为
24The life Christ lived was a life of being salted. For us to experience the cross today is to be salted. We need to receive the salt in our daily life. If we do this, we will be the fine flour for the meal offering
25可作素祭的细面。
25
26在约翰十二章，当主耶稣进入耶路撒冷的时候，祂受到群众的欢迎。就著人来说，那是祂的黄金时刻。然而，当祂听到人要寻求祂时，就说，『一粒麦子不落在地里死了，仍旧是一粒；若是死了，就结出许多子粒来。』（约十二２４。）这话指明主耶稣不让自己被高举，反而加上了盐。祂似乎在说，『我是一粒麦子。我不需要受人欢迎、得荣耀或被高举。我需要落在地里死去。』
26In John 12, when the Lord Jesus entered Jerusalem, He was welcomed by the crowd. Humanly speaking, that was His golden time. However, when He heard that the people were seeking Him, He said, “Unless a grain of wheat falls into the ground and dies, it abides alone; but if it dies, it bears much fruit” (v. 24). This word indicates that instead of allowing Himself to be exalted, the Lord Jesus was salted. He seemed to be saying, “I am a grain of wheat. I do not need to be welcomed, glorified, and exalted by people. I need to fall into the earth and die
27我们需要学习主耶稣这样加上盐。当别人欢迎我们、高举我们、荣耀我们的时候，我们很容易有蜜而没有盐。每当我们受欢迎或被高举的时候，就该将盐应用到自己身上；我们所要的，不该是被高举，乃该是死。这就是说，我们该学习应用基督的十字架。
27We need to learn of the Lord Jesus to be salted. When others welcome us, exalt us, and glorify us, it is very easy for us to have honey instead of salt. Whenever we are welcomed or exalted by others, we should apply salt to ourselves and be persons who want not to be exalted but to die. This means that we should learn to apply the cross of Christ
在复活里的生活
A Life in Resurrection
28因著主耶稣经常过加上盐的生活，过十字架下的生活，因此祂总是在复活里。祂所过的生活乃是在复活里的生活。主耶稣活在复活里，意思就是祂否认自己和天然的生命，祂不活自己，乃活父。我们在约翰七章清楚看见这点。在六节祂说，『我的时候还没有到，你们的时候却常是方便的。』别人有自由，随时到那里都可以；祂却受限制，不活在天然的生命里。
28Since the Lord Jesus always lived a life of being salted, a life under the cross, He was always in resurrection. The life He lived was a life in resurrection. For the Lord Jesus to live in resurrection meant that He denied Himself and His natural life and that He lived not Himself but the Father. We see this clearly in John 7. In verse 6 He said, “My time has not yet come, but your time is always ready.” Whereas others had the liberty to go anywhere at any time, He was limited, not living in the natural life.
29在十六至十八节，祂接著说，『我的教训不是我自己的，乃是那差我来者的。人若立志实行祂的旨意，就必晓得这教训或是出于神，或是我从自己说的。那从自己说的，是寻求自己的荣耀；惟有那寻求差祂来者之荣耀的，这人才是真的，在祂里面没有不义。』我们在这里看见，主耶稣不说自己的话，乃说父的话。祂说话的源头不是祂自己，乃是父。这指明祂拒绝自己天然的生命，而凭父的生命活著。这就是复活。所以，甚至在钉十字架以前，主耶稣就过在复活里的生活，否认天然的生命，并活父的生命。我们需要在婚姻生活和家庭生活中活在复活里。假定你的婚姻生活中发生一些事叫你不快乐，这时你若活你自己并你自己的生命，就必定会发脾气。但你可以不活自己的生命，而活加拉太二章二十节所启示的那种生命。保罗在这节里首先说，『我已经与基督同钉十字架。』这就是经历盐，经历被治死，经历被除去。然后保罗说，『现在活著的，不再是我，乃是基督在我里面活著。』这就是复活。
29In verses 16 through 18 He went on to say, “My teaching is not Mine, but His who sent Me. If anyone wills to do His will, he shall know concerning the teaching, whether it is of God, or whether I speak from Myself. He who speaks from himself seeks his own glory, but He who seeks the glory of Him who sent Him, this One is true, and unrighteousness is not in Him.” Here we see that the Lord Jesus did not speak His own word but the Father’sword. The source of His speaking was not Himself—it was the Father. This indicates that He rejected His natural life and lived by the life of the Father. This is resurrection. Therefore, even before He was crucified, the Lord Jesus lived a life in resurrection, denying the natural life and living the Father’s life. We need to live in resurrection in our married life and family life. Suppose something happens in your married life to make you unhappy. If at such a time you live yourself and your own life, surely you will lose your temper. But instead of living your own life, you may live the kind of life revealed in Galatians 2:20. In this verse Paul first says, “I have been crucified with Christ.” This is a matter of experiencing the salt, of being put to death, of being crossed out. Then Paul continues, “It is no longer I who live, but Christ lives in me.” This is resurrection
基督徒的生活－
the Christian Life
基督之生活的翻版
A DUPLICATION OF CHRIST’S LIFE
30主耶稣在地上的时候，祂乃是细面，被圣灵所调抹，常常加上了盐；祂也活在复活里，有乳香的味道。但在祂身上没有酵或蜜。所以，祂能作素祭。我们今天的光景也应该是这样。这就是说，我们基督徒的生活该是基督之生活的翻版，复印。罗马八章清楚启示这点。
30When the Lord Jesus was on earth, He was fine flour, He was oiled with the Holy Spirit, He was always being salted, and He lived in resurrection, having the flavor of frankincense. But with Him there was neither leaven nor honey. Therefore, He could be a meal offering. The situation with us today should be the same. This means that our Christian life should be a duplication, a xerox copy, of Christ’s life. This is clearly revealed in Romans 8
31罗马八章把基督与我们放在一起。这里我们有基督的人性、（罗八3、）生命之灵、（罗八2、）十字架（罗八）和复活，（罗八13，）四者如同一个交织在一起。这给我们看见，我们今天该有怎样的生活。我们该过基督所过同样的生活。祂是人，我们也是人。祂被那灵所调抹，我们也至少有一点那灵的调抹。我们已经与那使耶稣从死人中复活者的灵调和。基督与盐调和、被钉十字架，我们也该将自己天然的人治死。不仅如此，基督活在复活里，我们也可以活在复活里。
31Romans 8 puts Christ and us together. Here we have Christ’s humanity (v. 3), the Spirit of life (v. 2), the cross (v. 13), and resurrection (v. 11) wrapped up together as one. This shows us the kind of living we 13 should have today. We should live the same kind of life Christ lived. He was a man, and we also are human. He was oiled with the Spirit, and we also have been at least somewhat oiled with the Spirit. We have been mingled with the Spirit of the One who raised Jesus from among the dead. Christ was salted, crucified, and we also should put our natural being to death. Furthermore, Christ lived in resurrection, and we also may live in resurrection.
32罗马八章明确的启示，我们该是基督作素祭的翻版。我们该是祂的复印、复制，因而成为祂所是的。基督成了肉体里的人，今天我们乃是肉体里的人。基督这在肉体里的人，乃是被那灵所调抹的。今天我们也为内住之的灵所调抹。那灵住在我们里面，作调抹的工作。内住的灵既在调抹我们，我们就该将心思置于灵，不置于肉体。（罗八6。）然后我们该靠那灵治死身体的行为。（罗八13。）我们若这样作，就必要活著；这生活就是在复活里的生活。结果，我们就适合作素祭使神满足。素祭的目的是要满足神。素祭上好的部分，包含乳香的部分，是用火焚烧，使神满足的。基督今天乃是素祭的实际。惟独祂有乳香升到神那里使祂满足。在整个宇宙中，惟有基督能被焚烧献给神，产生乳香满足神，并使祂快乐、高兴。我们是基督的肢体，就该是祂的翻版，过祂所过同样的生活。这生活乃是有圣灵调抹之人性的生活。一天过一天，我们需要被圣灵调抹。我们也该不断接受盐，就是接受基督的十字架，把我们天然的行为治死。这样我们就活在复活里，并有叫神满足的乳香。
32Romans 8 definitely reveals that we should be a duplication of Christ as the meal offering. We should be a copy, a reproduction, of Him and thus be the same as He is. Christ became a person in the flesh, and we today are persons in the flesh. As a man in the flesh, Christ was oiled with the Spirit. Today we are being oiled by the indwelling Spirit. The Spirit dwells within us to do the work of oiling us. Since the indwelling Spirit is oiling us, we should set our mind on the spirit, not on the flesh (v. 6). Then by the Spirit we should put to death the practices of the body (v. 13). If we do this, we will live, and this life will be a life in resurrection. As a result, we will be suitable to be a meal offering for God’s satisfaction. The purpose of the meal offering is to satisfy God. The top portion of the meal offering, the portion containing the frankincense, was burned in fire for God’s satisfaction. Christ today is the reality of the meal offering. He alone has the fragrance that ascends to God for His satisfaction. In the entire universe, Christ is the only person who can be offered to God in fire to produce the fragrance that satisfies God and makes Him happy and joyful. As the members of Christ, we should be His duplication and live the same kind of life He lived. This is a life of humanity oiled with the Holy Spirit. Day by day we need to be oiled with the Holy Spirit. We should also continually receive the salt; that is, we should receive Christ’s cross and put our natural deeds to death. Then we will live in resurrection and have the frankincense for God’s satisfaction
33素祭中所有的乳香都要在火里焚烧。这指明所有的乳香都是给神的；没有一点乳香是给祭司的。由此看见，在基督这素祭里，所有的乳香都要焚烧以产生使神满足的馨香。这是基督的经历。我们既是基督的肢体，祂的翻版，这该成为我们今天的经历。
33All the frankincense in the meal offering was burned in fire. This indicates that all the frankincense was for God; none of the frankincense was for the priests. From this we see that all the frankincense in Christ as the meal offering is burned to produce a fragrance for God’s satisfaction. This was Christ’s experience. Since we are the members of Christ, His duplication, this should also be our experience today
素祭的两种形状
TWO FORMS OF THE MEAL OFFERING
34我们在利未记二章看见，素祭可以有不同的形状。我们这里所关切的，乃是素祭两种特别的形状：或是调著油的细面，或是饼。面的素祭表征个人的基督，也表征个人的基督徒。饼的素祭表征团体的基督，就是基督同祂的身体，召会。新约启示，个人的基督已经成了团体的基督，（林前十二12，）就是饼所表征的。保罗说，『因著只有一个饼，我们虽多，还是一个身体，因我们都分受这一个饼。』（林前十17。）这一个饼就是素祭的『饼。』
34In Leviticus 2 we see that the meal offering can be in different forms. Our concern here is with two particular forms of the meal offering. The meal offering may be in the form of flour mingled with oil, or it may be in the form of a cake. The flour meal offering signifies the individual Christ; it also signifies the individual Christian. The cake meal offering signifies the corporate Christ, Christ with His Body, the church. The New Testament reveals that the individual Christ has become the corporate Christ (1 Cor. 12:12) signified by the cake. Paul says, “We who are many are one bread, one Body; for we all partake of the one bread” (1 Cor. 10:17). This one bread is a “cake.”
35素祭有个人的一面，也有团体的一面。今天基督不仅以个人的方式活著，祂更与祂的身体，召会，一同活著。基督是以团体的方式活在神面前。祂是头，祂有祂的身体同其肢体。所以，就著带饼之形状的素祭来说，我们有召会生活。我们要有饼的素祭，就需要细面调油。细面与油调和，就产生面团。面团拿到炉子里烤，就成了饼。这饼乃是召会生活的象征。这象征指明，基督的生活和我们基督徒的生活至终成了一个总和，这总和就是召会生活。
35With the meal offering there is the individual aspect, and there is also the corporate aspect. Today Christ does not live merely in an individual way; He also lives with His Body, the church. Christ lives before God in a corporate way. He is the Head, and He has His Body with its members. Therefore, with the meal offering in the form of a cake we have the church life. In order to have a cake meal offering, we need fine flour mingled with oil. The mingling of flour and oil will produce dough. The dough is then baked in an oven and becomes a cake. This cake is a symbol of the church life. This symbol indicates that eventually Christ’s life and our individual Christian life become a totality, and this totality is the church life
36召会生活不是天使的生活，乃是满了人性的生活。然而，有些基督徒受教导说，他们该尽力像天使，而不该像人那样活著。这观念完全错误。我们若要有更多的召会生活，就需要更多的人性。为著召会生活，我们非常需要有人性。但这人性不该与圣灵分开，乃该是一种与圣灵调和，且有圣灵浇灌其上的人性。换句话说，为著召会生活，我们需要作有油的人，就是被那灵，且以那灵所调抹的人。不仅如此，我们不该有酵或蜜，而该有盐和乳香。我们的生活中该应用许多盐，就是十字架的死，也该满了复活。这才是正确的召会生活。我们若要有这种召会生活，就必须满了人性，活著像人，不是像天使。有些姊妹，甚至有些弟兄，都想活著像天使。这些圣徒很特殊，缺少人性。你越想作天使，你就越特殊；你变得不像人，反而像鬼所以我再说，在召会生活中需要满了人性，但这种人性不是向圣灵独立的。
36The church life is not an angelic life but a life full of humanity. However, some Christians have been told that they should try to be like angels and no longer live like human beings. This concept is altogether wrong. If we would have more church life, we need more humanity. For the church life we need to be very human. But this humanity should not be separate from the Holy Spirit; rather, it should be a humanity which is mingled with the Holy Spirit and which has the Holy Spirit poured upon it. In other words, for the church life we need to be oiled persons, those who are oiled by the Spirit and with the Spirit. Furthermore, we should not have leaven or honey, but we should have salt and frankincense. In our life much salt, the death of the cross, should be applied, and we should be full of resurrection. This is the proper church life. If we would have this kind of church life, we must be full of humanity and live like men, not like angels. However, certain sisters, and even some brothers, are trying to live as if they were angels. These saints are peculiar and lacking in humanity. The more you try to be an angel, the more peculiar you will be. Instead of being human, you will be a “ghost.” Therefore, I say again that in the church life we need to be full of humanity, but not with a humanity that is independent of the Holy Spirit.
37我们该完全倚靠圣灵，在里面被祂调抹，在外面有祂浇灌在身上。我们若是这样的人，我们就必满有那灵。我们会以那灵为中心，且为那灵所占有。我们也会过一种经过盐且在乳香里的生活，就是一种经过基督的死且在祂的复活里的生活。盐对付酵，对付罪的细菌；盐也对付蜜，将天然的生命治死。这是过素祭的召会生活之路。素祭的召会生活可以焚烧，产生使神满足的馨香之气，并且这供物剩下的部分要成为我们的食物。这就是说，我们要吃召会生活，召会生活要成为我们日常的供应。因此，作我们日常供应的素祭不仅是基督，更是基督同召会生活。现今我们从基督得𫗪养，也从召会生活得𫗪养。我们不仅吃头一种形状，面的形状的素祭－个人的基督；我们也吃第二种形状，饼的形状的素祭－团体的基督，就是召会。我信在要来的日子里，我们要在众召会中看见一种素祭的召会生活，一种首先满足神，然后又𫗪养我们的生活。
37We should be fully dependent on the Holy Spirit, being oiled with Him inwardly and having Him poured upon us outwardly. If we are such persons, we will be full of the Spirit. We will be centered on the Spirit and possessed by the Spirit. We will also live a life that is through salt and in frankincense, that is, a life that is through the death of Christ and in His resurrection. The salt will deal with the leaven, with the germs of sin; the salt will also deal with the honey, putting the natural life to death. This is the way to have a meal offering church life. The meal offering church life can be burned to produce a satisfying fragrance for God, and the remainder of this offering will be our food. This means that we will eat our church life, for the church life will be our daily supply. Thus, the meal offering which is our daily supply is not merely Christ but Christ with the church life. Now we are feeding on Christ, and we are also feeding on the church life. We eat the meal offering not only in the first form as flour—the individual Christ; we also eat the meal offering in the second form as a cake—the corporate Christ, the church. I believe that in the coming days in all the churches we will see a meal offering church life, a life that first satisfies God and then feeds us