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哥林多后书生命读经 · 第21篇

照耀出新约的荣光（一）

Shining the Glory of the New Covenant (1)
1读经：哥林多后书3:7-11,18，约翰福音17:1，路加福音24:26，使徒行传3:15，罗马书6:4。
1Scripture Reading: 2 Cor. 3:7-11, 18; John 17:1; Luke 24:26; Acts 3:15; Rom. 6:4
摸著话内里的实际
TOUCHING THE INWARD REALITY OF THE WORD
2我在前几篇信息里曾指出，我们若要摸著圣经里的『肉』，就必须越过『毛』与『皮』。圣经和许多事物一样，有外面的外表，也有内里的实际。譬如，人有外面的外貌，也有里面的实际。你若单单凭外貌认人，实际上你就根本不认识他。你要彻底认识一个人，就必须按他里面的所是认识他。你必须花时间和那个人在一起，好认识他里面的光景如何。保罗在林后五章十六节说，『所以我们从今以后，不按著肉体认人了。』按著肉体认人就是只按著外貌认人。保罗愿意按著灵认人，也就是按著里面的实际认人。
2In foregoing messages I have pointed out that if we would touch the “meat” in the Bible, we must go beyond the “feathers” and the “skin.” Along with many other things, the Bible has both an outward appearance and an inward reality. For example, a human being has an outward appearance and also an inward reality. If you know a person merely according to his outward appearance, you actually do not know him at all. In order to know a person thoroughly, you need to know him according to his inner being. This requires that you spend much time with that person to know what he is like inwardly. In 5:16 Paul says, “So that we, from now on, know no one according to flesh.” To know others according to the flesh means to know them merely according to the outward appearance. Paul’s desire was to know others according to the spirit, that is, according to the inner reality
3保罗也是这样认基督的：『虽然按著肉体认过基督，如今却不再这样认祂了。』这意思是说，保罗不再按著外貌认基督，乃是按著里面的灵认基督。这原则也适用于我们读经的事上。我们若要认识圣经，就不仅必须认识话语的外表，也必须认识话语内里的实际。我生在基督教里，从小就学会了这首歌：『耶稣爱我我知道，因有圣经告诉我。』这首歌很好；但其中所含的真理，不过是羽毛真理，甚至连话中的皮都算不上。今天基督教圈里所讲的许多道，不是属于毛，就是属于皮。基督徒中间很少有信息能带著听众深入表皮之下，而帮助他们摸著话中真正的肉。在第二次世界大战以前，还出版过一些有分量的书籍，其中的信息都是论到话语中的『肉』；但在近年来新出版的书中，已经很难找到这一类书了。多年来，我一直在观察基督徒中间的光景。我特别感兴趣的，是要看出版了甚么书籍和文章，是论到属灵之事的。据我的观察，从一九四五年以来，出版的书很少摸著圣经中的肉。若有谁知道更多这样的书，我很愿意知道书名和著者。保罗在林后三章说到新约之荣光的照耀。这也是神话语中的肉，而不是毛，也不是皮。
3This was also the way Paul knew Christ: “Even if we have known Christ according to flesh, yet now we know Him so no longer.” This means that Paul knew Christ no longer according to the outward appearance, but according to the inward spirit. This principle applies also in our study of the Bible. If we would know the Bible, we must know not only the outward form of the Word, but also the inward reality. I was born into Christianity and as a little child learned the song, “Jesus loves me, this I know, for the Bible tells me so.” This is a good song; however, the truth contained in it is only a feather truth. It is not even part of the skin in the Word. Many of the sermons given in today’s Christian circles are either in the category of feathers or in the category of skin. Few messages given among Christians take the listeners deeper than the skin and help them touch the genuine meat of the Word. Prior to World War II, books were still being published that contained some weighty messages dealing with the meat of the Word. But in recent years it has been extremely difficult to find newly published books of this kind. Throughout the years, I have been observing the situation among Christians. I have been especially interested to see what kind of books and articles have been published concerning spiritual matters. According to my observation, since 1945 few books touching the meat of the Bible have been published. If others know of more books, I would appreciate knowing the titles and the authors. In 2 Corinthians 3 Paul speaks of the shining of the glory of the new covenant. This is part of the meat of the Word; it is not feathers or skin.
4荣光与那灵甚么是新约的荣光？回答这个问题，有些人会说，新约之荣光的照耀乃是那灵。另有一些人会回答说，是复活，或是在复活里的基督。说新约的荣光是那灵，当然没有错。林后三章十八节说，『但我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的。』在这节经文里，『从』这个介系词用了两次。第一次用在『从荣耀到荣耀』这句话里，第二次用在『从主灵』这个辞里。『从荣耀到荣耀』与『从主灵』之间是有关联的，这从保罗用『乃是』一辞，可以明显的看出来。这指明从荣耀到荣耀这件事，是从那灵而来的。我们就是根据这一点才说，荣耀与那灵有密切的关系。事实上，在这一节里，荣耀等于主灵。
4GLORY AND THE SPIRIT What is the glory of the new covenant? In answer to this question, some may say that the shining of the glory of the new covenant is the Spirit. Others may reply that it is resurrection, or Christ in resurrection. It is surely true to say that the glory of the new covenant is the Spirit. Second Corinthians 3:18 says, “And we all with unveiled face, beholding and reflecting as a mirror the glory of the Lord, are being transformed into the same image from glory to glory, even as from the Lord Spirit.” In this verse the preposition “from” is used twice. The first time is in the phrase “from glory to glory”; the second, in the phrase “from the Lord Spirit.” There is a connection between “from glory to glory” and “from the Lord Spirit.” This connection is made apparent by Paul’su se of the words “even as.” This indicates that the matter of being from glory to glory is a matter that is from the Spirit. This gives us the basis to say that glory is intimately related to the Spirit. In fact, in this verse the glory is equal to the Lord Spirit
5保罗在三章十八节说，我们渐渐变化成为与祂同样的形像。我们以没有帕子遮蔽的脸，观看并返照主的荣光，祂就用祂的所是及所作的元素，灌注我们。因此，我们就藉著祂生命的大能，凭祂生命的素质，渐渐新陈代谢的变化，而有祂生命的形状；并且主要的藉著我们心思的更新，（罗十二2，）渐渐变化形像，成为祂的形像。渐渐变化，指明我们是在变化的过程中。『从荣耀到荣耀，』意即从一种程度的荣耀，到另一种程度的荣耀。这指明在复活里，在生命里往前的过程。不仅如此，『从主灵』指明这个过程是从那灵发出的。
5In 3:18 Paul says that we are being transformed into the same image. When we with unveiled face behold and reflect the glory of the Lord, He infuses us with the elements of what He is and what He has done. As a result, we are being transformed metabolically to have His life shape by His life power with His life essence, transfigured, mainly by the renewing of our mind (Rom. 12:2), into His image. Being transformed indicates that we are in the process of transformation. The phrase “from glory to glory” means from one degree of glory to another degree. This points to a continuing process in life in resurrection. Furthermore, the phrase “from the Lord Spirit” indicates that the process is proceeding from the Spirit
那灵和新妇圣经第一次使用神的名称是在创世记
THE SPIRIT AND THE BRIDE The first use of a divine title in the Bible is in Genesis
6一章一节：『起初神创造天地。』这
61:1: “In the beginning God created the heavens and the
7一节说到神。希伯来文的『神』字是，以罗欣。但圣经末了一章，启示录二十二章，有另一个神圣的名称。启示录二十二章十七节说，『那灵和新妇说，来！』这里不是神─以罗欣，而是那灵。不仅如此，那灵与新妇一同说话。那灵是神圣的，而新妇不是神圣的，二者怎么可能一同说话？创世记一章没有这种说法。圣经里没有一节说，『起初神和天使创造天地。』相反的，创世记一章一节只说到神，并没有说『神和…』。但启示录二十二章十七节说到那灵和新妇。
7earth” (lit.) This verse speaks of God. The word God in Hebrew is Elohim. But in the last chapter of the Bible, Elohim Revelation 22, we have another divine title. Revelation 22:17 says, “The Spirit and the bride say, Come!” Here we do not have God, Elohim; we have the Spirit. Furthermore, the Spirit and the bride speak together. How can this be, since the Spirit is divine and the bride is not? There is not this kind of utterance in Genesis 1. There is no verse which says, “In the beginning God and the angels created the heavens and the earth.” On the contrary, Genesis 1:1 speaks only of God; it does not say “God and....” But Revelation 22:17 speaks concerning the Spirit and the bride.
8我们必须注意，启示录二十二章十七节有很重要的两方面。第一，正如我们已经看过的，在题到那灵时也题到新妇；这就是说，题那灵时还加上了一些东西。第二，这节圣经不是命令，乃是含有与生命水有关的应许。一位年轻弟兄结婚以后，就不再单独，不再是单身汉了，因为多加了一位妻子。现在不是单独一个人，乃是一对。他结婚以前，不管他说甚么，都是他独自一个人说的。但是他结婚以后，他和妻子说话如同一人，乃是可能的。我们就可以这样来写这对夫妇：『他和他的妻子说…。』
8We need to notice two important aspects of Revelation 22:17. First, as we have seen, the Spirit is mentioned with the bride; that is, the Spirit is mentioned with something additional. Second, this verse is not a demand; instead, it contains a promise related to the water of life. When a young brother gets married, he is no longer single, no longer a bachelor, for he gains a wife as an addition. Now instead of a single person, there is a couple. Before he is married, whatever a young brother says, he says by himself alone. But after he gets married, it is possible for him and his wife to speak as one. Then it can be written concerning this couple, “He and his wife say
宇宙的对耦
A UNIVERSAL COUPLE
9圣经说到那灵和新妇时，原则也是一样。整本圣经告诉我们一部宇宙的罗曼史，一部宇宙对耦的罗曼史。这对耦包括作丈夫的神和作新妇的神的选民。因此，圣经末了启示我们这宇宙的对耦。主耶稣来的时候，施浸者约翰说祂是神的羔羊。按照约翰一章二十九节，约翰看见主耶稣向他走来，就宣告说：『看哪，神的羔羊，除去世人之罪的！』根据约翰三章，施浸者约翰后来又说到主耶稣是新郎。因著有许多人到主耶稣那里，并且跟从了祂，所以有些约翰的门徒就嫉妒起来。他们对约翰说，『拉比，从前同你在约但河外，你所见证的那位，看哪，祂正在施浸，众人都往祂那里去了。』（26。）约翰回答的话中有这么一句：『娶新妇的，就是新郎；新郎的朋友站著听祂，因著新郎的声音就欢喜快乐；所以我这喜乐满足了。』（29。）这给我们看见，主耶稣不仅是神的羔羊，祂也是新郎，祂配得著新妇。
9The principle is the same in the Bible regarding the Spirit and the bride. The entire Bible tells us of a universal romance, the romance of a universal couple. This couple consists of God as the Husband and His chosen people as the bride. Therefore, at the end of the Bible we have the revelation of this universal couple. When the Lord Jesus came, John the Baptist spoke of Him as the Lamb of God. According to John 1:29, John declared when he saw the Lord Jesus coming to him, “Behold, the Lamb of God Who takes away the sin of the world!” According to the third chapter of the Gospel of John, John the Baptist later spoke of the Lord Jesus as the Bridegroom. Some of John’s disciples were jealous because of the fact that so many were coming to the Lord Jesus and following Him. They said to John, “Rabbi, He Who was with you across the Jordan, of Whom you testified, behold, He is baptizing and all are coming to Him” (John 3:26). As part of his reply, John said, “He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices with joy because of the bridegroom’s voice” (v. 29). By this we see that the Lord Jesus is not only the Lamb of God, but He is also the Bridegroom who deserves to have the bride.
10宇宙对耦的这个观念，不仅在新约里有，旧约里也有。甚至在旧约里，我们也看见神渴望与祂的选民过婚姻生活。譬如，以赛亚五十四章五节说，『因为造你的，是你的丈夫；万军之耶和华是祂的名。』神爱祂的子民，就像新郎爱他的新妇一样。因此，神的心愿是要娶祂的子民，得著他们作为祂的加增。夏娃给了亚当作配偶，也说明婚姻乃是一个男人得著妻子成为他的加增。根据创世记二章，亚当是先被造的。在创世记二章十八节，耶和华神说，『那人独居不好，我要为他造一个配偶帮助他。』神不愿意亚当独居，神不要他作个单身汉。因此，神使亚当沉睡，取出他的一条肋骨，塑造成一个女人。在女人还没有造好，并带到亚当跟前以先，亚当找不著甚么能与他相配的。创世记二章二十节说，『那人便给一切牲畜，和空中飞鸟，野地走兽都起了名；只是那人没有遇见配偶帮助他。』但是神将女人带到亚当面前时，亚当说，『这是我骨中的骨，肉中的肉，可以称她为女人，因为她是从男人身上取出来的。』（23。）夏娃是亚当的扩增、加增。这说明了一个原则：婚姻的含意就是加增。
10The concept of a universal couple is found not only in the New Testament, but in the Old Testament as well. Even in the Old Testament we see that God desires to have a married life with His chosen people. For example, Isaiah 54:5 says, “For thy Maker is thine husband: The Lord of hosts is his name.” God loves His people as a bridegroom loves his bride. Thus, God’s desire is to marry His people, to have them as His addition. The provision of Eve to be a counterpart for Adam also illustrates that marriage involves a man gaining a wife to be his addition. According to Genesis 2, Adam was created first. According to Genesis 2:18, the Lord God said, “It is not good that the man should be alone; I will make him a help meet for him.” God did not want Adam to remain single, that is, to remain a bachelor. Therefore, He caused a deep sleep to fall upon Adam, took one of his ribs, and fashioned it into a woman. Before the woman was made and presented to him, Adam could not find anything to match him. Genesis 2:20 says, “Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.” But when God brought the woman to him, Adam said, “This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of man” (v. 23). Eve was Adam’sin crease, his addition. This illustrates the principle that marriage means addition
11我们还可以把夫妻比作一个西瓜的两半。丈夫是西瓜的一半，妻子是另一半。两个一半摆在一起，才有一个完全、完整的西瓜。亚当独居、单身如何不好，照样，神独居、作『单身汉』也不好。神若没有祂的选民作祂的新妇，就是『单身』的，只不过是宇宙对耦的一半。我知道这种思想会叫满了道理、神学的人吃惊。有些人听到这样的话会说，『你教导说，神本身不完整么？你怎么可以把神比作一个单身汉，或是半个西瓜？这是异端！谁都不该听从这种错误的教训！神是全能的、完全的、完整的。祂是伟大的，是君王，是诸天之上的执政者，是敬拜的对象。我们是祂所造的，我们必须俯伏在祂面前敬拜祂。』神本身当然是完整的。然而，许多用『神是完整的』这个真理，来辩驳圣经中宇宙对耦之启示的人，只看见神话语的外表；他们只知道毛和皮。我们若抓住神话语中的实际，就会看见，仅仅从受造之物得著外面的敬拜，是绝不会叫神满足的。我们会知道，神心深处所要的，乃是新妇。
11We may also compare a husband and his wife to the two halves of a melon. The husband is the first half of the melon, and his wife is the second half. Only when the two halves are put together is there a whole, complete melon. Just as it was not good for Adam to be alone, single, so it is not good for God to be alone, to be a “bachelor.” Without His chosen people as His bride, God is “single.” He is only half of the universal couple. I realize that this thought is frightening to the doctrinal or theological mind. When they hear this, some may say, “Are you teaching that God in Himself is not complete? How can you compare God to a bachelor or to one half of a melon? This is heresy! No one should follow such a false teaching! God is almighty, perfect, and complete. As the great One, the King, the Ruler in the heavens, He is the object of worship. We have been created by Him, and we must prostrate ourselves before Him in worship.” Of course, God in Himself is complete. However, many who use the truth of God’s completeness to argue against the revelation in the Bible concerning the universal couple see only the outward appearance of the Word. They know only the feathers and the skin. If we grasp the inward reality of the Word, we shall realize that God will never be satisfied with mere outward worship from His creatures. We shall know that, deep in His heart, He wants a bride.
12一位弟兄的朋友，也许会替这位弟兄作许多事情。但这位弟兄内心深处可能并不满足。他也许会说，『这些事没有一件是叫我高兴的，我只在意有位妻子。我不是要我的朋友给我买东西，或是替我作事情。我惟一的渴望乃是享受亲爱的妻子。』我们若真认识圣经，就会知道，主惟一的渴望乃是新妇。为这缘故，照启示录十九章所说，有一天将有一项宣告：『羔羊婚娶的时候到了，新妇也自己豫备好了。』（7。）末了，在启示录二十一和二十二章，主要得著祂的新妇，直到永远。那时主就要得著满足，那灵和新妇要一起说，『来！』在中国，通启或请帖习惯上只要有丈夫一人的署名就彀了。但在西方，习惯上却是夫妻两个人都要在请帖上署名。西方的这种作法，说明了圣经中那灵和新妇的启示。启示录二十二章十七节给我们看见，神不再是单独的，祂已经与祂妻子成了对耦。为这缘故，那灵和新妇说，来。这意思是说，神得著妻子了。
12A friend may do many things for a brother. Nevertheless, deep within, that brother may not be satisfied. Rather, he may say, “I’m not happy with any of these things. I only care for a wife. What I want is not my friends to buy things for me or do things for me. My unique desire is to enjoy a loving wife.” If we truly know the Bible, we shall realize that the Lord’s unique desire is for a bride. For this reason, one day, according to Revelation 19, there will be a proclamation: “The marriage of the Lamb is come, and His wife has made herself ready” (Rev. 19:7). Ultimately, in Revelation 21 and 22, the Lord will have His bride for eternity. He will then be satisfied, and the Spirit and the bride together will say, “Come!” In China it was the custom for announcements or invitations to be signed only by the husband. However, it is the custom in the West for both the husband and the wife to sign an invitation. This western practice illustrates the revelation in the Bible concerning the Spirit and the bride. In Revelation 22:17 we see that God is no longer single; He is coupled with His wife. For this reason, the Spirit and the bride say come. This means that God has a wife
话中的深奥
THE DEPTHS OF THE WORD
13认为『神有妻子』这说法是异端的人，对圣经的认识是肤浅的。他们没有摸著话中的深奥。我们不论要认识甚么，都必须认识其深处。我们曾经指出，要认识人也是这样。你若只认识我的外貌，不认识我这个人的深处，你就不是真认识我。今天很少人传讲圣经中深奥的事。他们只谈论一些表面上的事，谈论一些毛或皮；他们并没有把话中的肉供应人。但你若应邀到别人家里吃火鸡，他们会给你摆上毛和皮么？当然不会！他们会为你摆上火鸡肉。然而，今天许多基督徒得不著肉作供应，摆在他们面前的只有毛和皮。
13Those who regard it as heretical to speak of God having a wife know the Bible only in a superficial way. They have not touched the depths of the Word. In order to know anything, we must know the depths of that thing. This is also true, as we have indicated, of knowing a person. If you merely know my outward appearance, not the depths of my being, you do not actually know me. Today few preach what is in the depths of the Bible. They only talk about what is on the surface, the feathers or the skin. They do not serve the meat of the Word to others. But if you are invited to someone’sho me for a turkey dinner, do they serve you the feathers and the skin? Certainly not! You will be served with the meat of the turkey. However, many Christians today are not being served with meat. Only the feathers and the skin are being set before them
14任何教导或传讲，若不能把圣经中的肉供应我们，就不该叫我们全然满意。不要太信任那些只给人毛和皮的人。我们急切的需要，乃是摸著圣经中深奥的事。
14We should not be fully satisfied with any kind of teaching or preaching that does not serve the meat of the Bible. Do not give too much credit to those who only present the feathers and the skin. What we urgently need is to touch the depths of the Bible
包罗万有的灵
THE ALL-INCLUSIVE SPIRIT
15创世记一章一节启示的神乃是一位单身的神，也可以说是尚未经过过程的神，是『生』的神。圣经六十六卷书，启示『单身』的神所经过的过程。神首先创造天地，作为这个过程的大环境。有一天，神成了肉体；祂由童女所生，且生在伯利恒城。这当然是这个过程的一部分。你若不认为这是一个过程，你要怎么称这件事？神藉著成为肉体的过程，成了婴孩。以赛亚九章六节说，为我们而生的婴孩，祂名称为全能的神。生在伯利恒的马槽里，长在拿撒勒木匠家里的那位，正是全能的神。主耶稣在拿撒勒小城里生活了三十年，然后祂就出去尽职。没有一个人真正了解祂。那些自以为认识祂的人说，『这不是那木匠的儿子么？祂母亲不是叫马利亚么？祂兄弟们不是雅各、约西、西门和犹大么？祂妹妹们不也都在我们这里么？祂这一切是从那里来的？』（太十三55～56。）他们无法了解，『这人的智慧和异能，是从那里来的。』（54。）至终，主耶稣上了十字架。表面看来，当祂死在十字架上时，是祂独自一个人死在十字架上。但是在神看来，全宇宙、整个旧造都与基督同死了。基督的死乃是包罗万有的，因为这死把一切都了结了。主耶稣被钉十字架以后，就埋在坟墓里，然后祂在阴间─死人的范围游历了一番。第三天，基督复活了；不仅是属灵的复活，也是身体的复活。如今在复活里，祂乃是那赐生命的灵。
15The God revealed in Genesis 1:1 is a “bachelor” God. We may also say that He is the unprocessed God, the raw” God. The sixty-six books of the Bible reveal the process through which the “single” God has passed. First He created the heavens and the earth as the environment for this process. One day God was incarnated; He was born of a virgin in Bethlehem. Certainly this was part of the process. If you do not regard this as a process, what would you call it? Through the process of incarnation, God became a little child. Isaiah 9:6 says that the name of the child born to us was the mighty God. The One who was born in a manger in Bethlehem and who grew up in the home of a carpenter in Nazareth was the very mighty God. The Lord Jesus lived there in Nazareth, a small town, for thirty years. Then He came forth to minister. No one really understood Him. Those who thought they knew Him said, “Is not this the carpenter’ss on? Is not his mother called Mary, and his brothers James and Joseph and Simon and Judas? And his sisters, are they not all with us? Where then did this man get all these things?” (Matt. 13:55-56). They were not able to understand where He gained “this wisdom and these works of power” (Matt. 13:54). Eventually, the Lord Jesus went to the cross. Apparently when He died on the cross, He alone died on that cross. But in the sight of God, the entire universe, the whole old creation, died with Him. Christ’s death was all-inclusive, for this death terminated everything. After the Lord Jesus was crucified, He was buried in a tomb. Then He took a tour of Hades, the realm of the dead. On the third day Christ resurrected bodily and spiritually. Now, in resurrection, He is the life-giving Spirit
16基督这赐生命的灵乃是包罗万有的。这灵包括神性、人性、人性生活、钉十字架和复活。在这灵里，我们有父、子、灵，甚至七灵。因为这灵包含了一切正面事物的实际，所以我们说，这灵乃是包罗万有的。
16As the life-giving Spirit, Christ is all-inclusive. This Spirit includes divinity, humanity, human living, crucifixion, and resurrection. In this Spirit we have the Father, the Son, and the Spirit, even the seven Spirits. Because this Spirit contains the reality of every positive thing, we say that the Spirit is all-inclusive.
17出埃及三十章里复合的膏油，是这包罗万有之灵的豫表。这膏是由橄榄油和四种香料组成的。橄榄油豫表神的灵。然而，膏不仅是油构成的；膏乃是油加上四种香料作成的。这些香料表征基督人性的一面，带著祂的钉十字架与复活。橄榄油与香料调和在一起作成了膏。这膏豫表那灵。橄榄油是单一的，并不是包罗万有的。然而，膏油是包罗万有的，正如膏油是由许多成分复合而成这事实所表征。照样，创世记一章里神的灵也是单一的，但启示录二十二章的那灵乃是包罗万有的。那灵乃是三一神的终极彰显。这灵包括基督所成就、所达到、所得著的一切。这包罗万有的灵还包括基督的一切所是。不仅如此，这灵有配偶、有加增、有加添。这就是说，那灵有与祂相配的。神不再是单身的，祂不再是单身汉，因为祂有新妇与祂成为婚配。为这缘故，圣经的终极启示乃是包罗万有的灵同著新妇。
17The compound ointment in Exodus 30 is a type of this all-inclusive Spirit. This ointment was composed of olive oil and four kinds of spices. The olive oil typifies the Spirit of God. The ointment, however, was constituted not only of oil; it was made of oil to which four spices had been added. These spices typify Christ in His humanity with His crucifixion and resurrection. The olive oil and the spices were mingled to produce an ointment. This ointment typifies the Spirit. The olive oil was single; it was not all-inclusive. However, the ointment was all - inclusive, as signified by the fact that it was compounded of a number of elements. In Genesis 1 the Spirit of God likewise was single, but in Revelation 22 the Spirit is all-inclusive. The Spirit is the ultimate expression of the Triune God. This Spirit includes all that Christ has achieved, attained, and obtained. This all-inclusive Spirit also includes all that Christ is. Furthermore, this Spirit has a counterpart, an increase, an addition. This means that the Spirit has some thing to match Him. God is no longer single, no longer a bachelor, for He has a bride to match Him. For this reason, the consummate revelation in the Bible is that of the all-inclusive Spirit with the bride.
18『那灵』一辞既简短又简单，只包含两个字。然而，这个简单的名称却是包罗万有的。那灵包含了三一神的一切所是，祂一切所完成的，以及祂一切所成就、得著并达到的。这灵也包含三一神所经过的过程。因为神已经经过了漫长的过程，又因为那灵是神的终极彰显，所以启示录二十二章十七节并没有说，『神和新妇，』乃是说，『那灵和新妇。』
18The term “the Spirit” is short and simple, containing just two words. However, this simple title is all- inclusive. The Spirit comprises all that the Triune God is, all that He has accomplished, and all that He has achieved, obtained, and attained. This Spirit also includes the process through which the Triune God has passed. Because God has passed through a long process and because the Spirit is His ultimate expression, Revelation 22:17 does not say, “God and the church”; it says, “The Spirit and the bride
彀资格作新妇
QUALIFIED TO BE THE BRIDE
19我们若要彀资格作主的新妇，就必须长大，并且要经历许多的事。成为新妇比成为召会更有讲究。譬如，小女孩还不彀资格作新妇。她必须长大达到成熟，才能成为新妇。她还必须上学，还要学习许多事物。然后男子才会选她作新妇。不同的人在考虑选谁作妻子时，会有不同的标准。譬如，有博士学位的人可能要求他的新妇受过高等教育。他会认为没有硕士学位的人不彀资格作他的新妇。照样，那灵对祂新妇的要求也是非常的高。那灵会娶一个没有成熟的新妇么？答案当然是否定的。必须等到主的新妇成熟了，完全为主豫备好了，主才会来迎娶她。
19If we would be qualified to be the Lord’s bride, we must grow and pass through many things. Being the bride involves more than being the church. For example, a little girl is not qualified to be a bride. Before she can be a bride, she must grow to maturity. She must also attend school and learn many things. Then a man will choose her for his bride. Different men may have different standards concerning whom they will consider for a wife. For example, someone with a doctoral degree may want a bride with a high education. He would regard anyone with less than a master’s degree as unqualified to be his bride. Likewise, the Spirit has very high requirements for His bride. Will the Spirit take a bride who is immature? Surely, the answer is no. The Lord will not come for His bride until she is mature and fully prepared for Him.
20不要以为只要我们是召会，就彀资格作新妇。这就好像说，只要是女人，不论年龄大小或成熟与否，都彀资格结婚。不，我们要成为新妇，必须满足一些要求。基督徒很容易说，我们都是召会。但是当主耶稣以新郎的身分来到时，我们彀资格作祂的新妇么？那时主也许会对我们说，我们还不彀资格，我们还需要长大，还需要达到成熟。这样对新郎与新妇的领会，乃是根据神圣话语中的启示。许多基督徒因著一些教导而受了欺骗，甚至中了毒；这些教导不过是神话语中的毛与皮。哦，我们必须看见主从祂的话语中，向著祂的恢复所启示之真理的深奥。我真感谢祂！祂已经开启祂的话语，把其中的深奥向我们启示了。为著这个我要赞美主！我能作见证，我宝贝这样的话：『那灵和新妇。』当我在启示录二十二章十七节读到这话时，我喜乐得想要跳起来。我可以作见证，我切慕能成为主新妇的一部分。这不也是你的心愿么？但是你有把握你会被包括而成为新妇的一部分么？你只参加召会的聚会，作个所谓的『主日崇拜者』，你能就此满意么？我不相信一个只参加主日聚会的人能成为主新妇的一部分。当主来迎接祂的新妇时，你能说你已经豫备好了么？你彀资格、成熟了么？那时，主有没有需要对你说，『我拯救了你，但是你还没有长大』？我们都必须长大并成熟，好叫我们在主来时彀资格被包括而成为祂新妇的一部分。
20Do not think that as long as we are the church, we are qualified to be the bride. This is similar to saying that any female, regardless of age or maturity, is qualified to be married. No, certain requirements must be fulfilled in order for us to be the bride. It is easy for Christians to say that we are all the church. But when the Lord Jesus comes as the Bridegroom, will we be qualified to be His bride? The Lord may tell us at that time that we are not yet qualified, that we need further growth and maturity. This understanding of the Bridegroom and the bride is according to the revelation of the holy Word. Many Christians have been cheated and even drugged by teachings that go no further than the feathers and skin in the Word. Oh, we must see the depths of the truths the Lord has revealed from His Word to His recovery! How I thank Him that He has opened His Word to reveal what is found in the depths! I praise the Lord for this. I can testify that I treasure the words, “the Spirit and the bride.” When I read of this in Revelation 22:17, I want to leap for joy. I can testify that I earnestly desire to be included as part of the Lord’s bride. Is this not your desire also? But do you have the assurance that you will be included as part of the bride? Are you content merely to attend the church meetings as a so-called Sunday- goer? I do not believe that anyone who is merely a Sunday-goer can be part of the Lord’s bride. When the time comes for the Lord to take His bride, will you be ready? Will you be qualified and matured? Will it be necessary for the Lord to say to you, “I saved you, but you have not yet grown”? We all need to grow and mature so that we may be qualified at the Lord’s coming to be included as part of His bride