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腓立比书生命读经 · 第33篇

耶稣基督之灵全备的供应为著显大基督

THE BOUNTIFUL SUPPLY OF THE SPIRIT OF JESUS CHRIST FOR MAGNIFYING CHRIST
1读经：腓立比书1:19-20，出埃及记30:23-30。
1Scripture Reading: Phil. 1:19-20; Exo. 30:23-30
2在前一篇信息中，我们看过四个重要的辞：恩典、救恩、那灵与基督。在本篇信息中，我们要往前看耶稣基督之灵全备的供应为著显大基督。我们曾指出，许多基督徒读圣经时，可能不知不觉的就习惯将事情视为理所当然。因为他们熟悉所读的话，就将这些话视为理所当然，并且以为他们领会这些话。很少人养成习惯，探讨不同的字、辞、和短句的意义。例如，我们看到『我的恩典』这辞，该求问主关于这辞的意义。同样，我们读一章十九节时，该问为甚么保罗说到耶稣基督的灵，而不说圣灵，也不说神的灵。为甚么保罗在这里用指定冠词，说到那灵全备的供应？他在这里用指定冠词，有强调之意。基督徒常说到圣灵或神的灵，却很少说到耶稣基督的灵。我们不该将一章十九节视为理所当然，乃该问为甚么保罗用特别的辞说到那灵。不但如此，我们读二十节时该问，为甚么保罗用显大这辞。为甚么他在这里不说『基督要得著彰显』？为甚么他说显大，而不说显明？我们众人读主的话时，需要建立问这样问题的习惯。
2In the foregoing message we considered four important terms: grace, salvation, the Spirit, and Christ. In this message we shall go on to consider the bountiful supply of the Spirit of Jesus Christ for magnifying Christ. As we have pointed out, many Christians have the habit, perhaps unconsciously, of taking things for granted in reading the Bible. Because they are familiar with the words they read, they take them for granted and assume that they understand them. Not many have developed the habit of inquiring concerning the meaning of different words, terms, and phrases. For example, when we come across the expression my grace, we should inquire of the Lord concerning its meaning. In like manner, in reading 1:19 we should ask why Paul speaks of the Spirit of Jesus Christ and not of the Holy Spirit nor of the Spirit of God. Why does Paul here speak of the bountiful supply of the Spirit? His use of the definite article here is emphatic. Christians often speak of the Holy Spirit or of the Spirit of God, but rarely of the Spirit of Jesus Christ. We should not take 1:19 for granted, but ask why Paul uses a particular term for the Spirit. Furthermore, in reading verse 20 we should ask why Paul uses the word magnify. Why does he not say here, “Christ shall be expressed”? Why does he say magnified instead of manifested? We all need to build up the habit of asking such questions when we read the Word
3我们若养成这习惯，读一章二十一节时我们就会问，为甚么保罗说，『活著就是基督。』为甚么他不说，行为就是基督，或行事为人就是基督？为甚么他用活著这辞？我们不可将事情视为理所当然，却需要问这样的问题。
3If we develop this habit, in our reading of 1:21 we shall ask why Paul says “to live is Christ.” Why does he not say to behave is Christ, or to walk is Christ? Why does he use the word live? Instead of taking things for granted, we need to ask questions such as these
每日的救恩
A DAILY SALVATION
4腓立比一章十八至二十一节在原文是一长句。在这句里要紧的点在十九、二十节，保罗说没有一事会叫他羞愧，只叫基督在他身体上显大。保罗知道他的处境终必叫他得著特别的救恩，就是每日的、个人的、即时的救恩。我们和保罗一样接受了永远的救恩；但除了这救恩以外，我们仍需要每日的救恩，就是我们能时刻经历的救恩。例如，可能一分钟以前，一位弟兄对他妻子非常亲切；但现在他对待她的方式却完全相反，甚至可以说，他的行为是属魔鬼的。我们从经历知道，这一刻我们也许活真圣徒的生命，下一刻我们的行为却像魔鬼的行为。原因就在于我们有一段时间失去了这个人的、每日的救恩。然而，我们也许立刻转向主，并继续经历祂时刻的救恩。
4Philippians 1:1 8-2 1 is one long sentence. In this sentence the crucial points are in verses 19 and 20, where Paul says that in nothing he would be put to shame, but that Christ would be magnified in his body. Paul knew that his situation would turn out to be for him a particular kind of salvation, a daily, personal, and instant salvation. Like Paul, we have received eternal salvation. But in addition to this salvation, we still need a daily salvation, a salvation we can experience moment by moment. For example, perhaps a minute ago a brother was very kind to his wife. But now he is just the opposite in the way he deals with her; we may even say that his behavior is devilish. From our experience we know that one moment we may be living the life of a true saint, and the next moment our behavior is like that of a devil. The reason for this is that we lose for a time this personal, daily salvation. However, we may quickly turn to the Lord and continue to experience His salvation moment by moment.
5保罗在一章十九节说到的救恩，不是永远的救恩，不是脱离神的审判或火湖的救恩。反之，这是每日、持续的救恩，能时刻应用的救恩。保罗经历这样的救恩，期待无论有甚么景况、环境或苦难，他都不至于羞愧，反而基督要在他身上显大。假定在聚会中，一位弟兄非常释放的祷告要活基督并显大祂。然而，这位弟兄若在应邀吃饭的客人面前，表现他对妻子的不悦或怒气，他就会羞愧；别人不会在他脸上看见基督的显大。但假定无论家里的情形如何，弟兄的脸都因主发光，那就是荣耀的；基督的确在这位弟兄身上得著显大。每当我们不能活基督并显大祂时，我们就羞愧。保罗在腓立比一章所期待的，是他的景况终必叫他得救，这样就没有一事会叫他羞愧，只叫基督在他身上显大。这就是保罗的救恩。
5The salvation of which Paul speaks in 1:19 is not eternal salvation; it is not salvation from God’s judgment or from hell. On the contrary, it is a daily, continual salvation, a salvation that can be applied at every instant. Experiencing such a salvation, Paul expected that no matter what the circumstances, environment, or suffering may be, he would not be put to shame. Instead, Christ would be magnified in him. Suppose in the meeting a brother prays in a very released way about living Christ and magnifying Him. However, if this brother, in the presence of guests invited for dinner, expresses unhappiness or anger toward his wife, he will be put to shame. Others will not see on his face the magnification of Christ. But suppose no matter what the situation is at home, the brother’s face is glowing with the Lord. That would be glorious, a true instance of Christ being magnified in the brother. Whenever we fail to live Christ and magnify Him, we are put to shame. Paul’s expectation in Philippians 1 was that his circumstances would turn out for his salvation so that in nothing he would be put to shame, but that Christ would be magnified in him. This was Paul’ss alvation
6保罗，一个典型的犹太人，被罗马帝国主义者监禁。每天至少有部分时间，他和一个侍卫锁在一起。不但如此，由于被监禁，他不能为主作工。毫无疑问，在那样的环境里，任何人都很难有发光的脸；反而很容易在脸上显出悲伤和沮丧的表情。保罗若显出这样悲伤的迹象，就会羞愧。但他期待没有一事会叫他羞愧。他越受苦待，他的脸就越因主发光。保罗毫不羞愧，反而在他身体上显大基督。这是他期待在监牢里经历的救恩。
6Paul, a typical Jew, was imprisoned by the Roman imperialists. At least part of the time each day, he was chained to a guard. Furthermore, due to imprisonment, he was kept from his work for the Lord. No doubt, in that kind of environment it would be very difficult for anyone to have a shining face. It would be very easy to show sadness or discouragement through his facial expression. If Paul had shown such signs of sadness, he would have been put to shame. But he expected that he would not be put to shame in anything. Instead, the more he was mistreated, the more his face would shine with the Lord. Far from being put to shame, Paul would magnify Christ in his body. This was the salvation he expected to experience in prison.
7有几次我在一位弟兄家里作客吃饭，觉得羞愧。甚至在餐桌前，那弟兄也对妻子发脾气。这样的事发生，我就觉得羞愧。弟兄缺少神即时的救恩。没有救恩，反有羞愧。在这样的事例中，的确缺少基督。然而，实际上这是缺少耶稣基督之灵全备的供应。我们若有耶稣基督之灵全备的供应，就会经历即时和常时的救恩。这样，没有一事会叫我们羞愧，我们却要在凡事上显大基督。羞愧就是被击败。保罗的脸若表现沮丧或悲伤，就表示他被侍卫、逼迫、讥诮、和苦难击败了。如果那是保罗的光景，他就会羞愧。但我愿再指出，保罗宣告他的处境终必叫他得救。没有一事会叫他羞愧，只叫基督在他身上显大。
7A few times I have felt ashamed as a dinner guest in a brother’sho me. Even at the table, the brother lost his temper toward his wife. When that happened, I felt ashamed. The brother was lacking in God’s instant salvation. Instead of salvation, there was shame. In such a case there is definitely a shortage of Christ. However, the shortage is actually the lack of the bountiful supply of the Spirit of Jesus Christ. If we have the bountiful supply of the Spirit of Jesus Christ, we shall experience instant and constant salvation. Then we shall not be put to shame in anything, but we shall magnify Christ in all things. To be put to shame is to be defeated. If Paul’s face expressed discouragement or sadness, that would have been a sign that he was defeated by the guards, persecution, mockery, and suffering. If that had been his condition, Paul would have been put to shame. But once again I wish to point out that Paul declared that his situation would turn out for him to salvation. In nothing he would be put to shame, but Christ would be magnified in him.
身体的供应
THE SUPPLY OF THE BODY
8在本篇信息中，我们来到一个要点，就是如何能有这种救恩。请注意保罗在十九节所说的：『因为我知道，这事藉著你们的祈求，和耶稣基督之灵全备的供应，终必叫我得救。』不要将这节视为理所当然，乃要思想『你们的祈求』这辞的意义。许多读者也许以为，这不过是指那些关爱保罗之圣徒的祷告。说保罗在这里是指圣徒们为著他的祷告，固然没有错；然而，保罗的话所含示的，比这个多得多。要领会这辞完全的意义，我们需要在七节的光中思想这辞，那里保罗告诉圣徒们，在辩护、证实福音上，他们都与他同享恩典。我们若将七节联于十九节，就会看见『你们的祈求』是指明身体的供应。表面看来保罗在监牢里；实际上他在身体里。监禁没有使他与身体隔离，或使他与身体的供应隔绝。保罗里面有清楚的感觉，他是在身体里，身体的众肢体在供应他，扶持他，并与他站在一起。在一章十九节保罗首先说到圣徒们的祈求，然后说到那灵全备的供应，这是值得注意的。为甚么他不先题那灵全备的供应？保罗说到那灵全备的供应以前，先说到身体的供应，原因是那灵在身体上。诗篇一百三十三篇说明这点：浇在亚伦头上的油流到他的身体。这描绘出一个事实：那油，复合之灵全备的供应，乃是在身体上。保罗领悟他不是整个身体，而只是身体上的一个肢体。他是肢体，需要身体的供应。身体若起来供应他，那灵全备的供应就会藉著身体临到他。
8In this message we come to the crucial point of how we can have this kind of salvation. Notice what Paul says in verse 19: “For I know that for me this shall turn out to salvation through your petition and the bountiful supply of the Spirit of Jesus Christ.” Do not take this verse for granted. Rather, consider what is the significance of the expression your petition. Many readers may think that this refers only to the prayers of the saints who had a loving concern for Paul. It is correct to say that here Paul is referring to the prayers of the saints on his behalf. Paul’sword, however, implies much more than this. To understand the full significance of this phrase, we need to consider it in the light of verse 7, where Paul tells the saints that in the defense and confirmation of the gospel they are partakers of his grace. If we join verses 7 and 19 we shall see that the phrase your petition indicates the supply of the Body. Apparently Paul was in prison; actually he was in the Body. Imprisonment did not isolate him from the Body or cut him off from the supply of the Body. Paul had the clear sense within that he was in the Body and that the members of the Body were supplying him, supporting him, and standing with him. It is worthy of note that in 1:19 Paul speaks first of the saints’ petition, then of the bountiful supply of the Spirit. Why does he not mention the bountiful supply of the Spirit first? The reason Paul speaks of the supply of the Body before the bountiful supply of the Spirit is that the Spirit is upon the Body. Psalm 133 illustrates this: the ointment poured upon Aaron’s he ad flowed down to the body. This portrays the fact that the ointment, the bountiful supply of the compound Spirit, is upon the Body. Paul realized that he was not the whole Body, but just a member of the Body. As a member, he needed the Body’s supply. If the Body would be exercised to supply him, the bountiful supply of the Spirit would come to him through the Body.
9我们也许常请某弟兄为我们祷告。但即使他为我们祷告，我们也为他祷告，这祷告却可能少有功效。缺少功效的原因，乃是我们在祷告上也许离开了身体。每当我们离开身体而祷告的时候，甚至我们的祷告也会枯干，我们的代求也会没有功效。膏油涂抹不是个别的在我们身上，乃是在身体上。保罗和腓立比的信徒是在身体里。因为身体是宇宙的，即使保罗远离腓立比，他和腓立比的信徒仍在一个身体里。藉著身体上众肢体的祈求，身体上的油就流到保罗这在身体上一个特别的肢体，并供应他。所以保罗能说，他的景况藉著身体的祷告，并藉著那灵全备的供应，终必叫他得救。保罗说到那灵全备的供应时，用了一个特别的希腊字，这字原文指古时歌咏团的首领，供给团员所需用的一切。在腓立比一章十九节保罗用这字描述耶稣基督之灵全备的供应。
9We may often ask a brother to pray for us. But even if he prays for us and we pray for him, this prayer may have little effect. The reason for this lack of effectiveness is that in praying we may stand apart from the Body. Whenever we stand apart from the Body as we pray, even our prayer will be dry, and our intercession will be ineffective. The anointing is not upon us individually; it is upon the Body. Paul and the believers in Philippi were in the Body. Because the Body is universal, they were all in one Body even though Paul was far away from Philippi. Through the petition of the members of the Body, the ointment which is upon the Body flowed to Paul, a particular member of the Body, and supplied him. Therefore, Paul could say that his circumstances would turn out to him for salvation through the prayer of the Body and through the bountiful supply of the Spirit. In speaking of the bountiful supply of the Spirit, Paul uses a particular Greek word, choragus. Literally this Greek word refers to the supplying of all the needs of a chorus in ancient times by the leader of the chorus, who was called the choragus. In 1:19 Paul uses this word to describe the bountiful supply of the Spirit of Jesus Christ
复合的膏油
THE COMPOUND OINTMENT
10我们在出埃及三十章二十三至三十节，说到复合之膏油的一段话中，看见那灵这供应的美妙图画。因著属灵的事既抽象又奥秘，我们光凭话语，还不能领会这些事。为这缘故，主在圣经里除了直接的叙述以外，也用图画。在旧约里有许多属灵事物的豫表、30表号和影儿。出埃及三十章的膏油，就是一个豫表，描绘那灵。在创世记一章二节，我们读到神的灵；在腓立比一章十九节，我们读到耶稣基督的灵；在启示录二十二章十七节，我们单单读到那灵。神的灵在创造里是活跃的。但关于成为肉体，神的灵称为圣灵。（太一20。）圣灵使人性的元素圣别归神，因此说到成为肉体时，就使用圣灵这辞。在基督钉十字架并复活之后，这灵称为耶稣基督的灵，就是那成了人、死于十字架、现今在复活里的一位的灵。耶稣基督的灵不是为著创造或成为肉体，乃是为著给我们经历基督的钉十字架与复活。照著腓立比一章十九节，耶稣基督的灵是全备供应的灵。
10We see a wonderful picture of this supply of the Spirit in Exodus 30:23-30, a portion of the Word which speaks of the compound ointment. Because spiritual things are abstract and mysterious, we need something more than words to understand them. For this reason, in the Bible the Lord uses pictures as well as direct statements. In the Old Testament we have many types, figures, and shadows of spiritual things. The ointment in Exodus is a type portraying the Spirit. In Genesis 1:2 we read of the Spirit of God; in Philippians 1:19, of the Spirit of Jesus Christ; and in Reve lation 22:17, simply of the Spirit. The Spirit of God was active in creation. But with respect to the incarnation, the Spirit of God is called the Holy Spirit (Matt. 1:20). The Holy Spirit made the element of humanity holy unto God. This was the reason the term Holy Spirit is used concerning the incarnation. After the crucifixion and resurrection of Christ, this Spirit is called the Spirit of Jesus Christ, the Spirit of the One who had become a man, who had died on the cross, and who is now in resurrection. The Spirit of Jesus Christ is not for creation or incarnation, but for our experience of the crucifixion and resurrection of Christ. According to 1:19, the Spirit of Jesus Christ is the bountiful Spirit.
11为著出埃及三十章二十三至三十节所描述之圣膏油的豫表，我们感谢主。这膏油不仅是用油组成的，乃是用油与其他四种成分调和而成的。橄榄油表征神的灵。圣膏油是橄榄油与没药、肉桂、菖蒲、和桂皮这四种香料的复合物。这四种香料与橄榄油复合以后，油便成为膏油。四种香料的每一种都有属灵的意义。没药表征基督之死的甜美，肉桂表征基督之死的功效。菖蒲，一种生长在泥泞环境里的芦荻，表征基督的复活。桂皮是用作驱虫剂的香料，象征基督复活的大能。所以，在这四种香料里，我们看见基督之死的甜美与功效、基督的复活、以及基督复活的大能。这四种香料与橄榄油复合，这事实表征基督复活以后，神的灵成了复合的灵。在这灵里有基督之死的甜美，祂死的功效，以及基督的复活同其大能。在圣膏油的记载里所用到的数字也很有意义。在膏油里含示五这数字油加上四种香料。一是神的数字，四是人这受造之物的数字。五这数字表征负责任：一这数字（神）加上四这数字（神所造的人）。三这数字由一个事实含示，就是四种香料是分在三个五百舍客勒的单位里：没药五百舍客勒；肉桂和菖蒲各二百五十舍客勒，也组成了五百舍客勒；以及桂皮五百舍客勒。第二和第三种香料，肉桂菖蒲，形成一个单位，而第一和第四种香料，没药和桂皮，各为完整的单位。这三个单位指著神圣的三一，父、子、灵。第二个单位分为两个各二百五十舍客勒的分量，指明神圣三一的第二者，子，在十字架上被裂开。所以，在香料的分量和关于膏油的数字里，有人与三一神，甚至有神圣三一第二者的被裂开。这里有神性、人性、钉十字架、基督之死的甜美、祂死的功效、基督的复活、以及祂复活的大能。这是复合的灵。
11Thank the Lord for the type of the holy ointment described in Exodus 30:23-30. This ointment is composed not only of oil, but with oil blended with four other ingredients. Olive oil signifies the Spirit of God. The holy ointment was a compound of olive oil with four spices: myrrh, cinnamon, calamus, and cassia. After these spices were compounded with the olive oil, the oil became an ointment. Each of the four spices has a spiritual significance. Myrrh signifies the sweetness of the death of Christ, and cinnamon, the effectiveness of Christ’s death. Calamus, a reed that grows in a muddy environment, signifies Christ’s resurrection. Cassia was a spice used as a repellent; it is a symbol of the power of Christ’s resurrection. Therefore, in these four spices we see the sweetness and the effectiveness of the death of Christ, the resurrection of Christ, and the power of Christ’s resurrection. The fact that these four spices were compounded with the olive oil signifies that after the resurrection of Christ, the Spirit of God became the compound Spirit. In this Spirit we have the sweetness of Christ’s death, the effectiveness of His death, and Christ’s resurrection with its power. The numbers used in the account of the holy anointing oil are also significant. In the ointment the number five is implied—the oil plus four spices. One is the number of God, and four is the number of man as a creature. The number five signifies responsibility: the number one (God) added to the number four (man as God’s creation). The number three is implied by the fact the four spices are in three units of five hundred shekels each: five hundred shekels of myrrh; five hundred shekels made up of two hundred fifty each of cinnamon and calamus; and five hundred shekels of cassia. The second and third spices, cinnamon and calamus, form one unit, whereas the first and fourth spices, myrrh and cassia, are each a complete unit. These three units point to the Trinity, the Father, the Son, and the Spirit. The fact that the second unit was divided into two measures of two hundred fifty shekels each indicates that the second of the Trinity, the Son, was cut on the cross. Therefore, in the measurements of the spices and in the numbers pertaining to the ointment we have man and the Triune God. We even have the cutting of the second of the Trinity. We have divinity, humanity, crucifixion, the sweetness of Christ’s death, the effectiveness of His death, Christ’s resurrection, and the power of His resurrection. This is the compound Spirit
应用那灵
APPLYING THE SPIRIT
12在今天的基督徒中间，很缺乏对那灵真实的领会。即使我们许多人听过关于复合之灵的信息，也可能仅仅是道理的知识。我们可能没有在每天的处境里应用那灵。假定一位弟兄邀请我到他家吃午餐。然而，他没有事先通知他妻子有客人要来。不但她没有豫备，她的孩子也难为她。作妻子的受困扰，且被得罪。这处境如何能叫弟兄得救？他只需要应用复合的膏油，复合的灵。复合的灵在他重生之人的灵里。他不该思想他与妻子的处境，不该观看他困难的环境，乃该转向灵，应用复合的灵，并以没有帕子遮蔽的脸观看主。然后他会返照主。这位弟兄若应用复合的灵，并观看主，膏油的元素就会应用到他身上。基督的死与基督的复活会在他里面运行，并且他会被复合的灵所涂抹。在这灵里有他所需要的一切：基督的死及其功效，基督的复活及其大能，以及基督神圣的性情与属人的性情。藉著应用这复合的灵，弟兄就会经历神即时的救恩。然后，他丝毫不至于羞愧，反而会显大基督。不但如此，与他同在的人看见基督这样荣耀的显大，就必会在主里喜乐。
12The true understanding of the Spirit is lacking among Christians today. Even though many of us have heard messages on the compound Spirit, we may have little more than doctrinal knowledge. We may not apply the Spirit in our situations day by day. Suppose a brother invites me to his home for lunch. However, he does not notify his wife beforehand that a guest is coming. Not only is she unprepared, but her children are giving her a difficult time. The wife is troubled and offended. How can this situation turn out for the brother’ss alvation? He simply needs to apply the compound ointment, the compound Spirit. The compound Spirit is in his regenerated human spirit. Instead of considering the situation with his wife and beholding his difficult environment, he should turn to the spirit, apply the compound Spirit, and behold the Lord with an unveiled face. Then he will reflect the Lord. If this brother applies the compound Spirit and beholds the Lord, the elements of the ointment will be applied to him. Both the death of Christ and the resurrection of Christ will operate in him, and he will be anointed with the compound Spirit. In this Spirit is all he needs: the death of Christ and its effectiveness, the resurrection of Christ and its power, and Christ’s divine nature and human nature. By applying this compound Spirit, the brother will experience God’sin st ant salvation. Then, far from being put to shame, he will magnify Christ. Furthermore, those with him will want to rejoice in the Lord when they see such a glorious magnification of Christ
13圣经启示基督经过了成为肉体、钉十字架、与复活的过程。结果，神的灵如今乃是耶稣基督的灵，那包括神性、人性、死与复活之元素的灵。这是包罗万有的灵。我们运用我们的灵呼求主耶稣的名时，那内住、包罗万有的灵就会应用到我们里面的人，用复合的灵一切的元素摸著我们这人。这样，我们就会成为经历基督神性、人性、死与复活的人。这复合之灵的涂抹是我们的救恩。我们越被这灵涂抹，我们就越得救。我们不是藉著道理或教训得救；我们是藉著复合之灵的涂抹得救。
13The Bible reveals that Christ has passed through the process of incarnation, crucifixion, and resurrection. As a result, the Spirit of God is now the Spirit of Jesus Christ, the Spirit who includes the elements of divinity, humanity, death, and resurrection. This is the all - inclusive Spirit. When we exercise our spirit to call on the name of the Lord Jesus, the indwelling all-inclusive Spirit will be applied to our inner being, touching our being with all the elements of the compound Spirit. Then we shall become those who experience Christ’s divinity, humanity, death, and resurrection. This anointing of the compound Spirit is our salvation. The more we are anointed with this Spirit, the more we are saved. We are saved not by doctrine or teaching; we are saved by the anointing of the compound Spirit.
14牧师在婚礼中，通常用保罗在以弗所五章的话教导新娘和新郎。新郎可能承诺要爱他妻子，新娘也可能承诺要服从她丈夫。然而，在婚姻生活实际的情形里，这教训并不管用。但弟兄和他妻子若都学习经历那灵全备的供应，就必定会有正确的婚姻生活。我们都需要更多经历那灵全备的供应。
14It is common for pastors to use Paul’swords in Ephesians 5 in giving instructions to a bride and groom during a wedding ceremony. The groom may promise to love his wife, and the bride may promise to submit to her husband. However, in the actual situations of married life, this teaching does not work. But if a brother and his wife both learn how to experience the bountiful supply of the Spirit, they will surely have a proper married life. We all need more experience of the bountiful supply of the Spirit
复合的灵是为著身体
the compound Spirit
并为著对神的事奉
FOR THE BODY AND FOR GOD’S SERVICE
15照著出埃及三十章的豫表，复合的膏油是用来涂抹帐幕（神的居所），以及用于帐幕事奉的一切器具和器皿。不但如此，祭司也是由这复合的膏油所膏。这表征复合的灵是为著身体，召会，神的居所，也是为著对神的事奉。我们若不在身体里，或者我们若不在意对神的事奉，就会很难有分于这复合的灵。要享受那灵，我们需要成为帐幕和祭司体系的一部分，就是神居所和对祂之事奉的一部分。自然而然我们就会被膏油所涂抹，并享受那灵全备的供应。我们从经历知道，我们若对召会有难处，或拒绝有分于召会的事奉，就不会享受包罗万有的灵。虽然我们可能多多祷告，但我们的祷告没有功效。因著我们相信复合之灵的实际，我们也许就呼吁主怜悯我们，我们也告诉祂，我们何等需要祂。然而，我们仍没有经历那灵的供应。原因是我们使自己与身体隔绝，没有实际的成为帐幕的一部分。不但如此，我们无分于祭司的事奉。照著出埃及三十章，复合的膏油是为著涂抹帐幕和祭司的。我们要领悟，复合的灵，耶稣基督的灵，是为著身体，神的帐幕，并为著对神的事奉，祭司体系，这是非常重要的。因著今天许多基督徒与基督的身体和祭司的事奉隔绝，他们要有分于那灵全备的供应就极其困难。
15According to the type in Exodus 30, the compound ointment was used to anoint the tabernacle, God’s dwelling place, as well as all furnishings and utensils used in the service of the tabernacle. Furthermore, the priests were anointed with this compound ointment. This signifies that the compound Spirit is for the Body, the church, God’sho use, and also for God’s service. If we are not in the Body or if we do not care for God’s service, it will be very difficult for us to partake of this compound Spirit. To enjoy the Spirit we need to be part of the tabernacle and of the priesthood, part of God’s dwelling and of His service. Then spontaneously we shall be anointed with the ointment and enjoy the bountiful supply of the Spirit. From our experience we know that if we have a problem with the church or refuse to participate in the service of the church, we do not enjoy the all-inclusive Spirit. Although we may pray very much, our prayer is not effective. Believing in the reality of the compound Spirit, we may cry out to the Lord to have mercy on us, and we tell Him how much we need Him. However, we still do not experience the supply of the Spirit. The reason is that we have severed ourselves from the Body and are not part of the tabernacle in a practical way. Furthermore, we do not partake of the priestly service. According to Exodus 30, the compound ointment was for the anointing of the tabernacle and the priests. It is very important to realize that the compound Spirit, the Spirit of Jesus Christ, is for the Body, God’s tabernacle, and for God’s service, the priesthood. Because so many Christians today are cut off from the Body and from the priestly service, it is extremely difficult for them to share the bountiful supply of the Spirit
16我们曾指出保罗活在身体里。他虽是个了不起的使徒，仍需要圣徒们的祷告和祈求。这清楚指明保罗与身体有正确的关系。不但如此，保罗也有分于祭司体系。因著他在身体（帐幕）里，因著他是祭司体系（对神的事奉）的一部分，他就在正确的地位上，接受身体上膏油的流淌。
16We have pointed out that Paul lived in the Body. Although he was a wonderful apostle, he still needed the prayers and petitions of the saints. This is a clear indication that Paul had a right relationship with the Body. Furthermore, Paul also shared in the priesthood. Because he was in the Body, the tabernacle, and because he was part of the priesthood, God’s service, he was in a proper position to receive the flow of the ointment which is upon the Body.
17我们许多人能见证，在进入召会以前，我们对那灵全备的供应没有享受。但我们进入主恢复的召会生活，并开始有分于召会的事奉以后，我们就觉得自己在那灵全备供应的流淌之下。在召会生活里，我们若对某些圣徒，尤其是对长老不悦，我们就可能使自己与身体隔绝，并从祭司的事奉退去。我们可能仍旧有个人的祷告，但这样的祷告没有功效。事实上，我们越有个人的祷告，我们就越变得枯干。我们没有经历复合之灵的涂抹。但我们若与召会是一，并留在祭司的事奉里，我们就享受包罗万有之灵丰富的涂抹。甚至一点祷告或呼求主名，可能只说『阿们』，就使我们享受这涂抹。假定一位弟兄对他妻子不悦。然而，在聚会中他转向主并开始说，『主耶稣，我爱你。』因著他被滋润，且被涂抹，不悦的感觉就消失了。散会后他回家时，他的脸发光。他的妻子看见，她的丈夫经历了那灵新鲜的涂抹。她先前看见他的时候，他的脸是悲伤的，他是不悦的。但现在他的脸发光，并且他在主里喜乐。这是经历那灵涂抹的结果。
17Many of us can testify that before we came into the church, we did not have any enjoyment of the bountiful supply of the Spirit. But after we came into the church life in the Lord’s recovery and began to participate in the church service, we had the sense that we were under the flowing of the bountiful supply of the Spirit. If in the church life we become unhappy with certain saints, especially with the elders, we may cut ourselves off from the Body and withdraw from the priestly service. Although we may still pray individualistically, such prayer is not effective. In fact, the more we pray individualistically, the more dried up we become. We do not experience the anointing of the compound Spirit. But if we are one with the church and stay in the priestly service, we enjoy the rich anointing of the all-inclusive Spirit. Even a little praying or calling on the name of the Lord, perhaps simply saying “amen,” causes us to enjoy this anointing. Suppose a brother is unhappy with his wife. However, during a meeting he turns to the Lord and begins to say, “Lord Jesus, I love You.” Because he is watered and anointed, his feeling of unhappiness disappears. When he comes home after the meeting, his face is shining. His wife realizes that her husband has experienced a fresh anointing of the Spirit. When she saw him last, his face was sad, and he was unhappy. But now his face is shining, and he is rejoicing in the Lord. This comes from experiencing the anointing of the Spirit
经历荣耀的救恩
EXPERIENCING A GLORIOUS SALVATION
18我们需要一再说，『主耶稣，我爱你。』我们越这样接触主，我们就越觉得膏油涂抹，就越成为喜乐并释放的。在美国，大家都喜欢度假。我能见证，最美好的假期就是呼求主耶稣的名，并享受我们灵里复合之灵的涂抹。
18Again and again we need to say, “Lord Jesus, I love You.” The more we contact the Lord in this way, the more we sense the anointing and the more we become happy and released. In this country people enjoy taking a vacation. I can testify that the best vacation is to call on the name of the Lord Jesus and to enjoy the anointing of the compound Spirit in our spirit
19耶稣基督的灵有全备的供应。这供应是包罗万有的饮料，包含许多的成分。我们所需要的一切都在这神圣的饮料里。即时的救恩总是来自耶稣基督之灵这全备的供应。当我们有真实的祷告，并呼求主的名时，复合的膏油就在我们的处境里应用到我们身上，我们就享受那灵全备供应的丰富。这样，我们就不至于羞愧，却经历荣耀的救恩。这救恩使基督在我们身上显大。藉著身体的祈求，并藉著耶稣基督之灵全备的供应，我们的景况终必叫我们得救。这样，就没有一事叫我们羞愧，只叫基督在我们身上显大。
19With the Spirit of Jesus Christ there is a bountiful supply. This supply is an all - inclusive drink containing many ingredients. Everything we need is in this divine beverage. Instant salvation always comes from this bountiful supply of the Spirit of Jesus Christ. When we pray in a genuine way and when we call on the name of the Lord, the compound ointment is applied to us in our situation, and we enjoy the riches of the bountiful supply of the Spirit. Then instead of being put to shame, we experience a glorious salvation. This salvation causes Christ to be magnified in us. By the petitions of the Body and by the bountiful supply of the Spirit of Jesus Christ, our circumstances turn out to be for our salvation. Then we are not put to shame in anything, but Christ is magnified in us.