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腓立比书生命读经 · 第5篇

耶稣基督之灵全备的供应

THE BOUNTIFUL SUPPLY
OF THE SPIRIT OF JESUS CHRIST
1读经：腓立比书一章十九至二十一节。
1Scripture Reading: Phil. 1:19-21
2在腓立比一章十九至二十一节，有三个重要的辞句：『耶稣基督之灵全备的供应，』（19，）『基督在我身体上…显大，』（20，）以及『在我，活著就是基督』。（21。）在本篇信息中，我们要来看第一个：『耶稣基督之灵全备的供应。』
2In 1:19-21 there are three crucial expressions: “the bountiful supply of the Spirit of Jesus Christ” (v. 19), “Christ shall be magnified in my body” (v. 20), and “to me to live is Christ” (v. 21). In this message we shall consider the first of these expressions, “the bountiful supply of the Spirit of Jesus Christ
壹 全备的供应
I. THE BOUNTIFUL SUPPLY
3一章十九节保罗说，『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。』全备的供应，不是完全照希腊原文直译，而是略略加了说明。这辞原文指歌咏团的首领，供给团员所需用的一切。保罗所用的这个希腊字含示全备的供应。歌咏团的首领供给每位团员所需用的一切，包括食物、衣著、住处、以及乐器等等。这样的供应真是全备，甚至可以说是包罗万有。人一旦加入了歌咏团，就不必为生活上所需用的操心，首领会供给他所需用的一切。保罗用『耶稣基督之灵全备的供应』这个说法，乃是将那灵的供应比喻作歌咏团首领的供应。因此，我们若要对一章十九节有正确的了解，就必须在『供应』一辞之前，加上『全备的』几个字。包罗万有之灵这全备的供应，叫保罗在为基督受苦时，能活基督并显大基督。耶稣基督之灵的供应是全备且包罗万有的。今天我们所得著的不是部分的供应，而是全备、包罗万有的供应。
3In 1:19 Paul says, “I know that for me this shall turn out to salvation through your petition and the bountiful supply of the Spirit of Jesus Christ.” The words bountiful supply are not simply a translation of the Greek, but an interpretation of the Greek term used. Literally, the Greek word refers to the supplying of all the needs of the chorus by someone known as the choragus, the leader or director of the chorus. The Greek word Paul uses thus implies a bountiful supply. The choragus supplied all the needs of everyone in the chorus, the needs for food, clothing, lodging, and musical instruments. The supply of the choragus truly was bountiful, even all-inclusive. Once a person had joined the chorus, there was no need for him to be concerned about the necessities of life; the choragus would supply whatever he needed. In using the expression “the bountiful supply of the Spirit of Jesus Christ,” Paul likens the supply of the Spirit to that of the choragus. Therefore, to have a proper understanding of 1:19, we need the word bountiful with the word supply. This bountiful supply of the all-inclusive Spirit was for Paul to live Christ and magnify Christ in his sufferings for Him. The supply of the Spirit of Jesus Christ is bountiful and all-inclusive. What we have today is not a partial supply, but a bountiful, all-inclusive supply
贰 耶稣基督的灵
II. THE SPIRIT OF JESUS CHRIST
4耶稣基督的灵，就是约翰七章三十九节所说的那灵。这不仅是主成为肉体前之神的灵，更是主复活后之神的灵，就是具有神性的圣灵，与主的成为肉体（人性）、十字架下的为人生活、钉十字架并复活调和而成的。在出埃及三十章二十三至二十五节，由橄榄油和四种香料调和而成的圣膏油，是这复合之神的灵完满的豫表。现今这16:7灵乃是耶稣基督的灵。这里不是说耶稣的灵，如在行传十六章七节所题到的，也不是说基督的灵，如在罗马八章九节所说的，乃是说耶稣基督的灵。耶稣的灵主要的是为著主的人性和为人生活，基督的灵主要的是为著主的复活。我们要经历腓立比二章五至八节所描绘主的人性，就需要耶稣的灵；要经历三章十节所说主复活的大能，就需要基督的灵。保罗在受苦时，经历了主在人性中的受苦并主的复活；因此，那灵对他乃是耶稣基督的灵，就是三一神那复合、包罗万有、赐生命的灵。对于像使徒那样经历并享受基督的为人生活和复活的人，这样一位灵有全备的供应，甚至就是全备的供应。至终，这复合的耶稣基督之灵，成了神的七灵，祂是神宝座前的七盏火灯，在地上完成神的行政，使神关乎召会的经纶得以成就；祂也是羔羊的七眼，为要把祂一切的所是传输到召会里面。（启一4，四5，五6。）
4The Spirit of Jesus Christ is “the Spirit” as mentioned in John 7:39. This is not merely the Spirit of God before the Lord’sin carnation, but the Spirit of God, the Holy Spirit with divinity, after the Lord’s resurrection, compounded with the Lord’sin carnation (humanity), human living under the cross, crucifixion, and resurrection. The holy anointing ointment in Exodus 30:23-25, a compound of olive oil with four kinds of spices, was a full type of this compound Spirit of God, who is now the Spirit of Jesus Christ. Here it is not the Spirit of Jesus as in Acts (Gk.), nor the Spirit of Christ as in Romans 8:9, but the Spirit of Jesus Christ. The Spirit of Jesus is mainly for the Lord’s humanity and human living; the Spirit of Christ is mainly for the Lord’s resurrection. To experience the Lord’s humanity, as illustrated in Philippians 2:5-8, we need the Spirit of Jesus. To experience the power of the Lord’s resurrection, as mentioned in 3:10, we need the Spirit of Christ. In his suffering, Paul experienced both the Lord’s suffering in His humanity and the Lord’s resurrection. Hence, the Spirit to him was the Spirit of Jesus Christ, the compound, all-inclusive, life-giving Spirit of the Triune God. Such a Spirit has, and even is, the bountiful supply for a person like Paul, who was experiencing and enjoying Christ in His human living and resurrection. Eventually, this compound Spirit of Jesus Christ becomes the seven Spirits of God, who are the seven lamps of fire before His throne to carry out His administration on earth for the accomplishment of His economy with the church, and who are the seven eyes of the Lamb for the transfusing of all that He is into the church (Rev. 1:4; 4:5; 5:6).
一 在创造里神的灵
A. The Spirit of God in Creation
5在圣经中，有关神、基督和那灵的启示是渐进的。这个启示开始于创世记一章，然后逐渐发展，直达到启示录中的终极完成。圣经中第一次题到灵是在创世记一章二节：『神的灵覆翼在水面上。』（直译。）论到与神创造的关系时，那灵特别称为神的灵。
5The revelation in the Bible concerning God, Christ, and the Spirit is progressive. This revelation begins in Genesis 1 and develops progressively until it reaches its consummation in the book of Revelation. The first mention of the Spirit in the Scriptures is found in Genesis 1:2, where we are told that the Spirit of God was brooding over the waters (Heb.). In relation to God’s creation, the Spirit is specifically called the Spirit of God
二 在神与人关系中耶和华的灵
B. The Spirit of Jehovah in Relationship with Man
6神与人的关系当然比祂与创造的关系更亲密。因此，说到神与人的关系时，那灵的名称乃是耶和华的灵。（士三10，撒上十6。）
6God’s relationship with man, of course, is more intimate than His relationship with creation. Hence, in speaking of God’s relationship with man, the title of the Spirit is the Spirit of Jehovah (Judg. 3:10; 1 Sam. 10:6
三 使人圣别的圣灵
C. The Holy Spirit in Making Man Holy
7在基督成孕和出生时，圣经中用到圣灵一辞。（路一35，太一20。）圣灵这个名称与圣别、圣化和分别归神有关。藉著圣灵，人里面有些成分圣化了、成为圣别了。
7At the time of the conception and birth of Christ, the term “Holy Spirit” was used (Luke 1:35; Matt. 1:20). This title of the Spirit is related to holiness, sanctification, and separation unto God. Through the Holy Spirit something in man is sanctified, made holy
四 受苦时耶稣的灵
D. The Spirit of Jesus in Suffering
8行传十六章七节说到耶稣的灵。主在地上经历受苦的一生。因此，『耶稣的灵』这个名称特别是指主受苦一面的灵。
8In Greek, Acts 16:7 speaks of the Spirit of Jesus. The Lord’s life on earth was a life of suffering. Thus, the title “the Spirit of Jesus” refers in particular to the Spirit in relation to the Lord’s suffering.
五 在复活里基督的灵
E. The Spirit of Christ in Resurrection
9保罗在罗马八章九至十一节说到基督的灵。照这几节经文来看，基督的灵主要与基督的复活有关。
9In Romans 8:9-11 Paul speaks of the Spirit of Christ. According to the context of these verses, the Spirit of Christ is related mainly to Christ’s resurrection
六 在基督的受苦与复活里耶稣基督的灵
F. The Spirit of Jesus Christ in His Suffering and in His Resurrection
10我们已经看到在腓立比一章十九节保罗说到耶稣基督的灵。耶稣的灵既特别与主的受苦有关，而基督的灵与祂的复活有关，耶稣基督的灵当然就与受苦和复活两方面都有关系。保罗被囚的时候，不断享受那灵的两方面：耶稣之灵受苦的一面，以及基督之灵复活的一面。保罗受苦时，一直在享受基督的复活。他既然一直在经历受苦与复活，对他来说，那灵就是耶稣基督的灵。
10We have seen that in 1:19 Paul speaks of the Spirit of Jesus Christ. Since the Spirit of Jesus has particular reference to the Lord’s suffering, and the Spirit of Christ, to His resurrection, the Spirit of Jesus Christ is related both to suffering and resurrection. In his imprisonment Paul was enjoying the Spirit both as the Spirit of Jesus in suffering and as the Spirit of Christ in resurrection. As he was suffering, Paul was enjoying Christ’s resurrection. Since he was experiencing both suffering and resurrection, to him the Spirit was the Spirit of Jesus Christ
七 那灵─三一神包罗万有赐生命的灵
G. The Spirit—the All-inclusive Life-giving Spirit of the Triune God
11约翰七章三十九节说，『耶稣这话是指著信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得著荣耀。』这节说到『那灵』，在主耶稣钉十字架、复活之前，『那灵』还没有。神的灵从起初就有了，（创一～2，）但那灵，就是耶稣基督的灵，在约翰七章三十九节的时候还没有，因为主尚未得著荣耀。耶稣是在复活时得著荣耀的。祂复活后，神的灵就成了那成为肉体、钉十字架、复活之耶稣基督的灵。虽然在主受死并复活以前，神的灵就是耶和华的灵、圣灵，但那时『那灵』还没有。保罗在他的书信中，约翰在启示录中都常常用『那灵』这个辞。保罗不说神的灵或圣灵，却常说『那灵』，就是指三一神包罗万有赐生命的灵。
11John 7:39 says, “But this He said concerning the Spirit, whom those who believed in Him were about to receive; for the Spirit was not yet, because Jesus was not yet glorified.” This verse speaks of “the Spirit,” telling us that before the Lord Jesus was crucified and resurrected, “the Spirit” was not yet. The Spirit of God was there from the beginning (Gen. 1:1-2), but “the Spirit” as the 1 Spirit of Jesus Christ was “not yet” at the time of John 7:39, because the Lord had not yet been glorified. After His resurrection, the Spirit of God became the Spirit of the incarnated, crucified, and resurrected Jesus Christ. Even though, before the Lord’s death and resurrection, the Spirit of God was the Spirit of Jehovah and the Holy Spirit, “the Spirit” was not yet. This term—“the Spirit”— is used often by Paul in his Epistles and by John in the book of Revelation. Instead of saying the Spirit of God or the Holy Spirit, Paul often said “the Spirit”—the all- inclusive life-giving Spirit of the Triune God.
八 由复合的膏油所豫表之复合的灵
H. The Compound Spirit Typified by the Compound Ointment
12圣经中找不到『复合的灵』一辞。然而，在圣经中我们可以找到那灵这一方面的实际。神圣三一的真理也是一样。虽然圣经中找不到这个辞，但无可否认的，圣经的确启示神是三一的。马太二十八章十九节说到把人浸入父、子、圣灵的名里，清楚的指明神是三一的。另外，林后十三章十四节说到基督的恩，神的爱，以及圣灵的交通，也指明这一点。我们基于圣经所记载神是三一的这个事实，使用神圣三一这个辞。同样的原则，基于圣经所记载的事实，我们称那灵为复合的灵乃是正确的。根据出埃及三十章二十三至二十四节，一欣橄榄油与四种香料调和作成圣膏油。在豫表上，油表征神的灵，而油与四种香料调和所制成复合的膏油则表征那灵。经过调和的过程，油成为膏油，用来涂抹会幕和一切与会幕有关的物件；甚至祭司受膏时，也是用圣膏油所膏。在出埃及三十章以前，这复合的膏油『还没有』；但是出埃及三十章以后，这样的膏油就确定存在了。照样，在基督钉十字架、复活、得荣耀以前，包罗万有、赐生命的那灵『还没有』。然而经过了基督钉十字架和复活的过程，由橄榄油所豫表之神的灵，成了圣膏油所豫表之复合的灵。
12The term “compound Spirit” cannot be found in the Bible. However, the reality of this aspect of the Spirit is found in the Scriptures. The same is true of the Trinity. Although this term cannot be found in the Bible, it cannot be reasonably denied that the Bible reveals that God is triune. Matthew 28:19 speaks of baptizing people into the name of the Father, of the Son, and of the Holy Spirit, a clear indication that God is triune. Another indication is 2 Corinthians 13:14, which speaks of the grace of Christ, the love of God, and the fellowship of the Holy Spirit (Gk.). Based upon the fact that, according to the Bible, God is triune, the term Trinity is used. In the same principle, based upon the facts in Scripture, we may properly speak of the Spirit as the compound Spirit. According to Exodus 30:23-24, a hin of olive oil was compounded with four spices to produce the holy anointing oil, the holy ointment. In typology, oil signifies the Spirit of God, and the compound ointment, the oil blended with four spices, signifies the Holy Spirit. Through a compounding process, the oil became an ointment and was used to anoint the tabernacle and everything related to it. Even the priests were anointed with this holy ointment. Before Exodus 30, this compound ointment was “not yet,” but after Exodus 30, such an ointment was definitely in existence. In like manner, before Christ was crucified, resurrected, and glorified, the Spirit as the all-inclusive life-giving Spirit was “not yet.” But through the process of Christ’s crucifixion and resurrection, the Spirit of God, typified by the oil, became the compound Spirit, typified by the ointment.
1330出埃及三十章用来作成膏油的四种香料，豫表基督死的功效、死的甜美、复活的大能以及复活的馨香。在基督钉十字架、复活以前，神的灵还没有这四种成分；但是在基督复活之后，这些成分调进神的灵里，神的灵成了『那灵』，复合的灵。
13The four spices used to make the ointment in Exodus typify the effectiveness of Christ’s death, the sweetness of His death, the power of His resurrection, and the fragrance of His resurrection. Before Christ’s crucifixion and resurrection, the Spirit of God did not have these four elements. But after Christ’s resurrection, these elements were compounded into the Spirit of God, and the Spirit of God became “the Spirit,” the compound Spirit.
九 神的七灵
I. The Seven Spirits of God
14启示录说到神的七灵。（一4，四5，五6。）这七灵就是在神宝座前点著的七盏火灯，也是羔羊的七眼。启示录既然题到了七灵，我们就必须问神的灵到底是一个还是七个？根据我们的数学，一就是一，七就是七。但是根据圣经的数学，却有七就是一，一就是七的观念：一位灵被称为七灵。根据对神圣三一传统的领会，父、子、灵是三个不同的身位。有些人甚至坚持三者是有别且分开的身位。然而，根据圣经，这三者是不能分开的。我不知道那些鼓吹传统观念的人怎么来解释启示录五章六节。这节告诉我们，第三者─七灵乃是第二者─羔羊的七眼。如果子与灵是两个分开的身位，七灵怎么能成为羔羊的眼睛？换句话说，三一神中的一个身位─灵，怎么会是另一个身位的眼睛？接受传统对神圣三一之领会，特别是墨守奈西亚信经条文的人，容不下『那灵』、复合的灵以及七灵的说法。事实上，那些拘泥于传统的人，他们的领会非常偏狭、有限，然而那些坚守神全部纯净话语的人，乃是非常开阔而包罗的。
14The book of Revelation refers to the seven Spirits of God (Rev. 1:4; 4:5; 5:6). These seven Spirits are the seven lamps of fire burning before God’s throne and also the seven eyes of the Lamb. Since Revelation mentions the seven Spirits, we must ask whether God the Spirit is one or seven. According to the mathematics in our mentality, one is one and seven is seven. But according to the mathematics of the Bible, there is a sense in which seven is one and one is seven. The one Spirit is called the seven Spirits. According to the traditional understanding of the Trinity, the Father, the Son, and the Spirit are regarded as three distinct Persons. Some even go so far as to insist that they are distinct and separate Persons. According to the Bible, however, the Three cannot be separated. I wonder what those who advocate the traditional understanding of the Trinity do with Revelation 5:6. This verse tells us that the seven Spirits, the third Person, are the seven eyes of the Lamb, the second Person. If the Son and the Spirit were two separate Persons, how could the seven Spirits be the eyes of the Lamb? In other words, how can one Person of the Trinity, the Spirit, be the eyes of another Person, the Son? There is no room in the traditional understanding of the Trinity, especially as it follows the formulation of the Nicene Creed, for “the Spirit,” the compound Spirit, or the seven Spirits, Actually, those who hold to the tradition are very narrow and restricted in their understanding, but those who hold to the pure Word in its entirety are very broad and inclusive.
15我们可以用身位一辞来说到三一神的三者。然而我们必须小心，不要过分强调这辞。多马格力菲（Griffith）觉察到这个危险，在他所著『神学的原理』一书中，论到神圣的三一时这样说，『「身位」这辞有时也遭受反对。正如所有人类的语言，这辞可能被责难为不恰当，甚至有确实的错误。当然不能把这辞引伸得太过，否则将导致三神论。…』那些太坚持身位这种说法的人，结果不仅产生出神格中的三个身位，甚至会演变成三位神。至终，他们把三一神说成了三位神。许多基督教教师，不知不觉犯了这个错误。我们必须认清，我们绝对无法充分解释三一神。我们连人都无法透彻了解，怎能盼望完全了解三一神的奥秘？我们必须从奈西亚信经以及传统对神圣三一之领会的不足中，转回到神纯正的话语上。在神话语的光中，我们看见，今天我们所享受的那灵不只是神的灵、耶和华的灵和圣灵；那灵甚至也不只是耶稣的灵或基督的灵。今天我们所享受的灵乃是耶稣基督的灵，也就是『那灵』，是三一神包罗万有、复合、赐生命的灵。因著这灵是这么丰富、全备、且包罗万有，祂就能供应我们一切的需要。为这缘故，当保罗为福音的缘故受苦时，他享受了包罗万有之灵全备的供应。今天基督徒可能谈论那灵，甚至写书论到那灵，但是他们一点没有题到复合的灵或七灵。反之，他们坚持奈西亚信经中所表达对神的灵有限、传统的领会。灵恩运动和五旬节派的人士宣称对那灵有经历；然而，他们也忽略了赐生命的灵、复合的灵、以及七灵。我们若要对圣灵有正确的领会，就必须看见今天那灵一点不差的就是经过成为肉体、人性生活、钉十字架和复活这种种过程的三一神。有人反对『经过过程』一辞；他们争辩说，神不可能经过过程。但是，神岂不是经过了成为肉体、人性生活、钉十字架和复活的过程？如果这不是过程，我们要用甚么辞来说明？我们怎样用『三一』一辞来表达圣经中三一神的启示，照样，我们也用『过程』一辞来表达三一神从基督成为肉体直到复活所经过的步骤。
15We may use the word persons to speak of the Three of the Triune God. However, we must be careful not to press this word too far. W. H. Griffith Thomas recognized the danger of this. In The Principles of Theology he said Thomas this concerning the Trinity: “The term Person is also sometimes objected to. Like all human language, it is liable to be accused of inadequacy and even positive error. It certainly must not be pressed too far or it will lead to Tritheism....” Those who press the term persons too far will end up not merely with the three Persons of the Godhead, but with three Gods. Eventually, what they have is tritheism instead of the Trinity. Without realizing it, many Christian teachers have done this very thing. We need to recognize that we are simply not able to define the Trinity adequately. We do not even have a thorough understanding of man. How could we expect, then, to understand adequately the mystery of the Triune God? We need to turn from the inadequacies of the Nicene Creed and of the traditional understanding of the Trinity and come back to the pure Word of God. In the light of God’sWord, we see that the Spirit we are enjoying today is not only the Spirit of God, the Spirit of Jehovah, and the Holy Spirit; this Spirit is not even limited to the Spirit of Jesus or the Spirit of Christ. The Spirit we are enjoying is the Spirit of Jesus Christ. This Spirit is “the Spirit,” the all-inclusive, compound, life-giving Spirit of the Triune God. Because this Spirit is so rich, bountiful, and all-inclusive, He has the supply to meet our every need. For this reason, when Paul was suffering for the sake of the gospel, he enjoyed the bountiful supply of the all-inclusive Spirit. Christians today may talk about the Spirit and even write books about the Spirit, but they say nothing concerning the compound Spirit or the seven Spirits. Instead, they hold on to the limited, traditional understanding of the Spirit of God expressed in the Nicene Creed. Those in the charismatic movement or in Pentecostalism claim to experience the Spirit. However, they also seem to neglect the life-giving Spirit, the compound Spirit, and the seven Spirits. If we would have a proper understanding of the Holy Spirit, we need to realize that the Spirit today is nothing less than the Triune God processed through incarnation, human living, crucifixion, and resurrection. Some object to the word processed. They argue that it is not possible for God to be processed. But did God not pass through incarnation, human living, crucifixion, and resurrection? If this is not a process, then what word should we use to describe it? As we use the word Trinity to convey the revelation of the Triune God in the Bible, we use the word process to convey the steps the Triune God has taken from Christ’sin carnation through His resurrection.
16我们不满意仅仅对耶稣基督之灵在道理上有领会。我们必须更往前，去经历那灵、复合的灵、以及神的七灵。我们需要对复合、包罗万有、赐生命的灵，也就是经过了种种过程，作我们一切的三一神，有更多更多的经历。凭著这样一位灵，保罗为神的经纶受苦，同时他也享受全备的供应，在复活里加给他力量。保罗是个得胜者，并不是因为他有刚强的意志。他能彀成为得胜者，是因为他经历并享受那带著全备供应的包罗万有之灵，住在他里面，成了他的一切。保罗从经历中体验，三一神一直把祂自己作到他的全人里面。但愿我们也经历并享受三一神作为复合、包罗万有、赐生命的灵来供应我们，并把祂自己作到我们里面。
16We are not satisfied simply to have a doctrinal understanding of the Spirit of Jesus Christ. We must go on to experience the Spirit, the compound Spirit, and the seven Spirits of God. We need more and more experience of the compound, all-inclusive, life-giving Spirit who is the processed Triune God as everything to us. By such a Spirit Paul suffered for God’secon o my and simultaneously enjoyed a bountiful supply to strengthen him in resurrection. Paul was an overcomer not because he had a strong will. He could be an overcomer because he experienced and enjoyed the all-inclusive Spirit with His bountiful supply dwelling in him to be everything to him. Paul realized in his experience that the Triune God was working Himself into his being. May we also experience and enjoy the Triune God supplying us and working Himself into us as the compound, all-inclusive, life- giving Spirit