约翰壹书生命读经 · 第22篇

膏油涂抹

The Anointing

1读经：约翰一书二章二十至二十七节。

1Scripture Reading: 1 John 2:20-27

膏油涂抹与真理

THE ANOINTING AND THE TRUTH

2在本篇信息里，我们要来看约壹二章二十至二十七节。二十节说，『你们有从那圣者来的膏油涂抹，并且你们众人都知道。』这节经文不是说膏油，乃是说膏油涂抹。『膏油涂抹』这辞指明发生在我们里面，经历上的事。膏油涂抹就是内住复合之灵的运行并工作。我们在重生时，这从那圣者来的包罗万有赐生命的灵就进到我们里面，并且永远住在我们里面。（约壹二27。）

2In this message we shall consider 2:20-27. Verse 20 says, “And you have an anointing from the Holy One, and you all know.” This verse speaks not of the ointment but of the anointing. The word “anointing” denotes something experiential that is taking place within us. The anointing is the moving and working of the indwelling compound Spirit. This all-inclusive life-giving Spirit from the Holy One entered into us at the time of our regeneration and abides in us forever (v. 27

3约翰在二十一节说，『我刚写信给你们，不是因你们不晓得真理，正是因为你们晓得，又因为没有虚谎是出于真理的。』『真理』一辞在这节里用了两次。我们若将二十、二十一节放在一起来看，就会明白膏油涂抹必定与真理有关。二十节说，我们有膏油涂抹，二十一节说，我们晓得真理。这节的真理与膏油涂抹极有关系。膏油涂抹实际上就是真理的运行并工作，这真理乃是神圣三一的实际，尤其是基督身位的实际。（约壹二22～25。）二十一节的晓得是藉著内住、赐生命之灵的涂抹。这是在神圣的光之下神圣生命里的晓得，是一种发自复合之灵所内住重生之灵的内里认识，不是一种由外界刺激所产生的头脑知识。

3Verse 20 says at the end, “you all know.” Some manuscripts read, “you know all things.” I believe that the proper rendering should be “you know all,” not “you all know.” In verse 21 John says, “I have not written to you because you do not know the truth, but because you know it, and because no lie is of the truth.” In this verse the word “truth” is used twice. If we consider verses 20 and 21 together, we shall realize that the anointing surely must have something to do with the truth. Verse 20 says that we have an anointing, and verse 21 says that we know the truth. In this verse the truth is closely related to the anointing. Actually the anointing is the moving and working of the truth, which is the reality of the Divine Trinity, especially of the Person of Christ (vv. 22-25). The knowing in verse 21 is the knowing by the anointing of the indwelling and life-giving Spirit. This is a knowledge in the divine life under the divine light, an inner knowledge initiated from our regenerated spirit indwelt by the compound Spirit, not mental knowledge exercised by stimulation from without

否认父与子

DENYING THE FATHER AND THE SON

4约翰在二十二节接著说，『谁是说谎的？不是那否认耶稣是基督的么？否认父与子的，这就是敌基督的。』『耶稣是基督』这声明与真理有关，真理又与膏油涂抹有关，这三者是彼此相关的。首先有膏油涂抹，然后有与膏油涂抹相关的真理，接著再有与真理相关的耶稣是基督的声明。

4In verse 22 John goes on to say, “Who is the liar if not he who is denying that Jesus is the Christ? This is the antichrist, who is denying the Father and the Son.” The statement that Jesus is the Christ is related to the truth, and the truth is related to the anointing. These three matters are all related to one another. First we have the anointing, then the truth related to the anointing, and then the statement that Jesus is the Christ related to the truth.

5二十二节指出，敌基督的就是否认父与子的人。约翰说到耶稣是基督之后，就论到父与子，这指明父与子跟耶稣是基督有关。在这三节经文里，有四件极重要的事：膏油涂抹、真理、耶稣是基督、父与子。膏油涂抹教导我们真理，真理就是耶稣是基督，耶稣是基督乃是一件包括父与子的事。根据二十二节，否认耶稣是基督，就是否认父与子，我们若否认耶稣是基督，意思就是否认父与子。这有力的指出耶稣、基督、父与子乃是一。享受基督并在生命里长大

5Verse 22 indicates that the antichrist is the one who denies the Father and the Son. After speaking of Jesus being the Christ, John speaks concerning the Father and the Son. This indicates that the Father and the Son are related to Jesus being the Christ. In these three verses we have four crucial matters: the anointing, the truth, Jesus being the Christ, and the Father and the Son. The anointing teaches us the truth, the truth is that Jesus is the Christ, and Jesus being the Christ is a matter that includes the Father and the Son. According to verse 22, to deny that Jesus is the Christ is to deny the Father and the Son. If we deny that Jesus is the Christ, this means that we deny the Father and the Son. This indicates strongly that Jesus, Christ, the Father, and the Son are one. ENJOYING CHRIST AND GROWING IN LIFE

6我在这里要指出，我们说这些事，不是为著道理争战；我们乃是为著对基督真正的经历而争战，使基督徒可以享受基督，好在生命里长大。今天少有人正确的教导基督徒长大的事。基督徒中间所强调的，是知识的长进。但新约教导我们，我们需要在生命里长大。我们应当像才生的婴孩一样，切慕饮于话奶，使我们可以在生命里长大。（彼前二2。）

6Here I would like to point out that when we speak of these matters, we are not fighting for doctrines. However, we are fighting for the genuine experience of Christ so that Christians may enjoy Christ in order to grow in life. Not many today teach concerning Christian growth in the proper way. What is emphasized among Christians is growth in knowledge. But the New Testament teaches us that we need to grow in life. As newborn babes, we should desire to drink the milk of the Word so that we may grow in life (1 Pet. 2:2

7我们从经历知道，在生命里长大，乃是藉著主所是的成分作我们的滋养而长大。我们需要将这滋养当作食物，吸收到里面，并将其消化。主耶稣明确的告诉我们，祂是我们的食物。在约翰六章三十五节祂说，『我就是生命的粮。』主是我们的粮，这就是说祂是我们的食物。在约翰六章五十七节主耶稣说，吃祂的人要因祂活著。我们凭以活著的食物，也是我们凭以生长的食物。我们若不凭所吃的食物长大，怎能凭这食物活著？孩童凭他们所吃的长大，然后凭所吃的活著。因此，当主耶稣说，吃祂的人也要凭祂活著，这含示凭祂活著并凭祂长大。

7From experience we know that to grow in life is to grow by the ingredients of what the Lord is as our nourishment. We need to take this nourishment into our being as food and then assimilate it. The Lord Jesus told us definitely that He is our food. In John 6:35 He said, “I am the bread of life.” For the Lord to be bread to us means that He is our food. In John 6:57 the Lord Jesus said that he who eats Him will live because of Him. The food by which we live is also the food by which we grow. If we do not grow by the food we eat, how can we live by it? Children grow by what they eat. Then they live by it. Hence, when the Lord Jesus said that he who eats Him will also live by Him, this implies both living by Him and growing by Him

8我们在主的恢复里，完全是为著经历在生命里的长大。这在生命里的长大，在于我们对主耶稣主观的享受。主若不是那灵，祂对我们就不可能是主观的，祂也不可能作我们的生命。主若不能作我们的生命，也就不能作我们的滋养。

8In the Lord’s recovery we are wholly for the experience of the growth in life. This growth in life depends on our enjoyment of the Lord Jesus in a subjective way. If the Lord were not the Spirit, He could not be subjective to us, and He could not be our life. If the Lord could not be our life, then He could not be our nourishment.

9今天，许多基督徒强调性格和行为改良这些客观的教训。这些道德的教训可以和孔子的教训相比。然而新约的教训不同。新约教导说，三一神经过成为肉体、为人生活、钉十字架、复活等过程之后，成了包罗万有赐生命的灵，为要进到我们里面，作我们的生命，也作我们生命的供应，使我们可以凭祂活著并长大。这是新约启示的中心路线。14:6主耶稣宣告祂是生命。祂在约翰十四章六节说，『我就是…生命。』祂若只在诸天里的宝座上，怎能作我们的生命？这是不可能的。基督要作我们的生命，就必须是那灵住在我们里面。基督徒经历基督作他们主观的生命，是很重要的。我们不是为道理争战，乃是为基督徒经历基督作生命而争战。

9Many Christians today emphasize objective teachings concerning the improvement of character and behavior. These teachings are ethical and are comparable to the teachings of Confucius. The teachings in the New Testament, however, are different. The New Testament teaches that after being processed through incarnation, human living, crucifixion, and resurrection, the Triune God becomes the all-inclusive life-giving Spirit in order to enter into our being to be our life and also our life supply so that we may live and grow by Him. This is the central line of the New Testament revelation. The Lord Jesus declared that He is life. In John He said, “I am...the life.” If He were only on the throne in the heavens, how could He be our life? This would be impossible. In order for Christ to be our life, He must be the Spirit living within us. It is crucial that Christians experience Christ as their subjective life. We are fighting not for doctrines, but for the Christian experience of Christ as life.

塞林则的异端

THE HERESY OF CERINTHUS

10我们已经指出，根据约壹二章二十一、二十二节，真理乃是耶稣是基督。然而，有些异端者否认这真理，说耶稣不是基督。否认耶稣是基督，这是塞林则（Cerinthus）的异端，他是头一世纪犹太裔的叙利亚异端创始人，曾在亚历山大城受过教育。他的异端是犹太教、智慧派和基督教的混杂。他把世界的造作者（创造者）与神分开，把这位造作者说成次等的权能者。他教导人养子论（Adoptionism），说耶稣仅仅是神的养子，祂成为神的儿子是因著被高举到一种不是祂生来就有的身分里。他这种说法完全否认了耶稣是由圣灵成孕的。在他的异端里，他把在地上为人的耶稣（人看祂是约瑟和马利亚的儿子）与属天的基督分开，并且教导说，耶稣受浸以后，基督彷佛鸽子降在祂身上，然后祂就宣扬人所不认识的父，并且行神迹。在祂职事的末了，基督离开了耶稣。耶稣在十字架上受死，并从死人中复活；而基督一直留为一个独立的灵，要在荣耀的弥赛亚国来临时，再与为人的耶稣联合。这异端否认了耶稣是基督。根据约翰的话，凡否认耶稣是基督的，就是敌基督的。塞林则就是敌基督的，他的跟从者也都是敌基督的。

10We have pointed out that, according to verses 21 and 22, the truth is that Jesus is the Christ. However, this truth was denied by certain heretics who said that Jesus was not the Christ. Denying that Jesus is the Christ is the heresy of Cerinthus, a first century Syrian heresiarch of Jewish descent, educated at Alexandria. His heresy was a mixture of Judaism, Gnosticism, and Christianity. He distinguished the maker (creator) of the world from God, and represented that maker as a subordinate power. He taught adoptionist Christology (Adoptionism), saying that Jesus became Son of God by exaltation to a status that was not His by birth, thus denying the conception of Jesus by the Holy Spirit. In his heresy he separated the earthly man Jesus, regarded as the son of Joseph and Mary, from the heavenly Christ, and taught that after Jesus was baptized, Christ as a dove descended upon Him. Then He announced the unknown Father and did miracles, but at the end of His ministry Christ departed from Jesus, and Jesus suffered death on the cross and rose from the dead, while Christ remained separated as a spiritual being, and will rejoin the man Jesus at the coming of the Messianic kingdom of glory. This heresy denied that Jesus is the Christ. According to John’sword, anyone who denies that Jesus is the Christ is the antichrist. Cerinthus was an antichrist, and his followers also were antichrists.

11约翰在二十二节说，敌基督的否认父与子。承认耶稣是基督，就是承认祂是神的儿子。（太十六16，约二十31。）因此，否认耶稣是基督，就是否认父与子。凡这样否认基督神圣身位的，就是敌基督的。耶稣、基督、父与子

11In verse 22 John says that the antichrist denies the Father and the Son. To confess that Jesus is the Christ is to confess that He is the Son of God (Matt. 16:16; John 20:31). Hence, to deny that Jesus is the Christ is to deny the Father and the Son. Whoever so denies the divine Person of Christ is an antichrist. JESUS, CHRIST, THE FATHER, AND THE SON

12否认耶稣是基督就等于否认父与子，这事实含示，耶稣、基督、父与子都是一，都是包罗万有、复合、内住之灵的元素、成分。这灵现今一直在涂抹信徒。在这膏油涂抹里，耶稣、基督、父与子都涂抹到我们里面的人里。约翰在约壹二章二十二节指明，否认耶稣是基督，就等于否认父与子，在这里约翰认为，耶稣、基督、父与子乃是一。耶稣和基督实在就是一，但我们若否认耶稣是基督，我们就是否认父与子。这有力的指出，父与子同耶稣与基督乃是一。既然父与子同基督是一，耶稣与基督又是一，耶稣、基督、父与子就都是一了。我们都听过耶稣是基督，但你曾否听过，根据二章二十二节，基督是父又是子，我们需要对这里约翰所说，否认耶稣是基督就是否认父与子这事实，有深刻的印象。然而有人声称，我们只该说基督是子，不该说基督是父与子。然而，约翰在这节指出，我们若否认基督，就是否认父与子。基督若仅仅是子而不是父，否认基督的意思怎么会是否认父与子？根据这种对基督的领会，否认基督的意思只是否认子，与否认父无关。但约翰说，若有人否认基督，他首先是否认父，然后是否认子。

12The fact that to deny Jesus being the Christ equals denying the Father and the Son implies the thought that Jesus, Christ, the Father, and the Son are all one, all of whom are the elements, the ingredients, of the all-inclusive compound indwelling Spirit, who is now anointing the believers all the time. In this anointing, Jesus, Christ, the Father, and the Son are all anointed into our inner being. In verse 22 John indicates that to deny that Jesus is the Christ is equal to denying the Father and the Son. Here John regards Jesus, Christ, the Father, and the Son as one. Surely Jesus and Christ are one. But if we deny that Jesus is the Christ, we deny the Father and the Son. This indicates strongly that the Father and the Son are one with Jesus and Christ. Since the Father and the Son are one with Christ and since Jesus and Christ are one, Jesus, Christ, the Father, and the Son are all one. We all have heard that Jesus is the Christ, but have you ever heard that, according to 2:22, Christ is both the Father and the Son? We need to be impressed with the fact that here John says that to deny that Jesus is the Christ is to deny the Father and the Son. However, some claim that we should say only that Christ is the Son, not that Christ is both the Father and the Son. Nevertheless, in this verse John indicates that if we deny Christ, we deny both the Father and the Son. If Christ were only the Son and not also the Father, how would denying Christ mean that we deny both the Father and the Son? According to this understanding of Christ, to deny Christ would only mean to deny the Son, and this denial would have nothing to do with the Father. But John says that if someone denies Christ, he denies first the Father and then the Son

13约翰在二章二十三节接著说，『凡否认子的就没有父，承认子的连父也有了。』子与父既是一，（约十30，赛九6，）否认子的就没有父，承认子的连父也有了。否认子，在这里是指否认基督的神格，否认耶稣这人就是神。这是极大的异端。

13In verse 23 John continues, “Everyone who denies the Son does not have the Father either; he who confesses the Son has the Father also.” Since the Son and the Father are one (John 10:30; Isa. 9:6), to deny the Son is to be without the Father, and to confess the Son is to have the Father. To deny the Son here refers to the heresy that denies the deity of Christ, not confessing that the Man Jesus is God.

14约翰在二章二十三节首先说，凡否认子的就没有父。子与父若不是一，否认子的怎么会连父也没有？约翰在这节接著说，承认子的连父也有了。凡否认子的，就没有子，也没有父。但承认子的，有子也有父。这节的正反两面都指出子与父是不可分的。因为父与子是一，所以我们不能将子与父分开，也不能将父与子分开。我要请你们注意二章二十三节的『就』与『也』二字。约翰说，凡否认子的『就』没有父。然后说，凡承认子的连父『也』有了。这两个字指明父与子是一，不可分开。因此，否认子就是否认子与父，承认子也就是承认子与父。

14In verse 23 John first says that anyone who denies the Son does not have the Father either. If the Son and the Father were not one, how could those who deny the Son not have the Father? In this verse John goes on to say that he who confesses the Son has the Father also. Whoever denies the Son has neither the Son nor the Father. But whoever confesses the Son has both the Son and the Father. Both the negative side and the positive side of this verse indicate that the Son and the Father are inseparable. Because the Father and the Son are one, we cannot separate the Son from the Father nor the Father from the Son. I would call your attention to the words “either” and “also” in verse 23. John says that whoever denies the Son does not have the Father either. Then he says that whoever confesses the Son has the Father also. These words indicate that the Father and the Son are one and inseparable. Therefore, to deny the Son is to deny both the Son and the Father, and to confess the Son is to confess both the Son and the Father

生命的话住在我们里面

THE WORD OF LIFE ABIDING IN US

15约壹二章二十四节说，『至于你们，务要让那从起初所听见的住在你们里面；那从起初所听见的若住在你们里面，你们也就住在子里面，并住在父里面。』『那从起初所听见的，』乃指生命的话，就是信徒从起初所听见永远生命的话。（约壹一1～2。）不否认，却承认耶稣这人是基督，是神的儿子，（约壹二22，）便是让永远生命的话住在里面。我们这样作，就住在子里面，也住在父里面，且不为关于基督身位的异端教训所迷惑。（约壹二26。）这指明子与父就是那使我们重生，给我们享受的永远生命。我们在这永远的生命里，与神有交通，也彼此有交通，（约壹一2～3，6～7，）并且过日常的为人生活。（约壹二6，一7。）约翰在约壹二章二十四节说，我们若让那从起初所听见的，就是生命的话，住在里面，我们也就住在子里面，并住在父里面。这指明生命的话实际上就是子与父。

15Verse 24 says, “As for you, that which you heard from the beginning, let it abide in you. If that which you heard from the beginning abides in you, you will abide both in the Son and in the Father.” “That which you heard from the beginning” refers to the Word of life— the eternal life which the believers heard from the beginning (1:1-2). Not to deny but confess that the Man Jesus is the Christ, the Son of God (v. 22) is to let the Word of the eternal life abide in us. In so doing we abide both in the Son and in the Father, and we are not led astray by the heretical teachings concerning Christ’s Person (v. 26). This indicates that the Son and the Father are the eternal life for our regeneration and enjoyment. In this eternal life we have fellowship with God and with one another (1:2-3, 6-7), and in it we have our being in our daily walk (2:6; 1:7). In verse 24 John says that if we let that which was from the beginning, that is, the Word of life, abide in us, we shall abide both in the Son and in the Father. This indicates that the Word of life is actually the Son and the Father

16请注意约翰在这里说到我们住在子里面，也住在父里面。主耶稣在约翰十五章四节说，『你们要住在我里面，我也住在你们里面。』这节是说到互相的居住：我们住在主里面，主也住在我们里面。但约翰在约壹二章二十四节，是说到生命的话住在我们里面。他说，生命的话若住在我们里面，我们也就住在子里面，并住在父里面。藉此我们看见，生命的话实际上就是主自己。约翰十五章四节说，当我们住在主里面，主就住在我们里面。这里说，当生命的话住在我们里面，我们也就住在子里面，并住在父里面。约翰再次将父与子放在

16Notice that here John speaks of our abiding in the Son and in the Father. In John 15:4 the Lord Jesus says, “Abide in Me and I in you.” This verse speaks of a mutual abiding: we abide in the Lord, and the Lord abides in us. But in 2:24 John refers to the Word of life abiding in us, and says that if the Word of life abides in us, we abide in the Son and in the Father. By this we see that the Word of life is actually the Lord Himself. According to John 15:4, when we abide in the Lord, the Lord abides in us. Here it says that when the Word of life abides in us, we abide in the Son and in the Father. Once again, John puts the Father and the Son together as one, for the Father and the Son are one

17一起成了一位，因为父与子乃是一。

父与子是一

THE FATHER AND THE SON BEING ONE

18新约没有将父与子分开。特别在约翰福音里，我们看见子与父总是一。子在父的名里来。（约五。）不仅如此，子不作祂自己的工，不行祂自己的旨意，不说祂自己的话，不求祂自己的荣耀，也不彰显祂自己。（约四34，五30，六38，七18。）反之，主总是作父的工，行父的旨意，说父的话，寻求父的荣耀，并且彰显父。子与父乃是一，子不能与父分开，父也不能与子分开。因此，约翰在这封书信里有力的强调我们若有子，连父也有了的事实。但我们若没有子，也就没有父。这指明父与子实在就是一。（约十30。）

18The New Testament does not separate the Father and the Son. Especially in the Gospel of John we see that the Son is always one with the Father. The Son came in the name of the Father (John 5:43). Furthermore, 43 the Son did not do His own work and will, He did not speak His own word, He did not seek His own glory, and He did not express Himself (John 4:34; 5:30; 6:38; 7:18). Rather, He always did the Father’s work and will, spoke the Father’sword, sought the Father’s glory, and expressed the Father. The Son was one with the Father and could not be separated from the Father, neither could the Father be separated from the Son. Hence, in this Epistle John emphasizes strongly the fact that if we have the Son, we have the Father. But if we do not have the Son, we do not have the Father. This indicates that the Father and the Son truly are one (John 10:30).

永远的生命

ETERNAL LIFE

19约翰在约壹二章二十五节接著说，『祂所应许我们的，就是那永远的生命。』这个单数代名词『祂，』是指前节的子与父，指明子与父乃是一。按我们对神圣生命的经历，子、父、耶稣、基督都是一。不是仅仅子对我们是永远的生命，而父不是；乃是耶稣，就是那是子与父的基督，对我们是永远神圣的生命，作我们的分。根据约壹二章二十二至二十五节的上下文看，永远的生命就是耶稣、基督、子与父；这些都是永远生命的组成。因此，永远的生命也是那在我们里面运行，包罗万有、复合、内住之灵的元素。

19In verse 25 John continues, “And this is the promise which He promised us, the eternal life.” The singular pronoun “He,” referring to both the Son and the Father in the preceding verse, indicates that the Son and the Father are one. As far as our experience of the divine life is concerned, the Son, the Father, Jesus, and Christ are all one. It is not that only the Son and not the Father is the eternal life to us. It is that Jesus being the Christ as the Son and the Father is the eternal life to us for our portion. According to the context of verses 22 through 25, the eternal life is just Jesus, Christ, the Son, and the Father. All these are a composition of the eternal life. Hence, the eternal life is also an element of the all- inclusive, compound, indwelling Spirit who moves within us.

神圣的复合物

A DIVINE COMPOUND

20在约壹二章二十五节，那永远的生命就是生命的话，而生命的话就是耶稣、基督、父与子。这里有六项：耶稣、基督、父、子、生命的话、永远的生命。我们从圣经，特别从约翰一书，知道耶稣是基督，基督等于父与子，并且这一位也是生命的话和永远的生命。

20The eternal life in verse 25 is the Word of life, and the Word of life is Jesus, Christ, the Father, and the Son. Here we have six matters: Jesus, Christ, the Father, the Son, the Word of life, and eternal life. From the Bible, especially from 1 John, we know that Jesus is the Christ, that Christ equals the Father and the Son, and that this One is also the Word of life and the eternal life

21耶稣、基督、父、子、生命的话、永远的生命，这些摆在一起乃是一个神圣的复合物。这六项都是那复合为单一之膏油的元素。在耶稣有人性，在父有神性，在基督有受膏者。在耶稣有成为肉体，在基督有复活，在子有生命。因此，在这些元素有复合膏油一切的成分：神性、人性、成为肉体、钉十字架、复活和生命。我们若将约翰一书这些经节，连同出埃及三十章复合膏油之元素的记载，摆在一起来研读，就会看见出埃及三十章一切的元素，在这几节里都有。当然，这里有橄榄油、没药、肉桂、菖蒲、桂皮，还有五和三这两个数字。（见出埃在约壹二章，我们确有复合的膏油，那包罗万有的灵。然而，在这里不是仅仅有客观的膏油，乃是有主观的膏油涂抹，就是膏油主观的运行并工作。这主观的膏油涂抹就是我们所经历，那经过过程的三一神。不仅如此，这膏油涂抹教导我们关于那经过过程之三一神的事。比方说，若有人说基督不在我们里面，我们应当回答：『我从膏油涂抹的经历，知道耶稣基督在我里面。』此外，若有人想教导你，父、子、灵是三个分开的身位，你可以说，『我里面没有三个分开的身位。我从膏油涂抹的经历，知道我里面只有一位，这一位就是父、子、灵。』

21Together Jesus, Christ, the Father, the Son, the Word of life, and eternal life are a divine compound. All these six are elements that have been compounded into a single ointment. In Jesus we have humanity, with the Father we have divinity, and with Christ we have the anointed One. With Jesus we have the incarnation, with Christ we have there surrection, and with the Son we have life. Therefore, with these elements we have all the ingredients of the compound ointment: divinity, humanity, incarnation, crucifixion, resurrection, and life. If we study these verses in 1 John along with the record of the elements of the compound ointment in Exodus 30, we shall see that all the elements in Exodus 30 are found in these verses. To be sure, here we have the olive oil, the myrrh, the cinnamon, the calamus, and the cassia. We also have the numbers five and three (see In chapter two of 1 John we certainly have the compound ointment, the all - inclusive Spirit. However, here we do not have the ointment merely in an objective way; instead, we have the subjective anointing, that is, the subjective moving and working of the ointment. This subjective anointing is the processed Triune God experienced by us. Furthermore, this anointing teaches us concerning the processed Triune God. For example, if someone should say that Christ is not in us, we should reply, “From my experience of the anointing I know that Jesus Christ is in me.” Moreover, if someone should try to teach you that the Father, the Son, and the Spirit are three separate Persons, you may say, “I don’th ave three separate Persons within me. From my experience of the anointing I know that I have only One in me, and this One is the Father, the Son, and the Spirit.”

父、子、圣灵

AN ILLUSTRATION OF THE ONENESS

是一的例证

OF THE FATHER, THE SON, AND THE HOLY SPIRIT

22在马太二十八章十九节，主耶稣嘱咐祂的门徒说，『所以你们要去，使万民作我的门徒，将他们浸入父、子、圣灵的名里。』然而当使徒们在使徒行传执行这项吩咐时，那里并没有告诉我们，他们将信徒浸入父、子、圣灵的名里。使徒行传乃是告诉我们，信徒被浸入耶稣基督的名里。（徒二38。）这指明耶稣基督的名等于父、子、圣灵的名。这指明耶稣基督是父、子、圣灵。使徒们知道耶稣基督等于父、子、灵。因此，他们执行主的吩咐，藉著将信徒浸入耶稣基督的名，而将他们浸入父、子、圣灵的名里。这是父、子、灵是一这事实的例证。这是三一神，而我们在祂里面。在三一神里面，也就是在神圣的复合物，复合的膏油，就是那包罗万有的灵里。

22In Matthew 28:19 the Lord Jesus gave this charge to His disciples: “Go therefore and disciple all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” However, when the apostles carried out this charge in the book of Acts, we are not told that they baptized the believers into the name of the Father, the Son, and the Holy Spirit. Rather, in Acts we are told that the believers were baptized into the name of Jesus Christ (Acts 2:38). This indicates that the name of Jesus Christ equals the name of the Father, the Son, and the Holy Spirit. This indicates that Jesus Christ is the Father, the Son, and the Holy Spirit. The apostles knew that Jesus Christ was equal to the Father, the Son, and the Spirit. Therefore, they carried out the Lord’s charge to baptize the believers into the name of the Father and of the Son and of the Holy Spirit by baptizing them into the name of Jesus Christ. This is an illustration of the fact that the Father, the Son, and the Spirit are one. This is the Triune God, and we are in Him. To be in the Triune God is also to be in the divine compound, the compound ointment, which is the all-inclusive Spirit.