第三週 • 綱目

w03-outline-ch

作為聖膏油之複合膏油的內在意義與啟示—經過過程之三一神的複合、包羅萬有之靈完滿的豫表

  讀經：出三十22~30，林前十五45下，約七37~39，腓一19

週　一

壹　聖膏油，就是橄欖油與四種香料『按調製香品者之法』複合成的膏油，乃是耶穌基督之靈完滿的豫表，這靈就是基督藉着死與復活成了那經過過程的三一神複合、包羅萬有、賜生命的靈—出三十22~25，林前十五45下，約七37~39，腓一19：

一　這複合膏油的成分意義如下：

1　流質的沒藥是埋葬時所用的香料（約十九39），表徵基督寶貴的死（羅六3）：

a　沒藥也用作止痛劑，以減輕死亡的痛苦；主耶穌被釘十字架時，有人拿沒藥調和的酒給祂，要減輕祂的痛苦—可十五23。

b　沒藥也能用來治好身體不當的分泌；在我們的人生中，有許多不當的分泌物，但主在十字架上的死治好了這個難處。

2　香肉桂表徵基督之死的甜美與功效—羅八13：

a　肉桂可以用為增強衰弱心臟的處方。

b　當我們將在那靈裏之主的死，應用到我們內裏的所是裏，我們的心就會被增強，使我們在主裏快樂歡喜—腓四4，尼八10。

3　香菖蒲，出自一種在沼澤或泥濘之處往上生長的蘆葦，表徵基督寶貴的復活—弗二6，西三1，彼前一3。

4　桂皮，古時用以驅逐蛇蟲，表徵基督復活的驅逐大能；桂皮驅逐一切邪惡的『昆蟲』，特別是古蛇魔鬼—腓三10。

5　橄欖油作為複合膏油的基本成分，表徵神的靈是複合之靈的基礎—創一2。

週　二

二　四這數字表徵以人為首（26）的受造之物（結一5），一這數字表徵獨一的神（申四35，提前二5），所以，四種香料表徵在神創造裏基督的人性，一欣橄欖油表徵獨一的神帶着祂的神性；因此，橄欖油與四種香料相調，表徵在複合的靈裏，神與人，神性與人性的複合、調和—利二4與註2。

三　豫備橄欖油和四種香料，都必須經過壓榨或切割的過程，表徵神的靈藉着基督的受苦（太二六36）成了基督的靈（羅八9）。

週　三

四　不僅如此，四種香料的分量有三個完整的五百舍客勒單位，中間的五百舍客勒分開為兩半，表徵在復活裏的三一神，第二者（子）藉着在十字架上的死『分開了』。

五　在聖經裏，五是負責任的數字（太二五2與註1），因此，複合膏油的五種元素以及四種香料的三個五百舍客勒單位，表徵三一神在復活裏作為大能、能力，為着擔負責任。

六　三和五這兩個數字與神的建造有關（見創六15註2），所以複合膏油中這兩個數字，表徵複合的靈裏有神建造的元素。

七　基於前述意義，四種香料與橄欖油複合成一種膏油，表徵藉着基督的成為肉體、人性生活、釘十字架、復活和升天等過程，上述元素就與神的靈調和，產生複合的靈，為着建造神永遠的居所。

週　四

貳　複合的膏油，就是聖膏油，用以膏抹帳幕及其一切器物、祭壇和壇的一切器具、洗濯盆和盆座以及祭司，使這一切成為聖別，分別為聖歸與神，為着祂神聖的定旨—出三十26~30，彼前一2，林前六11，羅十五16：

一　這膏油表徵三一神藉着基督的成為肉體、釘死與復活，經過過程並終極完成為包羅萬有複合的靈，臨到蒙祂揀選並救贖的人，以祂自己膏抹他們，使祂自己與他們成為一，並使他們與祂成為一—約二十22，約壹二20、27，林後一21，林前六17。

二　這樣的膏抹既是複合的靈在我們裏面的運行，就實施在我們身上，且將經過過程並終極完成之三一神的一切成分，加到我們裏面的所是裏，使我們裏面的人，憑神聖的元素在神聖的生命裏得以長大，並使我們與神調和為一—西二19。

三　聖膏油僅僅為着一個目的，就是膏抹神的居所和祭司體系（參彼前二5）；因此，惟有為着神的居所和祭司體系的人，纔能享受複合、包羅萬有的靈。

週　五

叁　橄欖油所表徵神的靈不再僅僅是油，如今它乃是複合着一些成分的油；關於這點，約翰七章三十九節說，『耶穌這話是指着信入祂的人將要受的那靈說的；那時還沒有那靈，因為耶穌尚未得着榮耀』：

一　這意思是，主得着榮耀（就是祂的復活—路二四26）以前，還沒有複合的靈；乃是基督復活以後，這靈的複合或調和，纔得以完成。

二　當這靈還是神的靈，祂只有神聖的元素；當祂藉着基督的成為肉體、釘十字架並復活，成了耶穌基督的靈之後，祂就兼有神聖與屬人的元素，連同基督成為肉體、釘十字架和復活的一切素質和實際。

三　這聖膏油所豫表之包羅萬有複合的靈，乃是耶穌基督之靈全備的供應，就是基督身體的供應，藉此我們能在身體裏、藉着身體並為着身體活基督，以顯大基督—腓一19~21上。

週　六

肆　我們這些信徒都已經被複合的膏油，就是包羅萬有的靈所膏抹；詩篇一百三十三篇二節描述膏油如何從亞倫的頭上流到鬍鬚，又流到他的衣襟；這表徵整個基督的身體都被那靈所膏抹：

一　一的立場就是經過過程的三一神作為聖膏油，複合的靈，應用到我們身上—1~3節。

二　我們要被膏油所『油漆』（約壹二20、27），就必須與召會是一；這樣，我們自然就享受到膏油和其中各種成分的塗抹；取用這膏油所產生的一，是何等的奇妙！

Week Three

The Intrinsic Significance and Revelation of the Compound Ointment as the Holy Anointing Oil— a Full Type of the Compound, All-inclusive Spirit of the Processed Triune God

Hymns: E242

Scripture Reading: Exo. 30:22-30; 1 Cor. 15:45b; John 7:37-39; Phil. 1:19

§ Day 1

I. The holy anointing oil, a compound ointment of olive oil and four spices, “compounded according to the work of a compounder,” is a full type of the Spirit of Jesus Christ, the compound, allinclusive, life-giving Spirit of the processed Triune God, whom Christ became through His death and resurrection—Exo. 30:22- 25; 1 Cor. 15:45b; John 7:37-39; Phil. 1:19:

A. The significances of the ingredients of this compound anointing oil are as follows:

1. Flowing myrrh, a spice used in burial (John 19:39), signifies the precious death of Christ (Rom. 6:3):

a. Myrrh was also used as a painkiller to reduce the suffering of death; when the Lord Jesus was being crucified, He was offered wine mixed with myrrh to reduce His pain—Mark 15:23.

b. Myrrh can also be used for healing the body when it gives off the wrong kind of secretion; in our human life there are many wrong secretions, but the Lords death on the cross corrects this problem.

2. Fragrant cinnamon signifies the sweetness and effectiveness of Christs death—Rom. 8:13:

a. Cinnamon was prescribed to stimulate a weak heart.

b. When we apply the Lords death in the Spirit to our inner being, our heart is stimulated to make us happy and joyful in the Lord—Phil. 4:4; Neh. 8:10.

3. Fragrant calamus, from a reed that grew upward in a marsh or muddy place, signifies the precious resurrection of Christ—Eph. 2:6; Col. 3:1; 1 Pet. 1:3.

4. Cassia, used in ancient times to repel insects and snakes, signifies the repelling power of Christs resurrection; cassia repels all the evil “insects” and especially the old serpent, the devil—Phil. 3:10.

5. Olive oil as the base of the compound ointment signifies the Spirit of God as the base of the compound Spirit—Gen. 1:2.

§ Day 2

B. Since the number four signifies the creatures (Ezek. 1:5), of which man is the head (Gen. 1:26), and the number one signifies the unique God (Deut. 4:35; 1 Tim. 2:5), the four spices signify the humanity of Christ in Gods creation, and the one hin of olive oil signifies the unique God with His divinity; thus, the blending of olive oil with the four spices signifies the compounding, the mingling, of God and man, of divinity and humanity, in the compound Spirit—Lev. 2:4 and footnote 3.

C. The olive oil and the four spices were all prepared through a process of either pressing or cutting, signifying that the Spirit of God became the Spirit of Christ (Rom. 8:9) through Christs sufferings (Matt. 26:36).

§ Day 3

D. Furthermore, the measure of the four spices, being three complete units of five hundred shekels each, the middle five hundred shekels being split into two parts, signifies the Triune God in resurrection, the second, the Son, being “split” by His death on the cross.

E. Since in the Bible five is the number for responsibility (25:2 and footnote 1), the five elements in the compound ointment and the three units of five hundred shekels of the four spices signify the Triune God in resurrection as the power, the capability, for bearing responsibility.

F. Since the numbers three and five are related to Gods building (see footnote 152 in Gen. 6), these numbers in the compound ointment signify that in the compound Spirit there is the element for Gods building.

G. Based on the above significances, the compounding of the four spices with the olive oil to make an anointing oil signifies the mingling of the abovementioned elements with the Spirit of God through the process of Christs incarnation, human living, crucifixion, resurrection, and ascension to produce the compound Spirit for the building of Gods eternal dwelling place.

§ Day 4

II. The compound ointment, the holy anointing oil, was used to anoint the tabernacle with all its furniture, the altar with all its utensils, the laver and its base, and the priests, to make all these things holy, separated, sanctified, to God for His divine purpose—Exo. 30:26-30; 1 Pet. 1:2; 1 Cor. 6:11; Rom. 15:16:

A. This ointment signifies the Triune God processed and consummated through Christs incarnation, crucifixion, and resurrection to become the all-inclusive compound Spirit to reach His chosen and redeemed people and to anoint them with Himself, making Himself one with them and making them one with Him—John 20:22; 1 John 2:20, 27; 2 Cor. 1:21; 1 Cor. 6:17.

B. Such an anointing, being the moving of the compound Spirit within us, applies to us and also adds all the elements of the processed and consummated Triune God into our inner being so that our inner man may grow in the divine life with the divine elements and we may be mingled with God as one—Col. 2:19.

C. The holy anointing oil is solely for the purpose of anointing Gods dwelling place and the priesthood (cf. 1 Pet. 2:5); hence, only those who are for Gods dwelling place and for the priesthood can have the enjoyment of the compound, all-inclusive Spirit.

§ Day 5

III. The Spirit of God, signified by olive oil, is no longer merely oil, but now it is oil compounded with certain ingredients; regarding this, John 7:39 says, “But this He said concerning the Spirit, whom those who believed into Him were about to receive; for the Spirit was not yet, because Jesus had not yet been glorified”:

A. This means that before the Lords glorification, which was His resurrection (Luke 24:26), the compound Spirit was not yet; it was after Christs resurrection that the compounding, or the blending, of such a Spirit was completed.

B. When the Spirit was the Spirit of God, He had only the divine element; after He became the Spirit of Jesus Christ through Christs incarnation, crucifixion, and  resurrection, the Spirit had both the divine element and the human element, with all the essence and reality of the incarnation, crucifixion, and resurrection of Christ.

C. This all-inclusive compound Spirit, typified by the holy anointing oil, is the bountiful supply of the Spirit of Jesus Christ, the supply of the Body of Christ, by which we can live Christ for His magnification in the Body, through the Body, and for the Body—Phil. 1:19-21a.

§ Day 6

IV. As believers, we have been anointed with the compound ointment, with the all-inclusive Spirit; Psalm 133:2 describes how the anointing oil flowed down from Aarons
head to his beard and then to the hem of his garments; this signifies that the whole Body is anointed with the Spirit:

A. The ground of oneness is simply the processed Triune God as the holy anointing oil, the compound Spirit, applied to our being—vv. 1-3.

B. In order to be “painted” by the ointment (1 John 2:20, 27), we must be one with the church; then we will spontaneously enjoy the application of the anointing oil with all its elements; how marvelous is the oneness produced by the application of this ointment!