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马可福音生命读经 · 第1篇

引言（一）

A Word of Introduction (1)
1读经：以赛亚书42:1-4，6-7，49:5-7，50:4-7，52:13-53:12，马可福音10:45。我们从本篇信息起，开始马可福音的生命读经。马可福音不像约翰福音那样深奥，也不像马太福音包含那么多的教训。有些新约的读者可能认为马可福音是四福音的『加利利』，有些人可能想加利利能出甚么好的。然而，主耶稣却是来自加利利。
1Scripture Reading: Isa. 42:1-4, 6-7; 49:5-7; 50:4-7; 52:13— 53:12; Mark 10:45 With this message we begin the Life-study of the Gospel of Mark. Mark is not as profound as the Gospel of John, and it does not contain as many teachings as are found in the Gospel of Matthew. Some readers of the New Testament may think of Mark as the “Galilee” of the four Gospels, and some may wonder what good can come out of Galilee. However, the Lord Jesus came from Galilee
2主在加利利和犹太地的行动约翰福音主要的是记载主在犹太地的行动，以及祂在那里所说深奥的话。相反的，马可福音主要的是记载主在加利利的职事。马可对于主在犹太地的行动和教训，记载得不多。
2THE LORD’S MOVE IN GALILEE AND JUDEA The Gospel of John is mainly a record of the Lord’s move in Judea and of His profound words spoken there. Mark, on the contrary, is a record mainly of the Lord’s ministry in Galilee. Mark does not record much of the Lord’s move or teaching in Judea
3我们若要知道主在地上生活和尽职的历史，就必须学会如何把约翰福音和马可福音摆在一起来看。当这两卷福音书摆在一起时，我们就能看见主在加利利和犹太地的行动。犹太地是一个受人高度尊崇的省分，耶路撒冷城就在那里。但是加利利省却被人轻看、藐视。主在加利利行动的时间，比在犹太地行动的时间长。我们必须看见，马可福音主要的是记载主在加利利（不是在犹太地）的行动。约翰一章记载了许多与基督成为肉体有关的深奥的事。一节和十四节启示，太初有话，话与神同在，话就是神；这话成了肉体，支搭帐幕在我们中间。按照十四节，门徒也见过祂的荣耀，正是从父而来独生子的荣耀。约翰接著又说，律法是藉著摩西赐的，恩典和实际都是藉著耶稣基督来的。（17。）约翰在十八节说，『从来没有人看见神，只有在父怀里的独生子，将祂表明出来。』此外，约翰告诉我们，生命在话里面，这生命就是人的光。（4。）这些事都非常的深奥。
3If we would have a history of the Lord’s life and ministry on earth, we need to learn how to put together the Gospels of John and Mark. When these Gospels are put together, we can see the Lord’s move in the regions of Galilee and Judea. Judea was a highly respected province, and the city of Jerusalem was located there. But the province of Galilee was looked down upon and despised. The Lord’s move in Galilee covered a longer period of time than His move in Judea. We need to see that the record in the Gospel of Mark is a record primarily of the Lord’s move not in Judea but in Galilee. In the first chapter of the Gospel of John we have a record of profound matters related to Christ’sin carnation. Verses 1 and 14 reveal that in the beginning was the Word, that the Word was with God and was God, and that the Word became flesh and tabernacled among us. According to John 1:14, the disciples also saw the Lord’s glory, glory as of an only begotten from a father. In the first chapter of his Gospel John goes on to say that the law was given through Moses, but grace and reality came through Jesus Christ (v. 17). In verse 18 John says, “No one has ever seen God; the only begotten Son, who is in the bosom of the Father, He has declared Him.” Furthermore, John tells us that in the Word was life, and the life was the light of men (v. 4). All these matters are very profound
奴仆救主
the Slave-Savior
4我们在马可福音看见主是奴仆救主，这与约翰福音所启示的深奥事项，成为对比。马可福音没有约翰福音的神救主，马太福音的君王救主，或路加福音的人救主。马可福音陈明基督特别的一面，就是奴仆救主的一面。约翰福音讲到神，马太福音讲到君王，路加福音讲到人，马可福音则讲到奴仆。我们不大会期望听见关于一个奴仆超越、深奥且希奇的事迹。就一面来说，讲解马可福音并不容易。在雅各书生命读经里，我们著重说到保罗著作和雅各书的对比。保罗的著作比雅各的著作在水平上高很多。保罗的著作是在神圣的水平上，在神的水平上，启示神圣的分赐，为著完成神的永远定旨。因此，保罗的书信有神圣经纶的启示。雅各书的水平远低于保罗的书信。保罗的著作是在神圣的水平上，雅各书则在人的水平上，强调基督徒实行上的完全。雅各在书信中论到敬虔与性格的事。雅各书和保罗书信之间的不同实在非常大。我们怎能把属人水平上的事物与神圣水平上的事物作比较？怎能拿基督徒实行上的完全与神圣的经纶相比较，或是拿道德的生活与活基督相比较？这是无从比较的。我们若要明白基督徒实行上的完全是甚么意义，就要来看雅各书。论到基督徒的完全，没有比雅各书再好的了。譬如，你想想看，雅各怎样论到智慧：『惟独从上头来的智慧，先是纯洁的，后是和平的、和蔼的、柔顺的，满有怜悯和善果，没有偏见，没有假冒。』（三17。）雅各又说，『并且义的果子，乃是由那些制造和平的人，在和平中所种植的。』（18。）这种教导的确比孔子的教导高明得多。关于基督徒的完全和人的道德，雅各书是卓越的。因此，我们在这一方面都应当尊重雅各。然而，无论雅各所写论到基督徒之完全的著作何等卓越，他只不过留在人的水平上，而人的水平是不能与神圣的水平相比的。
4In contrast to the profound matters revealed in the Gospel of John, in Mark’s Gospel we see the Lord as the Slave-Savior. In the Gospel of Mark we do not have the God-Savior, as in John, the King-Savior, as in Matthew, or the Man-Savior, as in Luke. The Gospel of Mark presents a particular aspect of Christ, the aspect of the Slave-Savior. In John we have God; in Matthew, the King; in Luke, the Man; and in Mark, the Slave. We would hardly expect to hear excellent, profound, marvelous things about a slave. There is a sense in which it is not easy to speak on the Gospel of Mark. In the Life-study of James we emphasized the contrast between the writings of Paul and the book of James. The writings of Paul are on a much higher level than those of James. Paul’s writings are on a divine level, on God’s level, and reveal the divine dispensing for the fulfillment of God’s eternal purpose. Therefore, in the Epistles of Paul we have a revelation of the divine economy. The book of James is on a much lower level. Whereas Paul’s writings are on a divine level, the book of James is on a human level and emphasizes practical Christian perfection. In his Epistle James deals with matters of godliness and character. The differences between the Epistle of James and the Epistles of Paul are actually very great. How could we compare something on the human level with something on the divine level? How can we compare practical Christian perfection with the divine economy, or compare living ethically with living Christ? There is no comparison. If we would know the meaning of practical Christian perfection, we need to come to the Epistle of James. Concerning Christian perfection, nothing is better than the book of James. Consider, for example, what James says concerning wisdom: “But the wisdom from above is first pure, then peaceable, forbearing, compliant, full of mercy and good fruits, impartial, unfeigned” (James 3:17). James also says, “The fruit of righteousness is sown in peace by those who make peace” (v. 18). This teaching certainly is much higher than that of Confucius. Concerning Christian perfection and human ethics, the book of James is excellent. In this regard we all need to respect James. Nevertheless, no matter how excellent James’ writing may be regarding Christian perfection, he remains on the human level, and the human level cannot compare to the divine level.
5我们多多少少可以用保罗和雅各著作之水平的对比，来说明马可与其他福音书的对比。譬如，我们怎能将奴仆和神相比？不仅这样，我们怎能将奴仆和王相比？显然的，马可福音比约翰、马太、与路加福音低得多。约翰福音记载许多主所说深奥的话：『我就是…生命』，（十四6，）『我是世界的光』，（八12，）以及『我是复活』。（十一25。）这样的话不在马可福音里。但是马可福音却有奇妙奴仆的绝佳记载。马可福音有一些东西，是约翰、马太、路加福音所没有的。
5To a certain extent we may use the contrast of the levels of the writings of Paul and James as an illustration of the contrast between Mark and the other Gospels. How, for instance, can we compare a slave with God? Furthermore, how can we compare a slave with a king? Apparently, the Gospel of Mark is on a much lower level than that of John, Matthew, and Luke. As recorded in John’s Gospel, the Lord says such profound things as “I am the life” (14:6), “I am the light of the world” (8:12), and “I am the resurrection” (11:25). Such words cannot be found in the Gospel of Mark. However, in the Gospel of Mark we have the excellent record of a wonderful Slave. In the Gospel of Mark we have something that cannot be found in John, Matthew, or Luke.
6主耶稣是奇妙且包罗万有的。甚至祂的名称为奇妙。（赛九6。）主不仅在祂的神性上是奇妙的，在祂的人性上也是奇妙的。我们在那里看见主耶稣人性的描绘？说路加福音强调主的人性是不错的。路加在他的福音书里陈明主是一个正常的人，是一个完全合乎标准的人。我们在这样一个人身上看见人性的美德、超绝和优美。然而，甚至这一切还不能与马可福音里主的人性相比。在马可福音里，我们看见基督的美德在祂人性里美丽的彰显。我相信马可福音比路加福音能给我们看见更多主在人性中优越的美德。四福音中只有一卷－约翰福音－是论到主的神性。另外三卷福音书，就是所谓的对观福音书，都是论到主的人性。『对观』一辞指明，马太、马可、与路加福音都有同一观点，就是主的人性观点。我们在这三卷福音书中看见基督人性的各方面：主作王的人性（马太），主作一个标准人的人性（路加），以及主作奴仆的人性（马可）。
6The Lord Jesus is wonderful and all-inclusive. Even His name is called Wonderful (Isa. 9:6). The Lord is wonderful not only in His divinity but also in His humanity. Where do we see a portrait of the humanity of the Lord Jesus? It is correct to say that the Gospel of Luke emphasizes the Lord’s humanity. In his Gospel Luke presents the Lord as a normal man, as a man fully up to standard. With such a man we see human virtue, excellence, and beauty. However, not even all this can compare with the aspect of the Lord’s humanity seen in the Gospel of Mark. In Mark we see a beautiful expression of Christ’s virtues in His humanity. I believe that more of the Lord’s excellent virtues in His humanity are seen in the Gospel of Mark than in the Gospel of Luke. Only one of the four Gospels—the Gospel of John—is on the Lord’s divinity. The other three Gospels, called the synoptic Gospels, are on the Lord’s humanity. The word “synoptic” indicates that the Gospels of Matthew, Mark, and Luke all have the same view, the view of the Lord’s humanity. In these three Gospels we see different aspects of Christ in His humanity: the Lord’s humanity in being the King (Matthew), the Lord’s humanity in being a man who is up to standard (Luke), and the Lord’s humanity in being a Slave (Mark
7假定美国总统任期届满以后，愿意作看门的。他总统的任期届满，竟愿意降卑作看门的去伺候别人，这岂不是很好么？这样一个人在作总统时的优越，不能与他作看门时的优越相比。但我相信，大部分市民会欣赏他作看门的，远超过欣赏他作总统。在他作总统的时候，我们不会看见太多他人性的美丽；但是，他若当个看门的，伺候别人，我们会看见他人性的美丽和美德。一个人担任过美国总统的高职后，再去当看门的，这是何等美丽！我怀疑有那一个人在总统的面前会觉得舒坦；然而，我们若在看门的面前，必定很舒坦。我们若能看见一位前任总统作个看门的，那真是太好了！因为我们会看见他身上超越的人性美德！
7Suppose the President of the United States, after completing his term of office, would serve as a janitor. After being President, he would willingly lower himself to become a janitor to serve others. Would this not be excellent? The excellency of such a man in his presidency could not compare with the excellency in his becoming a janitor. I believe that most citizens would appreciate him more in his being a janitor than in his being a President. With him as a President we would not see as much of the beauty of his humanity. But if he would become a janitor to serve others, we would see the beauty, the virtue, in his humanity. How beautiful for a person, after occupying the high office of President of the United States, to become a janitor! I doubt that any of us would feel comfortable in the presence of a President, but we would all feel comfortable with a janitor. How excellent it would be to see a former President working as a janitor, for we would see in him excellent human virtue!
8你喜欢那一个－总统还是看门的？我宁愿和看门的同处，而不愿意和总统同处。如果总统邀请我在白宫住宿，我不会感觉宾至如归。然而，若有一位前任总统当了看门的，邀请我到他家里住宿一夜，我会觉得非常舒适。我用总统成为看门的为例子，来帮助我们看见，马可福音与其他福音书之间相关的地位。我们在马太福音看见主耶稣的王权，在马可福音却看见主作奴仆。你喜欢那一个－作王的主，还是作奴仆的主？你喜欢一位作王的耶稣，还是奴仆耶稣？我们天然会倾向于欣赏主作王，胜过欣赏主作奴仆。但是我们都需要欣赏马可福音所启示，那位作奴仆救主的主。如果我们这样欣赏主，就领会马可福音的价值。
8Which kind of person do you prefer—a President or a janitor? I would rather be with a janitor than with a President. If the President were to invite me to spend the night at the White House, I would not feel at home. But if a former President were to become a janitor and invite me into his home for the night, I would feel very comfortable. I use the illustration of a President becoming a janitor to help us see the position of the Gospel of Mark in relation to the other Gospels. In the Gospel of Matthew we see the Lord Jesus in His kingship, but in the Gospel of Mark we see the Lord in His slavery. Which do you prefer—the Lord as a King or the Lord as a Slave? Do you prefer a King-Jesus or a Slave- Jesus? Naturally, we may be inclined to appreciate the Lord as a King more than as a Slave. But we all need to appreciate the Lord as the Slave-Savior revealed in Mark. If we appreciate the Lord in this way, then we shall understand the value of the book of Mark
9马可福音生动的记载主作奴仆的人性。马可福音末了几章，篇幅特别长也特别详细，因为马可的目的是要用详细的记录，给我们看见主作奴仆那优美的人性美德。
9In the Gospel of Mark we have a vivid record of the Lord’s humanity as a Slave. The last chapters of Mark are especially long and detailed. The reason is that Mark’s purpose is to provide a detailed record to show the beauty of the Lord as a Slave in His human virtues
主行动的记载
A RECORD OF THE LORD’S ACTS
并祂人性美德的描绘
AND A DESCRIPTION OF HIS HUMAN VIRTUES
10明白马可福音的关键，乃是在这卷福音里看见主所作的，比祂所说的多。马可并没有记载许多主的教训。譬如，他没有包括主在山上的信息。（太五～七。）马可也没有把马太和路加的长篇豫言和许多比喻包括在内。马可福音大部分的篇幅是详细记载主的行动。他写出许多细微的点，为要描绘基督作奴仆救主之人性的优美和超越。我们若看见这一点，就会宝爱马可福音了。明白马可福音的秘诀，在于看见这卷书生动、详尽的描绘主耶稣优越、美妙的人性美德。实际上，要讲解这卷福音，相当不容易。头三章所启示的，就需要二十篇以上的信息，才能说得详尽，因为这卷福音所记载主的人性，非常生动、详尽。马可福音里，主人性美德的图画，是何等美妙！我们需要主赐给特别的发表，才能讲说这些事。这些年来，我已经习惯讲包罗万有的基督，召会，以及复合、经过过程、内住的灵。现在我们来到马可福音，我觉得我需要另一种发表，我仰望主把这种发表赐给我。
10A key to understanding the Gospel of Mark is that in this Gospel we see much more of the Lord’s acts than of His words. Mark does not record very much of the Lord’s teaching. For example, he does not include the message the Lord gave on the mountain (Matt. 5—7). Neither does Mark include the lengthy prophecies and many of the parables found in Matthew and Luke. For the most part, Mark gives us a detailed record of the Lord’s acts. He includes many small points in order to present a portrait of the beauty and excellence of the humanity of Christ as the Slave - Savior. If we see this, we shall love the Gospel of Mark. The secret to understanding the Gospel of Mark is to see that this book describes in a vivid, detailed way the excellent and marvelous human virtues of the Lord Jesus. Actually, it is quite difficult to speak on this Gospel. More than twenty messages would be needed to cover what is revealed only in the first three chapters, because the record of the Lord’s humanity in this Gospel is so vivid and detailed. How marvelous is the picture of the virtues of the Lord’s humanity in the Gospel of Mark! We need a particular kind of utterance from the Lord to speak of these matters. Throughout the years I have become accustomed to speaking on the all-inclusive Christ, the church, and the compound, processed, indwelling Spirit. But when we come to the Gospel of Mark, I sense the need for a different kind of utterance, and I look to the Lord for it.
马可福音的著者
THE WRITER OF THE GOSPEL OF MARK
11这卷福音书的作者马可，又称约翰，（徒十二25，）是一位马利亚的儿子，（这马利亚在耶路撒冷召会中，与使徒彼得很接近－12，）也是巴拿巴的表弟。（西四10。）他陪同巴拿巴与保罗尽职，（徒十二25，）并参与保罗第一次出外向外邦人尽职的旅程，（十三5，）到了别加却离开保罗回去了。（13。）由于他中途折返，保罗第二次出外尽职时，拒绝带他同去；那时巴拿巴与保罗分手，马可就参与巴拿巴的工作。（十五36～40。）然而，在保罗晚年，直到他殉道，马可都是与他十分接近，（西四，门24，）并在服事的事上对他有用处。（提后四11。）马可与彼得很接近，也许一直如此，因为彼得把他当作自己的儿子。（彼前五13。）
11The writer of this Gospel was Mark, who was also called John (Acts 12:25), the son of one of the Marys (who was close to the Apostle Peter in the church at Jerusalem, Acts 12:12). He was also the cousin of Barnabas (Col. 4:10). He accompanied Barnabas and Saul in their ministry (Acts 12:25), and joined Paul in the first journey of his ministry to the Gentiles (Acts 13:5). However, Mark left Paul and turned back at Perga (Acts 13:13). Due to the fact that he had turned back, he was rejected by Paul in his second journey. Mark then joined Barnabas in his work, at which time Barnabas separated himself from Paul (Acts 15:36-40). However, Mark was close to Paul in his later years (Col. 4:10; Philem. 24) and useful to him for his ministry 10 until Paul’s martyrdom (2 Tim. 4:11). He was close to Peter, probably continually, since Peter considered him his son (1 Pet. 5:13).
马可福音的特点
FEATURES OF MARK’S GOSPEL
12在召会初期，马可福音就被认为是经由彼得口述，马可笔录的；在救主福音的服事中，彼得从始（一16～18）至终（十四54，66～72）都伴随著主。马可福音的记载是按著历史的次序，比别的福音书更富历史事实的细节。彼得在行传十章三十六至四十二节的话，就是这全本福音的概述。关于马可福音，我们需要记住三件事：第一，这卷福音是记录彼得所陈述神儿子耶稣基督的历史；第二，这卷福音是照著历史的次序写的；第三，这卷福音的历史事实比其他福音书更详尽。事实上，马可福音可以当作彼得福音。彼得把主耶稣的事迹口述给马可，马可就记载下来。这卷福音又照著历史的次序，将主的传记告诉我们。相反的，马太的记载是照著道理写的。我们若要照著历史的次序，晓得主生活的事迹，就需要读马可福音。不仅如此，马可的历史事实比其他福音书更为详尽。我们已指出，马可注意主的行动，远超过注意主说的话，这正适合马可描绘主是奴仆的目的。奴仆重在作工，不重在说话。因此，马可陈明主行动的细节。
12From the early days of the church Mark’s Gospel has been considered a written account of the oral presentation of Peter, who accompanied the Savior in His gospel service from its beginning (Mark 1:16-18) to its end (14:54, 66-72). The record is according to historical sequence and gives more details of historical facts than the other Gospels do. The entire Gospel is summarized in Peter’sword in Acts 10:36-42. Concerning the Gospel of Mark we need to keep three matters in mind: first, that this Gospel is a written account of Peter’s presentation of the history of Jesus Christ, the Son of God; second, that this Gospel was written according to historical sequence; and third, that this Gospel gives more details of historical facts than the other Gospels do. The Gospel of Mark may actually be regarded as the Gospel of Peter. Peter presented the story of the Lord Jesus orally to Mark, and Mark put this story into writing. This Gospel also gives us a biography of the Lord according to historical sequence. The record in Matthew, on the contrary, gives us a record according to doctrine. If we would know the actual incidents of the Lord’s life according to historical sequence, we need the Gospel of Mark. Furthermore, Mark gives more details of historical facts than the other Gospels do. As we have already pointed out, Mark pays much more attention to the Lord’s action than to His speaking. This fits Mark’s purpose in portraying the Lord as a Slave. A slave is one who works, not one who talks a great deal. Therefore, Mark presents the details of the Lord’s actions
13约翰介绍神救主，著重救主在人性里的神性；马太介绍君王救主；马可介绍奴仆救主；路加介绍人救主。马太、马可与路加，是采取同一观点，在不同方面叙述救主带著神性的人性。马可既然介绍救主是奴仆，就没有说到祂的家谱和身分，因为奴仆的祖先是不值一题的。他也无意叫我们对这位奴仆美妙的言语有甚么深刻的印象，（就如马太所记祂对诸天之国奇妙的教训和比喻，约翰所记祂对神圣真理的深奥启示，）却有意使我们对祂在福音服事中超绝的作为，有深刻的印象；他比别的福音书提供更多细节，描绘奴仆救主在为著神拯救罪人的服事上，所显出的殷勤、忠信和其他的美德。马可福音是以赛亚四十二章一至四节、六至七节，四十九章五至七节，五十章四至七节，五十二章十三节至五十三章十二节，关于基督是耶和华奴仆之豫言的应验，以及腓立比二章五至十一节，关于基督是神奴仆之教训的详述。祂殷勤工作，祂需要食物和歇息，（可三20～21，六31，）祂也动怒、（三5、）叹息，（七34，）并祂对人的亲爱，（十21，）都优美的表现出祂人性的美德和完全；而祂是主，（二28，）祂无所不知，（8，）祂有能力行神迹，祂有权柄赶鬼、（一27，三15、）赦罪、（二7，10、）并平静风和海，（四39，）又都完全显明祂神性的荣耀和尊贵。何等一位神的奴仆！何等可爱，令人赞赏！这样一位奴仆作了奴仆救主来服事罪人，以祂的生命作他们的赎价，（十45，）为要成就祂所隶属之神的永远定旨。
13John presents the God - Savior, emphasizing the Savior’s deity in His humanity. Matthew presents the King - Savior; Mark, the Slave - Savior; and Luke, the Man - Savior. Matthew, Mark, and Luke are synoptic concerning the Savior’s humanity in different aspects, with His deity. Since Mark presents the Savior as a Slave, he does not tell His genealogy and status, as the ancestry of a slave is not worthy of note. Mark also does not intend to impress us with the Slave’s wonderful words (as Matthew does with His marvelous teachings and parables concerning the heavenly kingdom, and John with His profound reve lations of divine truths), but he impresses us with His excellent deeds in His gospel service, providing more detail than the other Gospels, in order to portray the Slave - Savior’s diligence, faithfulness, and other virtues in the saving service He rendered to sinners for God. In Mark’s Gospel is the fulfillment of the prophecy concerning Christ as the Slave of Jehovah in Isaiah 42:1-4, 6-7; 49:5-7; 50:4-7; 52:13 — 53:12, and the details of the teaching regarding Christ as the Slave of God in Philippians 2:5-11. His diligence in labor, His need of food and rest (Mark 3:20-21; 6:31), His anger (3:5), His groaning (7:34), and His affection (10:21) display beautifully His humanity in its virtue and perfection. His lordship (2:28), His omniscience (2:8), His miraculous power, and His authority to cast out demons (1:27; 3:15), to forgive sins (2:7, 10), and to silence the wind and the sea (4:39) manifest in full His deity in its glory and honor. What a Slave of God! How lovely and admirable! Such a Slave served sinners as their Slave - Savior, with His life as their ransom (10:45), for the fulfillment of the eternal purpose of God, whose Slave He was.