Books
马可福音生命读经 · 第10篇

奴仆救主完成福音服事的路（四）

The Ways the Slave-Savior Carried out His Gospel Service (4
1读经：马可福音二章二十三节至三章六节。在本篇信息中，我们要继续来看奴仆救主完成福音服事的路。按照二章二十三至二十八节，祂宁顾从者饥饿，不顾宗教规条；按照三章一至六节，祂宁顾苦者得释，不顾宗教仪式。
1Scripture Reading: Mark 2:23—3:6 In this message we shall continue to consider the ways the Slave-Savior carried out His gospel service. According to 2:23-28, He cared for His followers’ hunger rather than for religion’s regulation, and according to 3:1-6 He cared for the relief of the suffering one rather than for the ritual of religion
宁顾从者饥饿，不顾宗教规条
CARING FOR HIS FOLLOWERS’ HUNGER rather than for religion’s regulation
2马可二章二十三节说，『当安息日，耶稣从麦地经过，祂的门徒行路的时候，掐起麦穗来。』我相信主耶稣故意带领祂的跟从者当安息日从麦地经过。祂当然知道那天是安息日。照理说，祂不应该当安息日决定从麦地经过，因为那牴触了守安息日的规条。然而，祂是牧人，带领所有跟从祂的人，就是祂的羊，从麦地经过；麦地就成了他们的草场。二十三节说，『祂的门徒行路的时候，掐起麦穗来。』在这里我们看见，门徒吃新鲜的麦穗。藉著这样吃麦穗，他们就满足了。在二十四节，『法利赛人对祂说，看哪，他们为甚么作安息日不可作的事？』安息日是为著叫犹太人记念神完成创造的工作，（创二2，）守住神与他们立约的证据，（结二十12，）并记念神给他们的救赎。（申五15。）因此，在宗教的法利赛人眼中，渎犯安息日是非常严重的事。对他们来说，主的门徒当安息日掐起麦穗，是不可作的事，是不合乎圣经的。我们将会看见，法利赛人没有充分的圣经知识。他们按著自己贫乏的知识，只顾遵守安息日的仪式，却不顾人的饥饿。遵守虚空的仪式，真是愚昧！
2Mark 2:23 says, “And it came about that He passed through the grainfields on the Sabbath, and His disciples began to make their way, picking the ears of grain.” I believe that the Lord Jesus purposely led His followers into the grainfields on the Sabbath. He certainly knew that it was a Sabbath day. As a rule, He should not have made a decision to pass through the grainfields on the Sabbath, for that was a breaking of the regulation concerning the keeping of the Sabbath. Nevertheless, He, as the Shepherd, led all of His followers, His sheep, into the grainfields, and those fields became their pasture. Verse 23 says that “His disciples began to make their way, picking the ears of grain.” Here we see that the disciples were eating the fresh ears of grain. Through this kind of eating they were satisfied. In verse 24 “the Pharisees said to Him, Look! Why are they doing on the Sabbath what is not lawful?” The Sabbath was for the Jews to remember God as the Creator (Gen. 2:2), to keep the sign of God’s covenant with them (Ezek. 20:12), and to remember God’s redemption of them (Deut. 5:15). Hence, to profane the Sabbath was a serious matter in the eyes of the religious Pharisees. To them it was not lawful, not scriptural, for the Lord’s disciples to pick ears of grain on the Sabbath. As we shall see, the Pharisees did not have adequate knowledge of the Scriptures. According to their meager knowledge, they cared for the ritual of keeping the Sabbath, not for the hunger of the people. What folly to observe a vain ritual
真大卫
The Real David
3在马可二章二十五至二十六节，我们看见主回答法利赛人：『大卫和跟从他的人，缺乏饥饿之时所作的，你们没有念过么？他当大祭司亚比亚他的时候，怎样进了神的殿，且吃了祭司以外人不可吃的陈设饼，又给跟从他的人吃。』法利赛人说主的门徒在麦地掐麦穗吃是不可以的，定罪他们的所行违反了圣经。但主回答说，你们没有念过么？主向他们指出，圣经的另一面称义祂和祂的门徒。这定罪法利赛人对圣经缺少充分的认识。
3In Mark 2:25-26 we see the Lord’s reply to the Pharisees: “Have you never read what David did when he was in need and was hungry, he and those with him? How he entered into the house of God when Abiathar was high priest, and ate the bread of the presence, which is not lawful for anyone to eat except the priests, and he gave also to those who were with him?” The Pharisees said that it was not lawful for the Lord’s disciples to pick the ears in the grainfields and eat. The Pharisees condemned them for acting contrary to Scripture. But the Lord asked them, “Have you not read?” He pointed out to them another aspect of the truth in the Scriptures that justified Him and His disciples. This condemned the Pharisees for lacking adequate knowledge of the Scriptures.
4主在这几节的回答，指明祂读经的路必定是绝佳的。主在这里似乎对法利赛人说，『大卫所作的，你们岂没有念过么？你们这班宗教徒尊重圣经到极点，岂没有念过大卫怎样进了神的殿，吃了陈设饼，又给跟从他的人吃？你们岂不知大卫带领跟从他的人作了这件事么？还是你们要说大卫把他们带领错了？』主研读圣经的路是何等的超绝！我们都需要跟祂学。在犹太人眼中，主是没有学问的。他们希奇的论到祂，说，『这个人没有学过，怎么会明白书？』（约七15。）这一位似乎没有学过经书的人，竟然考问经学家的圣经知识；经学家就是古代的圣经学者。他们虽然被人尊为圣经学者，却只是肤浅的认识圣经，只晓得死的字句道理。主问他们，有没有念过大卫和跟从他的人缺乏饥饿之时所作的事，这就暴露他们对圣经缺少充分的认识。
4The Lord’s answer in these verses indicates that He must have had an excellent way of studying the Bible. Here the Lord seemed to be telling the Pharisees, “Have you never read what David did? You religionists respect the Bible to the uttermost. Have you not read how David entered into the house of God, ate the bread of the presence, and also gave it to those who were with him? Don’ty ou know that David led his followers to do this? Would you say that he misled them in this matter?” How excellent is the Lord’sway of studying the Bible! We all need to learn of Him. In the eyes of the Jews, the Lord was unlearned. They marveled and said concerning Him, “How does this man know letters, having never learned?” (John 7:15). This One, who apparently was unlearned in the Scriptures, questioned the scribes, ancient scholars of the Bible, concerning their knowledge of the Scriptures. Although they were regarded as Bible scholars, they knew the Scriptures only in a superficial way and in the way of doctrine in dead letters. The Lord exposed their inadequate knowledge of the Scriptures when He asked them if they had never read what David did when he and those with him were in need and were hungry
5主对法利赛人所说的话，非常有智慧且涵义丰富。主在这里的话，含示祂是真大卫。古时，大卫和跟从他的人，在被弃绝时，进了神的殿，吃了陈设饼，似乎干犯了利未记的律法。现今真大卫和跟从祂的人也被弃绝，并且门徒有掐麦穗吃的行动，似乎犯了安息日的规条。大卫和跟从他的人怎样不算有罪，基督和祂的门徒也不该被定罪。此外，主在这里的话也含示，从祭司职分到君王职分时代的转换。古时，大卫的来，转换了时代，将祭司时代转到君王时代，叫君王在祭司之上。在祭司时代，百姓的首领应当听从祭司；（民二七21～22；）但在君王时代，祭司应当服从君王。（撒上二35～36。）因此，大卫王和跟从他的人所作的并不违法。现今，藉著基督的来，时代也转换了，这次是从律法时代转到恩典时代；这时基督是在一切之上，凡祂所作的都是对的。
5The Lord’sword to the Pharisees is very wise and rich in its implications. The Lord’sword here implies that He is the real David. In the ancient time, David and his followers, when rejected, entered into the house of God and ate the showbread, seemingly breaking the Levitical law. Now the real David and His followers were also rejected and took action to eat, seemingly against the sabbatical regulation. Just as David and his followers were not held guilty, neither should Christ and His disciples be condemned. Furthermore, the Lord’s word here implies a dispensational change from the priesthood to the kingship. In the ancient time, the coming of David changed the dispensation from the age of the priests to the age of the kings, to the age in which the kings were above the priests. In the age of the priests, the leader of the people should listen to the priest (Num. 27:21-22). But in the age of the kings, the priest should submit to the king (1 Sam. 2:35-36). Hence, what King David with his followers did was not illegal. Now by the coming of Christ the dispensation was also changed, this time from the age of the law to the age of grace, the age in which Christ is above the law. Whatever He does is right.
6我们已经看见，主向法利赛人所说的话，含示祂是真大卫。税吏马太是这位大卫的跟从者；大卫是为神的国争战的。当大卫带领他的同伴进了神的殿时，他正为著国度争战。照样，真大卫基督和跟从祂的人，也为要来的国度争战。再者，主的来也把时代转换了。主在马可二章二十七节接著告诉法利赛人：『安息日是为著人的，人不是为著安息日的。』人不是为安息日创造的，但安息日是为人规定的，叫人能与神同享安息。（创二2～3。）
6We have seen that the Lord’sword to the Pharisees implies that He is the real David. Matthew the tax collector was one of the followers of this David, the One who was fighting for God’skin gdom. When David led his company to the house of God, He was fighting for the kingdom. Likewise, as the real David, Christ and His followers were also fighting for the coming of the kingdom. Moreover, with the coming of the Lord there was a change of dispensation. In 2:27 the Lord went on to say to the Pharisees, “The Sabbath came into being for man’ss ake, and not man for the Sabbath’ss ake.” Man was not created for the Sabbath, but the Sabbath was ordained for man so that man might enjoy it with God (Gen. 2:2-3
安息日的主
Lord of the Sabbath
7马可二章二十八节强而有力的表明主是谁：『所以人子也是安息日的主。』这指明奴仆救主人性里的神性。祂这位人子就是规定安息日的神，有权更改祂对安息日所作的规定。祂是安息日的主，有权更改安息日的规条。主耶稣向定罪人的法利赛人指明，祂是真大卫，是要来神国的王，也是安息日的主。所以当安息日，无论祂喜欢作甚么，祂都能作；并且无论祂作甚么，都是祂所称义的。祂是在一切仪式和规条之上。既然祂在这里，人就不该注意任何仪式和规条。
7In verse 28 we have a strong display of who the Lord is: “So the Son of Man is Lord even of the Sabbath.” This indicates the Slave-Savior’s deity in His humanity. He, the Son of Man, was the very God who ordained the Sabbath, and He had the right to change what He had ordained concerning the Sabbath. As the Lord of the Sabbath, He had the right to change the regulations concerning the Sabbath. The Lord Jesus indicated to the condemning Pharisees that He was the real David, the King of the coming kingdom of God, and also the Lord of the Sabbath. Therefore, He could do whatever He liked on the Sabbath, and whatever He did was justified by who He is. He was above all rituals and regulations. Because He was present, no one should pay any attention to rituals and regulations
8我要你们注意二章二十八节的『也』字。主在这里说，所以人子也是安息日的主。祂在这里使用『也』字，含示祂不仅是一件事物的主，更是一切（包括安息日）的主。
8I would call your attention to the word “even” in 2:28. Here the Lord says that the Son of Man is the Lord even of the Sabbath. His use of the word “even” here implies that He is not merely the Lord of one thing, but the Lord of everything, including the Sabbath.
9主的话同时含示且指明，祂是全能的神，就是在创世记二章规定安息日的那一位。祂有权柄规定，也有权柄更改。因此，主可能这样告诉法利赛人：『你们为甚么搅扰我？我是规定安息日的主，完全有地位与权利更改。我规定安息日也罢，更改安息日也罢，都是为著人。安息日是为著人存在的，人不是为著安息日存在的。你们法利赛人守安息日，甚至会让人死；但我在安息日却顾到跟从我的人能得𫗪养。我2在创世记二章定立了安息日，因为我要人得安息。因此，安息日是为人的缘故存在的；现在，我既然在这里，我愿意使跟从我的人得𫗪养而废除安息日。我是安息日的主，我当然有权柄这样作。』在马可二章二十三至二十八节，主处理那个局面何等美妙！祂的确是最好的律师，属天的律师，无论祂说甚么都是对的。法利赛人与祂争辩，不能得胜，因为祂是全能的主。宁顾苦者得释，
9The Lord’sword implies and indicates that He is the almighty God, the very One who ordained the Sabbath in Genesis 2. As the One who had the authority to ordain the Sabbath, He also has the right to change it. Therefore, the Lord could have said to the Pharisees, “Why do you trouble Me? I am the Lord who ordained the Sabbath, and I have the full position and right to change it. Whether I ordain the Sabbath or change it, I do it for the sake of man. The Sabbath came into being for man’ss ake; man did not come into being for the sake of the Sabbath. You Pharisees would even let people die by the way you keep the Sabbath. But on the Sabbath I care for feeding My followers. In Genesis I ordained the Sabbath because I wanted man to have rest. Therefore, the Sabbath came into being for the sake of man. But now that I am here, I want to cancel the Sabbath in order to feed My followers. As the Lord of the Sabbath, I certainly have the right to do this.” How wonderful was the Lord’s handling of the situation in 2:23-28! He certainly is the best attorney, a heavenly attorney. Whatever He says is right. In arguing with Him, the Pharisees did not have a case, for He is the almighty Lord. CARING FOR THE RELIEF OF THE SUFFERING ONE
不顾宗教仪式
rather than for the ritual of religion
10在三章一至六节我们看见，主宁顾苦者得释，不顾宗教仪式，藉此完成祂福音的服事。这里有从二章一节至三章六节所记载五件事的最后一件事－医治那枯干了一只手的人。这医治也是在安息日发生的。（三2。）
10In 3:1-6 we see that the Lord carried out His gospel service by caring for the relief of the suffering one instead of caring for the ritual of religion. Here we have the last incident of the five recorded in 2:1—3:6, the case of the healing of a man with a withered hand. This healing also took place on the Sabbath (3:2
主在两个安息日的行动
The Lord’s Move on Two Sabbaths
11马可二章二十三节至三章六节记载主在两个安息日的行动。（路六1，。）祂在头一个安息日所作的，指明祂是身体的头。祂是头，祂乃是真大卫、安息日的主。祂在第二个安息日所作的，表明祂顾念祂的肢体。在这个安息日，祂治好了一个人枯干的手。手是身体上的肢体。主为著治好祂的肢体，甚么事都肯作。不管是不是安息日，主关心的是治好祂身体上有需要的肢体，甚至死的肢体。对祂来说，规条是无关紧要的，医治祂身体上的肢体才是一切。
11Mark 2:23 — 3:6 records the Lord’s move on two Sabbaths (Luke 6:1, 6). What He did on the first Sabbath indicates that He was acting as the Head6 of the Body. As the Head, He is the real David and the Lord of the Sabbath. What He did on the second Sabbath signifies that He cared for His members. On this Sabbath He healed a man’s withered hand. The hand is a member of the body. The Lord would do anything for the healing of His members. Sabbath or no Sabbath, the Lord is interested in healing the members of His Body who are in need, even healing the members who are dead. Regulations do not matter, but the healing of the members of His Body means everything to Him.
12这两个段落中，有两个干犯安息日的事例。第一个干犯安息日的事例发生在麦地，（可二23，），第二个发生在会堂。（三1。）第一次干犯安息日与满足有关，第二次与释放有关。我们也许满足了，但还没有得著释放，还没有自由。我们不仅需要满足，还需要释放。你得释放了么？得解救了么？你是不是完全自由了？你也许相当满足，因为你已经学会吃主耶稣了。然而，你也许还没有把握说，你已经得释放了。实际上，我们需要得释放，远胜于得满足。
12In these two portions we have two cases of the breaking of the Sabbath. The first instance of breaking the Sabbath took place in the grainfields; the second took place in a synagogue (3:1). The first breaking of the Sabbath was related to satisfaction, and the second was related to liberation. We may be satisfied, but we may not yet be liberated. We may not be free. We need not only satisfaction but also liberation. Have you been liberated? Have you been emancipated? Are you fully free? You may be quite satisfied because you have learned to feed on the Lord Jesus. However, you may not have the assurance to say that you have been liberated. Actually, we need liberation even more than satisfaction.
13按照马可福音的次序，满足以后才有释放。如果我们没有满足，就不觉得需要得释放。我们最迫切的需要，是使我们的饥饿得著满足。主首先满足了我们的饥饿，然后祂这神圣的外科医生，为我们动手术。我们一旦满足了，祂就把我们带到『手术室』，医治我们，使我们得释放。三章一至六节的手术室是会堂。那枯干一只手的人是在会堂里经历他的手得了复原。（5。）主在四节问那些会堂里的人：『在安息日行善作恶，救命害命，那样是可以的？』这句话含示奴仆救主是解救者，释放受苦的人脱离宗教仪式的辖制。
13According to the sequence in the Gospel of Mark, liberation follows satisfaction. If we have not been satisfied, we shall not sense the need for liberation. Our immediate need is to have our hunger satisfied. First, the Lord satisfies our hunger, and then, as the divine Surgeon, He operates on us. Once we are satisfied, He brings us into the “operating room” where He heals us and we are liberated. In 3:1- 6 the operating room was the synagogue. It was in the synagogue that the man with a withered hand experienced the restoring of his hand (v. 5). In verse 4 the Lord said to those in the synagogue, “Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?” This word implies that the Slave- Savior was the Emancipator, who set the suffering one free from the bondage of religious ritual
我们需要完全得释放
Our Need to Be Fully Liberated
14二章一至十二节有瘫子的事例，就是一个完全瘫痪之人的事例。但在三章一至六节的事例中，一个人有一只手枯干了。这个事例中的人只有局部的自由，没有完全的自由。你是否完全自由？你也许认为这个问题很难回答，就说，『一面，我不能说我完全自由；另一面，我若说我一点自由都没有，也是不合事实。我必须回答说，我是局部的自由。』我们就好像那枯干了一只手的人，需要完全得著释放。这人并不是垂死的，他能自由行动，用一只手作事；然而他的另一只手枯干了。这指明他需要得自由。二章一节至三章六节的五件事例中，最后一件是枯干了一只手的人，这是很有意义的。第一件事例（二～12）是赦罪；第二件事例（二～17）是享受神；第三件事例（二18～22）是藉著这位用衣服遮盖我们，美化我们，并以神圣生命充满我们之活的基督（新郎）而喜乐；第四件事例（二23～28）是藉著主的𫗪养得著满足。如今第五件事例，我们有了完全的自由。我们在这里看见一个完全自由的人。
14In 2:1-12 we have the case of a paralytic, the case of someone fully paralyzed. But in 3:1-6 we have the case of someone with a withered hand. This is the case of a person who is partially free, but is not wholly free. Are you fully free? You may find this question difficult to answer and say, “On the one hand, I cannot say that I am wholly free. On the other hand, it would not be true to say that I am not free at all. I must answer by saying that I am partially free.” Like the man with the withered hand, we need to be fully liberated. This man was not dying. He could move about and do things with one of his hands. Yet the other hand was withered. This indicates that he needed to be set free. It is significant that the case of the man with the withered hand is the last of the five cases in 2:1—3:6. In the first incident (2:1-12) we have the forgiveness of sins; in the second (2:13-17), the entering into1 the enjoyment of God; in the third (2:18-22), joy 13 through the living Christ as the Bridegroom, the One who has a garment with which to cover and beautify us and who has the divine life with which to fill us; and in the fourth (2:23-28), satisfaction through the Lord’s feeding. Now in the fifth incident we have complete freedom. Here we see a person who is wholly free.
15我们若把这五件事摆在一起，就会看见一个完全得救的人一幅完整的图画，就是一个人尽享救恩的图画。按照这幅图画，主的救恩包括赦罪、享受、喜乐、满足与自由。但愿我们都能经历主救恩的这五方面。
15If we put these five incidents together, we shall see a complete picture of a fully saved person, the picture of someone enjoying salvation in the fullest way. According to this picture, the Lord’ss alvation includes forgiveness, enjoyment, joy, satisfaction, and freedom. May we all experience these five aspects of the Lord’ss alvation
神性彰显在人性里
Deity Expressed in Humanity
16马可三章五节说，『耶稣怒目环视他们，因他们的心刚硬而甚忧愁，就对那人说，伸出手来。他一伸，手就复了原。』救主向反对者发怒，因他们刚硬而甚忧愁；但祂向病人却动了慈心，使他枯干的肢体复原。祂的怒气和忧愁，可视为祂人性之真的流露；而祂的慈心和医治，乃是祂人性美德与神圣能力的汇合，二者又在同时显明与人。因此，祂的神性再一次在人面前彰显在祂的人性里。枯干的手复原，显示奴仆救主神性的能力。主对那人说，『伸出手来。』在主的话里，有点活人的生命。那人接受主赐生命的话，把手一伸，他枯干的手就因著主话里的生命复了原。
16Mark 3:5 says, “And looking around at them with anger, being greatly grieved at the hardness of their heart, He says to the man, Stretch out your hand! And he stretched it out, and his hand was restored.” Toward the opposers the Savior’sang er was exercised, and He was greatly grieved at their hardness of heart. But toward the sick His compassion was exercised, and He restored the withered member. His anger and grief may be considered the expression of the genuineness of His humanity, whereas His compassion and healing were a merging of His human virtue with His divine power. Thus His deity was again expressed in His humanity. The restoration of the withered hand displayed the power of the Slave-Savior’s deity. The Lord gave the man the word, “Stretch out your hand!” In the Lord’sword was the enlivening life. By stretching out his hand, the man took the Lord’s life- giving word, and his withered hand was restored by the life in His word
宗教徒的反对
The Opposition of the Religionists
17三章六节是这件事的结语：『法利赛人出去，即刻同希律党人商议，怎样抵挡祂，为要除灭祂。』在宗教的法利赛人眼中，主干犯安息日就是毁坏神与以色列民所立的约，也就是破坏神与以色列人的关系。因此，法利赛人同希律党人商议，怎样抵挡主耶稣，为要除灭祂。干犯安息日，使犹太宗教徒弃绝奴仆救主。法利赛人这些老旧、死沉之宗教的宗教徒，被神的仇敌撒但所鼓动、利用，在奴仆救主全部的尽职期间，反对、抵挡、阻挠祂福音的服事。他们受传统宗教的蒙蔽，看不见这位在神圣经纶里的基督，甚至图谋杀害祂。
17In 3:6 we have the conclusion of this incident: “And going out, the Pharisees immediately took counsel with the Herodians against Him, how they might destroy Him.” In the eyes of the religious Pharisees, for the Lord to break the Sabbath was to destroy the covenant of God with the nation of Israel, that is, to destroy the relationship between God and Israel. Hence, the Pharisees took counsel with the Herodians concerning how they might destroy the Lord Jesus. The breaking of the Sabbath caused the Jewish religionists to reject the Slave - Savior. As the religionists of the old and lifeless religion, the Pharisees were motivated by Satan and used by him to oppose, resist, and frustrate the gospel service of the Slave-Savior throughout His ministry. Blinded by their traditional religion from seeing Him in God’secon o my, they plotted to kill Him.