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马可福音生命读经 · 第13篇

国度的比喻（一）

The Parables of the Kingdom (1)
1读经：马可福音四章一至三十四节。在本篇信息中，我们来到马可四章，这是论到神的国度重要的一章。
1Scripture Reading: Mark 4:1-34 In this message we come to chapter four of the Gospel of Mark, a crucial chapter concerning the kingdom of God
2我要再一次题醒你们注意马可福音叙事的顺序。在一章十四至四十五节，我们有福音服事的内容：传扬福音，教训真理，赶逐污鬼，医治病人，以及洁净痳疯。然后，我们在二章一节至三章六节看见完成福音服事的路：赦免病者罪；同罪人坐席；从者快乐，无需禁食；宁顾从者饥饿，不顾宗教规条；宁顾苦者得释，不顾宗教仪式。接著在三章七至三十五节有福音服事的五项辅助动作：避开群众；选立使徒；因需废食；捆绑撒但，洗劫其家；不认亲属，只认行神旨者。
2Once again I would call your attention to the sequence of the narration of the Gospel of Mark. In 1:14-45 we have the contents of the gospel service: preaching the gospel, teaching the truth, casting out demons, healing the sick, and cleansing the leper. Then in 2:1—3:6 we see the ways of carrying out the gospel service: forgiving the sins of the sick, feasting with sinners, causing His followers to be merry without fasting, caring for His followers’ hunger rather than for religion’s regulation, and caring for the relief of the suffering one rather than for the ritual of religion. Following this, in 3:7-35 we have five auxiliary acts for the gospel service: averting the crowd’spr essing, appointing the apostles to preach, not eating because of the urgent need, binding Satan and plundering his house by the Holy Spirit, and not remaining in the relationship of the natural life but in that of the spiritual life
神的国
the kingdom of God
3我们虽然在马可福音这三段中看见福音的全貌，却没有看见福音的内在素质，也没有在这几段中，看见福音的目的与结果；我们没有看见福音是为著甚么。因这缘故，这卷福音书的第四章论到神的国。一章十五节是主耶稣传福音所说的第一句话：『时期满了，神的国已经临近了。你们要悔改，相信福音。』这一节清楚指明，福音是为著国度，而这国度不是人的国，也不是以色列的国，乃是神的国。神的国是甚么？我们不容易给国度下定义。我们要明白神的国是甚么，就需要考量整本旧约，因为我们在旧约里能清楚的看见国度。
3Although we see in these three sections a complete view concerning the gospel, we do not see the intrinsic essence of the gospel. Neither do we see in these sections of Mark the purpose of the gospel and its issue. We do not yet see what the gospel is for. This is the reason that in chapter four the record of this Gospel comes to the matter of the kingdom of God. In 1:15 we have the first utterance of the Lord Jesus in His gospel preaching: “The time is fulfilled, and the kingdom of God has drawn near. Repent and believe in the gospel!” This verse indicates clearly that the gospel is for the kingdom, and this kingdom is neither the kingdom of man nor the kingdom of Israel, but the kingdom of God. What is the kingdom of God? It is not easy to define the kingdom. In order to understand what the kingdom of God is, we need to consider the entire Old Testament, for in the Old Testament we have a clear view of the kingdom
4我们可以说，国度是一个人在其中有所成就的领域或范围。有时候我们说，某人有他自己的国度。这就是说，他有一个领域、范围，是他可以在其中劳苦，好达到他的目标或完成他的计画。因此，国度是一个领域，在其中人可以作他所要作的事。按照旧约，有一个领域称为神的国。神的国是一个范围、领域，让神得以成就祂永远的定旨，并达到祂的目标。
4We may say that a kingdom is a sphere, or a realm, where a person accomplishes something. Sometimes we say that a certain person has his own kingdom. This means that he has a realm, a sphere, where he can work to reach his goal or fulfill his plan. Hence, a kingdom is a realm where a person does what he wants to do. According to the Old Testament, there is a realm called the kingdom of God. The kingdom of God is a sphere, a realm, for God to work out His eternal purpose and accomplish His goal.
5神创造诸天和地，以及亿万的受造之物后，就创造了人。按创世记来看，神造人有双重的目的。在积极一面，神是照著祂的形像造人，使人能彰显祂。在消极一面，神把祂管理一切造物的权柄给了人。管治权是指在一个特别的领域、范围内的权柄。因此，管治权与神的国有关。我们在创世记一章看见，人有神的形像与神的管治权。神的形像是为著祂的彰显，神的管治权是为著祂的国。神创造人时，盼望人能彰显祂。神为了得著这样的彰显，就需要一个范围，而这个范围就是国度，是神可以在其中执行祂权柄的领域。神将祂的权柄赐给人，并且派人作所有受造之物的元首。藉此我们看见，神造人以后，立即在地上设立了一个国度。所以，在创世记一章，我们可以看见神的国。
5After creating the heavens, the earth, and billions of items, God created man. According to the book of Genesis, God created man for a twofold purpose. On the positive side, God created man in His image so that man may express Him. On the negative side, God gave man His dominion over all created things. Dominion means authority in a particular realm or sphere. Dominion, therefore, is related to God’skin gdom. In Genesis 1 we see that with man we have God’sim age and God’s dominion. God’sim age is for His expression, and God’s dominion is for His kingdom. God in His creation wanted man to express Him. In order to have such an expression, God needs a sphere, and this sphere is a kingdom, a realm where God can exercise His authority. God gave His authority to man and established man as the head of all created things. By this we see that immediately after the creation of man, God set up a kingdom on earth. The kingdom of God, therefore, can be seen in the first chapter of Genesis
6后来人堕落了，神就呼召亚伯拉罕、以撒和雅各。创世记这卷书记载这些先祖和以色列人的经历，以及他们寄居在埃及的历史。照出埃及记的记载，神将以色列人带出埃及。出埃及十九章六节启示神带领以色列人出埃及的目的：『你们要归我作祭司的国度，为圣洁的国民。』主带领以色列人出埃及，为要使他们成为祭司的国度；在这个国度里，人人都是事奉神的祭司。因此，神的目标乃是要得著祭司的国度。从出埃及十九章到旧约末了，都是记载一个国的历史。我们不可把这国仅仅当作以色列国。反之，这乃是神的国彰显于以色列国。我们研读旧约时，看见神在亚当、挪亚、或以色列民身上，都不能达到祂的目的。虽然神的国彰显于以色列国，神却不能藉著以色列人达到祂的目标。所以，至终神亲自成为肉体而来。
6Eventually, after the fall of man, God called Abraham, Isaac, and Jacob. The book of Genesis records the experiences of these patriarchs and of the children of Israel and their sojourn in Egypt. According to the record in Exodus, God brought the children of Israel out of Egypt. Exodus 19:6 reveals God’s purpose in bringing the children of Israel out of Egypt: “Ye shall be unto me a kingdom of priests, and a holy nation.” The Lord brought the children of Israel out of Egypt in order to make them a kingdom of priests, a kingdom in which everyone would be a priest, one who serves God. Hence, God’s goal was to have a priestly kingdom. From Exodus 19 until the end of the Old Testament we have the record of the history of a kingdom. We should not regard this kingdom merely as the kingdom of Israel. Rather, this was the kingdom of God expressed in the kingdom of Israel. As we study the Old Testament, we see that God was not able to accomplish His purpose with Adam, Noah, or the nation of Israel. Although the kingdom of God was expressed in the kingdom of Israel, God was not able to reach His goal through the children of Israel. Therefore, eventually God Himself came through the way of incarnation.
7神既不能藉首先的亚当和他的子孙达到祂的目的，祂就藉著成为肉体，来作末后的亚当。主耶稣是神成为肉体，来建立神的国，建立一个领域，使神能在其中执行祂的权柄，以完成祂的定旨。这就是主教导门徒要为那即将来临的国祷告的原因，（太六，）也是主耶稣传福音时，告诉人当为神的国悔改的原因。主宣告神的国已经临近了，人必须悔改好进入国度。凡因神的国临近而悔改的人，都能有分于神永远定旨的完成。
7Not being able to fulfill His purpose through the first Adam and his descendants, God came through incarnation as the last Adam. As God incarnate, the Lord Jesus came to establish the kingdom of God, to establish a realm in which God can carry out His purpose through the exercise of His authority. This was the reason the Lord taught His disciples to pray for the coming of the kingdom (Matt. 6:10). This was also the reason the Lord Jesus in His preaching of the gospel told people to repent for the 10 kingdom of God. The Lord declared that the kingdom of God had drawn near and that people must repent in order to enter into the kingdom. Those who repent because the kingdom of God has drawn near will be able to participate in the accomplishment of God’s eternal purpose.
福音的目标与结果
THE GOAL AND ISSUE OF THE GOSPEL
8我们传福音时，常常忽略了神的国。今天所传的福音，通常给人一种印象，就是福音仅仅是为著得人的灵魂，把人从地狱迁到天堂；为著帮助人得著平安、喜乐、和永远的祝福。然而，在新约中，我们对福音却有一种不同的印象。当主耶稣传福音时，祂题到神的国，并且告诉人要为著国度悔改。在主训练门徒的过程中，有一天祂把门徒带到该撒利亚腓立比，就是在圣地北部，靠近边界的黑门山脚下。然后主开始就著祂自己问祂的门徒：『人说人子是谁？…你们说我是谁？』（太十六13，15。）彼得回答说，『你是基督，是活神的儿子。』（16。）彼得承认主是基督，是活神的儿子。这意思是说，活神的儿子被立为神的受膏者，就是基督。彼得领受了关于主的启示后，主接著说，『我要把我的召会建造在这磐石上，…我要把诸天之国的钥匙给你。』（18～19。）在这几节中，『召会』与『诸天之国』二辞交互使用。主首先说，『我要建造我的召会』；然后又说，『我要把诸天之国的钥匙给你。』这指明国度需要开启，召会才能建造起来。换句话说，开启国度乃是开始建造召会的路。
8In the preaching of the gospel, the kingdom of God is often neglected. Much of today’s gospel preaching gives people the impression that the gospel is only for soul winning, for transferring people out of hell into heaven, for helping people have peace, joy, and eternal blessing. In the New Testament, however, we have a different impression concerning the gospel. When the Lord Jesus preached the gospel, He spoke concerning the kingdom of God, and He told them to repent for the kingdom. One day, in His training of His disciples, the Lord brought them to Caesarea Philippi, which is in the northern part of the Holy Land, close to the border, at the foot of Mount Hermon. Then the Lord began to ask His disciples concerning Himself: “Who do men say that the Son of Man is?…But you, who do you say that I am?” (Matt. 16:13, 15). Peter answered and said, “You are the Christ, the Son of the living God” (v. 16). Peter recognized the Lord as the Christ, the Son of the living God. This means that the Son of the living God was appointed to be God’san o in ted One, the Christ. After Peter received this revelation concerning the Lord, the Lord went on to say, “On this rock I will build My church.…I will give to you the keys of the kingdom of the heavens…” (vv. 18-19). In these verses the words “church” and “kingdom” are used interchangeably. First the Lord said, “I will build My church,” and then, “I will give to you the keys of the kingdom of the heavens.” This indicates that in order for the church to be built, the kingdom needs to be opened. In other words, opening the kingdom is the way to begin the building of the church.
9我们需要看见这件重要的事，就是国度乃是福音的内在素质。福音是为著国度传的，国度是神圣的范围，使神能成就祂的计画；也是神执行祂权柄，达到祂心意的领域。国度是神达到祂目标的惟一途径。所以，马可福音有一个段落启示福音的目的。福音的目的就是要得著国度，神的国乃是福音的目标。神的国不仅是福音的目标，也是福音的结果。当福音被传开了，结果会是甚么？福音的结果是甚么？这个结果就是国度。传福音乃是为著产生国度。主只在马太福音说到召会；马可、路加、和约翰福音都没有题到召会。但我们要看见，在主的心目中，召会与国度是一件事。召会就是国度，国度也就是召会。
9We need to see the crucial matter that the intrinsic essence of the gospel is the kingdom. The gospel is preached for the kingdom, and the kingdom is a divine sphere for God to work out His plan, a realm where God can exercise His authority to accomplish what He intends. The only way for God to reach His goal is through the kingdom. Therefore, there is a section in the gospel of Mark revealing the purpose of the gospel. The purpose of the gospel is to have the kingdom. The kingdom of God is the goal of the gospel. The kingdom of God is not only the goal of the gospel, but also the issue of the gospel. When the gospel is preached, what will be the outcome? What will be the issue of the gospel? This outcome, this issue, is the kingdom. The preaching of the gospel is to bring forth the kingdom. It is only in the Gospel of Matthew that the Lord speaks of the church. There is no mention of the church in Mark, Luke, or John. We need to realize, however, that in the Lord’s mind the church and the kingdom are one matter. The church is the kingdom and the kingdom is the church
神的国没有悬起来
THE KINGDOM OF GOD NOT SUSPENDED
10有些圣经教师对神的国没有准确的领会。他们说基督带著国度而来，把国度摆在犹太人面前；但犹太人弃绝了主耶稣。这些教师说，当主被人弃绝时，祂所带来的国度也被人弃绝了。这些教师接著说，主和国度遭弃绝之后，主就把国度悬起来，开始建造召会。不仅如此，他们宣称，目前这恩典的时代，乃是召会的时代。他们说，主在恩典时代中一直在建造召会。然后，主在召会时代过去以后，就是在祂回来的时候，要把他们所说已经悬起来的国度带进来，并且于千年国时，就是国度时代，在地上建立国度。照这观点看，目前的时代是召会时代，要来的时代才是国度时代。
10Certain Bible teachers do not have an accurate understanding of the kingdom of God. They say that Christ came with the kingdom and presented the kingdom to the Jews. But the Jews rejected the Lord Jesus. According to these teachers, when the Lord was rejected, the kingdom He brought with Him was also rejected. These teachers go on to say that after the Lord and the kingdom were rejected, the Lord suspended the kingdom and began to build the church. Furthermore, they claim that this present dispensation, the dispensation of grace, is the dispensation of the church. In this dispensation of grace, they say, the Lord is building His church. Then, after the church age, at the time of His coming back, the Lord will bring in the kingdom, which they say has been suspended, and establish the kingdom on earth during the millennium, the kingdom age. According to this view, the present age is the church age, and the coming age is the kingdom age
11这种对于国度的认识，多少有一点真理。然而，这种领会并非完全准确。实际上，主耶稣并没有把国度悬起来。我们在马太福音生命读经指出，在马太十三章的末了，主耶稣遭到犹太人彻底的弃绝。虽然如此，主并没有把国度悬起来，因为在马太十六章，祂继续说到建造召会，也说到国度的钥匙。这清楚、明确的指明，国度并没有悬起来。
11There is a sense in which this understanding of the kingdom has an element of truth. But this understanding is not altogether accurate. Actually, the Lord Jesus has not suspended the kingdom. In the Life-study of Matthew we pointed out that at the end of Matthew 13 the rejection of the Lord Jesus by the Jews was complete. Nevertheless, the Lord did not suspend the kingdom, for in Matthew 16 He went on to speak of the building up of the church and also of the keys of the kingdom. This indicates clearly and definitely that the kingdom has not been suspended.
12使徒行传进一步指明，主没有把国度悬起来。行传一章三节说，主『受害之后，用许多确据，将自己活活的显给使徒看，四十天之久向他们显现，讲说神国的事』。我们在这里看见，主在祂复活到升天之间的四十天内，向门徒讲说国度的事。在八章十二节，我们看见腓利『传神的国…的福音』。在十四章二十二节，保罗对信徒讲论进入神国的事，他说，『我们进入神的国，必须经历许多患难。』十九章八节告诉我们：『保罗进会堂，放胆讲说，一连三个月，对于神国的事，与人辩论并劝服人。』我们在二十章二十五节看见，保罗在以弗所人中间传扬神的国。不仅如此，二十八章二十三与三十一节说，保罗『对他们讲解，郑重见证神的国』，又『放胆宣扬神的国』。我们从这些经节中，看见保罗教导、传讲神国的事。罗马十四章十七节论到神的国与召会生活的关系：『因为神的国不在于吃喝，乃在于公义、和平、并圣灵中的喜乐。』这一节强有力的证明，在召会时代，召会就是神的国，因为这里的上下文是论到今世的召会生活。保罗在这一章写到接纳较软弱之人的事。我们不可在饮食的事上拒绝比较软弱的人，因为神的国不在于吃、喝；反之，神的国只在于公义、和平、并圣灵中的喜乐。照这一节来看，今天的召会生活就是国度。实行召会生活就是实行国度。所以，主恢复里的召会生活，就是神国的实行。
12In the book of Acts we have further indications that the Lord has not suspended the kingdom. Acts 1:3 says that to His apostles the Lord “showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God.” Here we see that during the forty days between His resurrection and ascension, the Lord spoke to His disciples concerning the kingdom. In Acts 8:12 we are told that Philip was “bringing the good news concerning the kingdom of God.” In Acts 14:22 Paul spoke to the believers about entering into the kingdom of God, saying that “through many tribulations we must enter into the kingdom of God.” Acts 19:8 tells us that Paul “entering into the synagogue, he spoke boldly for three months, reasoning and persuading them concerning the kingdom of God.” From Acts 20:25 we see that among those in Ephesus Paul preached the kingdom of God. Furthermore, Acts 28:23 and 31 say that Paul “expounded and solemnly testified the kingdom of God” and was “proclaiming the kingdom of God.” By these verses we see that Paul was teaching and preaching the things concerning the kingdom of God. Romans 14:17 speaks of the relationship of the kingdom of God and the church life: “The kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” This verse is a strong proof that the church in the church age is the kingdom of God, because the context here is dealing with the church life in the present age. In this chapter Paul writes concerning the receiving of the weaker ones. We should not reject the weaker ones regarding the matter of eating, because the kingdom of God is not a matter of food and drink. Rather, the kingdom of God is righteousness, peace, and joy in the Holy Spirit. According to this verse, the church life today is the kingdom. To practice the church life is to practice the kingdom. Therefore, the church life in the Lord’s recovery is the practice of the kingdom of God
13保罗在哥林多前书、加拉太书、与1以弗所书中也论到神的国。他在林前六章九至十节，列出好几种不能承受神国的人。他在加拉太五章二十一节说，行肉体之事的人，必不得承受神的国。在以弗所五章五节，保罗再论到一班『在基督和神的国里，都得不到基业』的人。这几处论到神的国的经文，其上下文都与召会生活有关。
13In 1 Corinthians, Galatians, and Ephesians Paul also speaks concerning the kingdom of God. In Corinthians 6:9 and 10 Paul names certain categories of people who will not inherit the kingdom of God. In Galatians 5:21 Paul says that those who practice the works of the flesh will not inherit the kingdom of God. In Ephesians 5:5 Paul again speaks of those who have “no inheritance in the kingdom of Christ and of God.” The context of all these verses concerning the kingdom of God is the church life.
14约翰在启示录一章九节见证，他和其他的圣徒是在神的国里：『我约翰，就是你们的弟兄，和你们在耶稣的患难、国度、忍耐里一同有分的。』如果国度是悬起来的，约翰怎么能在国度里？约翰在国度里的事实，再一次证明国度并没有悬起来。
14In Revelation 1:9 John testified that he and the other saints were in the kingdom of God: “I John, your brother and joint partaker in the tribulation and kingdom and endurance in Jesus.” How could John have been in the kingdom if the kingdom had been suspended? The fact that John was in the kingdom again proves that the kingdom has not been suspended
神圣的生命与神圣的国度
THE DIVINE LIFE AND THE DIVINE KINGDOM
15我们在约翰三章看见，我们若不重生，就不能进神的国：『我实实在在的告诉你，人若不是从水和灵生的，就不能进神的国。』（5。）这里我们看见，重生不是为著上天堂；重生乃是为著我们进神的国。『上天堂』是将来的事，进入神的国是目前的事。当我们相信主耶稣时，我们就重生了。我们的重生就是我们进入神的国。不论那一种国度，要进入其中的惟一途径就是生到那个国度里。譬如，一只动物生在动物的国度，就进入动物的国度。若要一只动物能进入人的国度，牠就必须生有人的生命。我们从这些例子可以看见，进入国度的入门乃是出生。我们都生在人的国度里；同样的原则，我们重生了，从神而生了，我们就进了神的国。我们如何进入人的国？乃是藉著生为人而进入这个国里。我们藉著出生，得著人的生命；如今我们凭著这生命，晓得人国的事。同样的，我们要进入神的国，就必须从神而生。我们若要在神圣的国度里，就必须有神圣的生命。我们需要得著神的生命，才能明白神国的事。没有神圣的生命，我们就不能明白神圣的国度。
15In the third chapter of the Gospel of John we see that we cannot enter into the kingdom of God unless we are regenerated: “Truly, truly, I say to you, unless a man is born of water and the Spirit, he cannot enter into the kingdom of God” (John 3:5). Here we see that regeneration is not for going to heaven; regeneration is for us to enter into the kingdom of God. “Going to heaven” would be a matter in the future, whereas entering into the kingdom of God is a matter for the present. When we believed in the Lord Jesus, we were regenerated. Our regeneration was our entrance into the kingdom of God. The only way to enter into any kind of kingdom is to be born into that kingdom. For example, an animal enters into the animal kingdom by being born into this kingdom. If an animal could enter into the human kingdom, it would need to be born with a human life. By these examples we see that birth is the entrance into a particular kingdom. We were born into the human kingdom. In the same principle, we are reborn, born of God, to be in the kingdom of God. How did we enter into the kingdom of man, the human kingdom? We entered into this kingdom by human birth. Through this birth we received human life, and now by this life we know the things of the human kingdom. In a similar way, in order to enter into the kingdom of God, we must be born of God. To be in the divine kingdom we must have the divine life. We need the life of God to understand the things in the kingdom of God. Apart from the divine life, we are not able to understand the divine kingdom
16我们既从神而生，得著了神的生命，我们就在神的国里。赞美主，我们已经重生，如今正在神圣的国度里！因著我们蒙了重生，现今我们就在神的国里。按照罗马十四章，藉著实行召会的生活，我们如今就在实行国度的生活。
16Because we have been born of God and have received the life of God, we are in the kingdom of God. Praise the Lord that we have been regenerated and are now in the divine kingdom! Because we have been regenerated, we are in the kingdom of God. According to Romans 14, by practicing the church life we are now practicing the kingdom life.
国度的生活
the kingdom life
17在主的恢复里，我们很习惯用『召会生活』一辞。我们常常告诉别人，我们在召会生活里。我建议我们从今以后，不仅说，我们在召会生活里；也要说，我们在国度生活里。有的时候，说国度生活甚至比说召会生活更好。如果我们把『国度生活』和『召会生活』一起使用，这会题醒我们，我们今天正在国度生活里。在召会生活里就是在国度里，因为今天的召会就是国度，而国度就是召会生活的实际。
17In the Lord’s recovery we are accustomed to using the words “the church life.” We often tell others that we are in the church life. I would recommend that from now on we say not only that we are in the church life, but also that we are in the kingdom life. Sometimes it may even be better to speak of the kingdom life rather than of the church life. If we use the phrase “kingdom life” along with “church life,” this may remind us that today we are in the kingdom life. To be in the church life is to be in the kingdom, for the church today is the kingdom, and the kingdom is the reality of the church life