马可福音生命读经 · 第24篇

奴仆救主福音服事的行动（八）

The Move of the Slave-Savior’s Gospel Service (8)

1读经：8:27—9:13。我们在本篇信息来到马可八章二十七节至九章十三节。马可福音这段话可视为主与门徒接触的高峰。

1Scripture Reading: Mark 8:27—9:13 In this message we come to 8:27—9:13. This portion of the Gospel of Mark may be considered the highlight of the Lord’s contact with His disciples

被带到该撒利亚腓立比

BROUGHT TO CAESAREA PHILIPPI

2门徒要被带到八章二十七节至九章十三节所形容的地步，就必须经过几个步骤。我们以彼得为例：在马可一章主呼召彼得，彼得就开始跟从祂。从一章到八章，彼得与其他忠信的跟从者经过了许多不同的步骤。他们一步进一步，一层高一层的往前，直到他们被带到该撒利亚腓立比这地方。

2In order for the disciples to be brought to the point described in 8:27—9:13, it was necessary for them to pass through a number of steps. We may take Peter as an example. In chapter one of the Gospel of Mark, Peter was called by the Lord and began to follow Him. From chapter one to chapter eight, Peter and the other faithful followers passed through a number of different steps. They went on step by step, higher and higher, until they were brought to a place called Caesarea Philippi

3八章二十七节说，『耶稣和门徒出去，往该撒利亚腓立比的村庄去。祂在路上问门徒说，人说我是谁？』该撒利亚腓立比在圣地北部，靠近边界的黑门山脚；主是在这山上变化形像。这地远离圣城和圣殿。在圣城和圣殿那里，每个人的思想都被老旧犹太宗教的气氛充满，没有丝毫余地留给基督这位奴仆救主。主特意将门徒带到这样一个气氛清明的地方，使他们的思想能脱离圣城和圣殿宗教环境的影响，并使祂能给他们一些关于祂自己新的启示。乃是在这里，主把祂是基督的异象赐给彼得。我愿意强调这个事实，就是主耶稣把门徒带到该撒利亚腓立比，是为了使他们在清明的气氛里，毫无云雾笼罩。祂晓得他们在这样的气氛里，会有清明的领悟力与属灵的透视力。主把祂的跟从者从约但河与加利利海，带到该撒利亚腓立比。祂至少花了两年时间，使跟从祂的人经过各种步骤，才来到这一个地步。这几个步骤记载在马可福音前面几章里。主的三个门徒－彼得、约翰和雅各，特别彀资格来看一般人所不能看见的。他们能看见一个奇妙的人，这人是宇宙的秘密，对全人类是一个奥秘。这一位也是神永远经纶的秘密。祂虽然是人，甚至是一个取了奴仆形像的人，但祂却是个超绝、奇妙、奥秘的人。

3Mark 8:27 says, “And Jesus went out and His disciples into the villages of Caesarea Philippi; and on the way He questioned His disciples, saying to them, Who do men say that I am?” Caesarea Philippi was in the northern part of the Holy Land, close to the border, at the foot of Mount Hermon, the mountain on which the Lord was transfigured. Caesarea Philippi was far from the holy city with the holy temple, where the atmosphere of the old Jewish religion filled every man’s thought, leaving no room for Christ, the Slave-Savior. The Lord brought His disciples purposely to such a place where there was a clear atmosphere so that their thought could be released from the effects of the religious surroundings in the holy city and the holy temple and that He might reveal to them something new concerning Himself. It was here that the vision concerning Him as the Christ was given to Peter. I wish to emphasize the fact that the Lord Jesus brought His disciples to Caesarea Philippi so that they would be in a clear atmosphere, an atmosphere without clouds or fog. He knew that in such an atmosphere their understanding and spiritual sight would be clear. The Lord brought His followers from the river Jordan and theSe a of Galilee to Caesarea Philippi. It took Him at least two years to bring His followers through all the steps that enabled them to come to this point. These steps are recorded in the preceding chapters of the Gospel of Mark. Especially three of the Lord’s disciples —Peter, John, and James —were fully qualified to see something which no other human beings had been able to see. They were able to see a wonderful Person, a Person who is the secret of the universe and a mystery to all mankind. This One is also the secret of God’s eternal economy. Although He was a man, even a man in the form of a slave, He was an excellent, wonderful, mysterious Person.

4门徒要看见这人的异象，必须经过前面几章所记载的种种步骤。他们必须得到一般的医治，然后又得到专一的医治。他们全人的每种功能，如听、看、说的功能，都必须得到医治。他们经历了一般与专一的医治后，结果就有资格，能领受异象，看见主是谁。

4In order to see the vision concerning this Person, the disciples had to pass through the steps recorded in the preceding chapters. They had to be healed in a general way and then in a particular way. Every function of their being— hearing, sight, and speech—needed to be healed. As the result of experiencing both the general and specific healings, they were qualified and enabled to receive the vision concerning who the Lord is

关于基督的启示

THE REVELATION CONCERNING CHRIST

5主在二十七节问祂的门徒：『人说我是谁？』为人的基督是个奥秘，不仅对那世代的人如此，对今天的人也是一样。门徒回答主的问题，说，『有人说是施浸者约翰，另有人说是以利亚，还有别人说是申言者中的一位。』（28。）这指明若没有启示，人最多只能领会基督是申言者中最大的一位。若没有属天的启示，无人能认识祂实在就是基督。二十九节说，『祂问他们说，你们说我是谁？彼得回答祂说，你是那基督。』（直译。）我们在这里看见，彼得率先宣告耶稣是基督。彼得没有笼统的说，主是基督，是一位受膏者；他乃是说『你是那基督』。这种说法，今天对我们来说，并不像当时对门徒来说那样特别。彼得宣告，耶稣是那基督，那位受膏者，那位弥赛亚。当彼得宣告耶稣是那基督时，也许对于这一点还不很清楚。虽然如此，他看见这一位是不平凡、不普通的人。他晓得主有相当特别之处，祂是那基督，是神的受膏者，是那位弥赛亚。我们已经指出，彼得要看见这异象，他和其他的门徒就必须经过前面几章的种种步骤，才能到一个地步，看见基督身位的异象。

5In verse 27 the Lord asked His disciples, “Who do men say that I am?” As a man, Christ was a mystery not only to that generation, but also to people today. To the Lord’s question the disciples replied, “John the Baptist; and others, Elijah; but others, one of the prophets” (v. 28). This indicates that, at most, without revelation, people can realize only that Jesus is the greatest among the prophets. Without heavenly revelation, no one can know that He is truly the Christ. Verse 29 says, “And He questioned them, But you, who do you say that I am? Peter answering says to Him, You are the Christ!” Here we see that Peter took the lead to declare that Jesus is the Christ. Peter did not speak of the Lord simply in a general way as Christ, as an anointed One. Rather, he said, “You are the Christ.” This term may not be as striking to us today as it was during the time of the disciples. Peter was declaring that Jesus is the Christ, the anointed One, the Messiah. When Peter made the declaration that Jesus is the Christ, he may not have been very clear concerning this point. Nevertheless, he saw that this One was not common, that He was not an ordinary person. He realized something that is very particular concerning the Lord, that He is the Christ, God’san o in ted One, the Messiah. As we have pointed out, in order for Peter to see this vision, it was necessary for him and the other disciples to pass through all the steps in the preceding chapters to be brought to the stage of seeing the vision concerning Christ’s Person.

关于基督的钉十字架与复活的启示

THE REVELATION CONCERNING CHRIST’S crucifixion and resurrection

6彼得宣告耶稣是基督后，『祂就严正的警告他们，不要把祂的事告诉人。于是祂教训他们说，人子必须受许多的苦，被长老、祭司长和经学家弃绝，并且被杀，过三天复活。』（30～31。）在此我们看见，关于基督的奥秘启示出来之后，基督的钉死与复活也揭示了出来。基督要完成神的定旨，就必须往宗教的中心去，经过钉死并进入复活。在三十一节主揭开神经纶的一些奥秘，关于祂是那基督，是神的受膏者。主在本节自称为人子。彼得看见拿撒勒人耶稣是那基督的异象后，主继续揭示一项事实，就是祂这位神的受膏者，乃是人子。看见弥赛亚是人子，乃是一件大事。主在三十一节继续启示，人子弥赛亚必须受许多的苦，并被弃绝。祂没有得人尊崇、景仰与高举，反而受人侮辱、轻蔑和弃绝。主说，祂必须受许多的苦，被长老、祭司长和经学家弃绝，甚至被杀。

6After Peter made the declaration that Jesus is the Christ, “He warned them that they should tell no one concerning Him” (v. 30). Then “He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise” (v. 31). Here we see that after the revelation of the mystery concerning Christ, we have the revelation of the crucifixion and resurrection of Christ. In order for Him to fulfill God’s purpose, Christ had to go to the religious center, pass through crucifixion, and enter into resurrection. In verse 31 the Lord opened up some of the mysteries of God’secon o my concerning Himself as the Christ, the anointed One of God. In this verse the Lord refers to Himself as the Son of Man. After Peter saw the vision concerning Jesus the Nazarene being the Christ, the Lord went on to unveil the fact that He, God’san o in ted One, is the Son of Man. It is a great matter to see that the Messiah is the Son of Man. In verse 31 the Lord went on to reveal that the Messiah, who is the Son of Man, must suffer and be rejected. Instead of being honored, respected, and exalted, He would be dishonored, despised, and rejected. The Lord said that He would suffer many things, be rejected by the elders, the chief priests, and the scribes, and even be killed

彼得责劝主，

PETER REBUKING THE LORD

主也责备彼得

AND THE LORD REBUKING PETER

7对彼得来说，听到基督要遭弃绝、受苦、并且被杀，一定觉得非常惊讶。他也许因著这样的揭示而震惊。彼得一定从未想到弥赛亚要遭逼迫，甚至被杀。彼得年少时在犹太人中间，听到许多关于弥赛亚的事；他必定期待要来的弥赛亚是受人尊崇与高举，且是最受人景仰的。他从未听说弥赛亚将要受苦并且被杀。主耶稣在三十一节末了清楚的指明，祂这位基督过三天要复活。所以，祂很简要的说到自己的复活。然而，彼得对主要从死人中复活的话是否有印象，实在令人怀疑。彼得对主过三天要复活的意思，完全不明白。他若不是没有听见这句话，就是不领会这话的意思。

7The unveiling of Christ’s rejection, suffering, and death must have come as a great surprise to Peter. He may have been shocked by such an unveiling. To be sure, Peter never imagined that the Messiah would be persecuted and even executed. From his youth among the Jews, Peter had heard many things concerning the Messiah. He surely expected the coming Messiah to be honored and exalted, regarded in the highest way. He had never before heard that the Messiah would suffer and be put to death. At the end of verse 31, the Lord Jesus clearly indicated that He, the Christ, would rise after three days. Thus, in a brief way He spoke concerning His resurrection. It is doubtful, however, that this word concerning the Lord’sr i sing from among the dead made an impression on Peter. He had no understanding at all about what it meant for the Lord to rise after three days. Peter either did not hear this word or he had no realization concerning it.

8八章三十二节告诉我们，主『明明的说这话』。这一节也说，『彼得就拉祂到一边，责劝祂。』彼得竟然开始责劝主耶稣！我们责劝某人，意思就是说，那人错了，需要受调整、纠正。人若没有犯错，当然不必责劝他、纠正他。彼得责劝主，这指明他以为主说错了话，就是主说弥赛亚要受轻蔑、遭逼迫、并且被杀的话。在这里彼得似乎是说，『主，你到底在说甚么？你是弥赛亚。你告诉我们，弥赛亚要受轻蔑、被弃绝、并且被杀，这是错的。我必须在这件事上纠正你。』三十二节给我们看见，彼得甚至把主拉到一边责劝祂。彼得显然竭力要开导主，教导主，开主的眼睛，使主看见彼得自己所看见的。只有马可福音详细的记载彼得把主拉到一边，马太福音与路加福音都没有记载得这样详尽。马可是从彼得本人得到这种记述的。当时，彼得一定告诉马可，他曾经把主拉到一边责劝祂。当彼得把主拉到一边责劝祂时，主是否顺著彼得？祂好像是顺著彼得。等到彼得责劝祂以后，祂就责备彼得。彼得想要纠正主，主反而纠正他。

8We are told in 8:32 that the Lord “spoke the word openly.” This verse also says, “Peter took Him aside and began to rebuke Him.” Peter actually began to rebuke the Lord Jesus! To rebuke someone implies that he is wrong and needs to be adjusted. If someone is not wrong, there is no need to rebuke him and thereby correct him. The fact that Peter was rebuking the Lord indicates that Peter thought the Lord was wrong in saying that the Messiah would be despised, suffer persecution, and be killed. Here Peter seems to be saying, “Lord, what are You talking about? You are the Messiah. Certainly You are wrong in telling us that the Messiah will be despised, rejected, and killed. I must correct You concerning this matter.” According to verse 32, Peter even took the Lord aside in order to rebuke Him. Apparently Peter was endeavoring to train the Lord, to teach Him, to open His eyes to see what Peter saw. Only the Gospel of Mark, neither Matthew nor Luke, gives us this detail concerning Peter’st a king the Lord aside. Mark received the report concerning this from Peter himself. Peter, then, must have told Mark that he took the Lord aside and began to rebuke Him. Did the Lord go along with Peter when he took Him aside to rebuke Him? It seems that He did. But after Peter began to rebuke Him, He rebuked Peter. Peter tried to correct the Lord, and then the Lord corrected him

9我们在三十三节看见主如何责备彼得：『耶稣转过身来，看著门徒，责备彼得说，撒但，退我后面去罢！因为你不思念神的事，只思念人的事。』在四福音中，这也许是主耶稣所说最强的消极的话。祂看出阻挠祂背十字架的，不是彼得，而是撒但。这启示我们，那不肯背十字架天然的人，与撒但乃是一。当我们不思念神的事，只思念人的事时，我们就成了撒但，在主完成神定旨的路上，成了绊跌主的。

9In verse 33 we see the way the Lord rebuked Peter: “But He, turning around and seeing His disciples, rebuked Peter and said, Go away, behind Me, Satan, because you are not setting your mind on the things of God, but on the things of men!” In the four Gospels this may be the strongest negative word uttered by the Lord Jesus. He perceived that it was not Peter but Satan who was frustrating Him from taking the cross. This reveals that our natural man, which is not willing to take the cross, is one with Satan. When we are setting our mind not on the things of God, but on the things of men, we become Satan, a stumbling block to the Lord in the fulfillment of God’s purpose

思念人的事

SETTING OUR MIND ON THE THINGS OF MEN

10主在三十三节特别说，彼得不思念神的事，只思念人的事，这就是七章二十一节所说的恶念。人败坏的心里充满了恶念。主耶稣在这里似乎告诉彼得：『彼得，你心里有恶念。具体的说，你对于我所说我将要受死的话，心存恶念。你先推想，然后又责劝我。这种推想指明你思念堕落之人的事，而不思念神的事。』

10In verse 33 the Lord said specifically that Peter was not setting his mind on the things of God, but on the things of men. This is a matter of the evil reasonings mentioned in 7:21. Man’s corrupted heart is filled with evil reasonings. Here the Lord Jesus seems to be telling Peter, “Peter, there are evil reasonings in your heart. In particular, you have evil reasonings within you concerning My word about My being put to death. First you reason, and then you rebuke Me. This reasoning indicates that your mind has been set on the things of fallen man, not on the things of God.”

11主在这里的话，题醒我们保罗在罗马八章六节论到心思的话：『因为心思置于肉体，就是死；心思置于灵，乃是生命平安。』毫无疑问的，彼得在这一刻乃是将心思置于肉体。当他思念基督的受苦与受死时，他是将心思置于肉体。

11The Lord’sword here reminds us of Paul’sword concerning the mind in Romans 8:6: “For the mind set on the flesh is death, but the mind set on the spirit is life and peace.” No doubt, at this juncture Peter set his mind on the flesh. When he was reasoning concerning Christ’s sufferings and death, he was setting his mind on the flesh

跟从主

COMING AFTER THE LORD

12马可八章三十四节说，『于是耶稣叫群众同祂的门徒来，对他们说，若有人要跟从我，就当否认己，背起他的十字架，并跟从我。』跟从主就是得著祂，经历祂，享受祂，有分于祂。我们若要这样得著主，经历祂，享受祂，并且有分于祂，就必须否认己。我们如果不否认己，反而保留己，主就不见了。如果我们要得著主，我们就必须被除去，必须否认己。在前面一篇信息里，主暴露我们内心的光景，我指出在七章的末了，我们对于人内里的光景还没有解决之路。到了八章，我们有了解决之路：就是我们这班堕落、有恶心的人必须得著基督。我们必须跟从祂，有分于祂，享受祂，并经历祂，祂就成为医治我们恶心的『良药』。因此，能解决我们的恶心这种光景的，就是基督自己。在马可八章，我们不仅看见基督奇妙人位的启示，也看见祂奇妙之死的启示。我们在祂的死里被钉死、了结、且废除了。所以，当我们要来有分于祂时，就必须否认己，也就是把我们自己摆在一边，忘掉自己。

12Verse 34 says, “And calling the crowd to Him with His disciples, He said to them, If anyone wants to come after Me, let him deny himself, and take up his cross, and follow Me.” To come after the Lord is to have Him, to experience Him, to enjoy Him, and to partake of Him. If we want to gain the Lord in this way, experiencing Him, enjoying Him, and partaking of Him, we must deny ourselves. If we remain instead of denying ourselves, the Lord is gone. If we would have the Lord, then we must go, we must deny ourselves. In a previous message on the Lord’s exposing the condition of our heart, I pointed out that at the end of chapter seven we do not have the solution to man’sin ward condition. Here in chapter eight we have the solution. The solution is that, as a fallen person with an evil heart, we must have Christ. We must follow Him, partake of Him, enjoy Him, and experience Him. Then He Himself will be the “medicine” to heal our evil heart. Therefore, the solution to the condition of our evil heart is Christ Himself. In chapter eight of Mark we have a revelation not only concerning the wonderful Person of Christ, but also concerning His marvelous death. In His death we are crucified, terminated, annulled. Hence, when we come to partake of Him, we need to deny ourselves; that is, we need to put ourselves aside and forget ourselves

需要保罗的书信

THE NEED FOR THE EPISTLES OF PAUL

13事实上，主在这里论到祂的死的话，需要使徒保罗所写的全部书信来解释。我们若没有充分了解保罗的书信，就不能彻底明白主在八章三十四至三十七节的话。照保罗书信论到基督之死的启示来看，基督经过死的过程，是为著神，也是为著我们。祂包罗万有的死，对付了我们的罪、罪性、己、肉体、旧造、魔鬼、世界、以及所有的规条。我们藉著基督包罗万有的死，已经被了结了。现今，我们要享受基督并有分于祂，就必须看见，我们已经被了结了。根据我们已经与基督同钉十字架（加二20）的事实，我们应当否认己，背起我们的十字架，并跟从主。

13Actually, the Lord’sword here concerning His death requires all the Epistles written by the Apostle Paul for its definition. If we do not have an adequate understanding of the Epistles of Paul, we shall not be able to understand thoroughly the Lord’sword in 8:34-37. According to the revelation regarding Christ’s death in Paul’s Epistles, Christ went through the process of death for God and for us. His all- inclusive death dealt with sins, our sinful nature, the self, our flesh, the old creation, the Devil, the world, and all the ordinances. Through the all-inclusive death of Christ, we have been terminated. Now if we would enjoy Christ and partake of Him, we need to realize that we have already been terminated. Based upon the fact that we have been crucified with Christ Gal. 2:20), we should deny ourselves, take up our cross, and follow the Lord