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马可福音生命读经 · 第25篇

奴仆救主福音服事的行动（九）

The Move of the Slave-Savior’s Gospel Service (9)
1读经：8:27—9:13。主耶稣在马可八章三十四节说，『若有人要跟从我，就当否认己，背起他的十字架，并跟从我。』我们在前篇信息里指出，跟从主就是得著祂，经历祂，享受祂，并有分于祂。我们若要这样跟从主，就要否认己，背起我们的十字架，并跟从祂。现在让我们来看背十字架的意思。
1Scripture Reading: Mark 8:27—9:13 In 8:34 the Lord Jesus says, “If anyone wants to come after Me, let him deny himself, and take up his cross, and follow Me.” In the foregoing message we pointed out that to come after the Lord is to gain Him, experience Him, enjoy Him, and partake of Him. If we would come after the Lord in this way, we need to deny ourselves, take up our cross, and follow Him. Let us now consider what it means for us to take up our cross
背起我们的十字架被了结
TAKING UP OUR CROSS Being Terminated
2许多基督徒误解十字架。他们以为背十字架就是受苦难，这是我四十多年前的观念。我告诉人说，环境的困难是他们的十字架。譬如，你的丈夫或妻子若搅扰你，那就是十字架。然而，主耶稣说到背起十字架时，祂不是这个意思。祂的意思乃是说，我们应当把十字架应用到我们的生活里。十字架的真义不是受苦，乃是了结。古时，钉十字架不仅是为著造成痛苦，也是为著治死。因此，钉十字架等于死，等于了结。我们背起十字架就是被了结。我要强调一个事实，就是十字架是为著了结，不是为著受苦。有时候，受苦并不会叫信徒得帮助。我认识一些人受了太多苦，结果变得更为固执己意。人越受苦就越固执己意。凡是人生多灾多难，意志倔强的人，特别难接触。最终，这样的人一旦到了六、七十岁，意志就会倔强到不能改变的地步。
2Many Christians have a misunderstanding concerning the cross. They think that to take up the cross is to suffer hardship. This was my concept more than forty years ago. I told others that the difficulties in their environment were a cross to them. For example, if your husband or wife is troubling you, that is a cross. But when the Lord Jesus speaks of taking up the cross, He does not mean this. He means that we should apply the cross to our living. The real significance of the cross is not suffering—it is termination. In ancient times, crucifixion was not used merely to cause suffering; it was meant to cause death. Crucifixion, therefore, equals death, termination. For us to take up the cross is for us to be terminated. I wish to emphasize the fact that the cross is for termination, not for suffering. Sometimes believers are not helped by suffering. I have known certain persons who suffered a great deal with the result that they became strongly self- willed. The more a person suffers in himself, the more his self-will is strengthened. Those who have passed through hardships in life and have become strong in their will are extremely difficult to touch. Eventually, when such a person reaches the age of sixty or seventy, he may have become so strong in his will that he cannot be changed
3说十字架是受苦的事，这种观念与主在八章三十四节的启示相对。祂在这一节说，『若有人要跟从我，就当否认己，背起他的十字架，并跟从我。』主在这里论到否认己。否认己就是放弃己，而不是保留己使其受苦。
3The concept that the cross is a matter of suffering is contrary to the revelation of the Lord’sword in 8:34. In this verse He says, “If anyone wants to come after Me, let him deny himself, and take up his cross, and follow Me.” Here the Lord speaks of denying the self. To deny the self is to give it up; it is not to keep the self so that it may suffer
4应用基督在十字架上所作的
4Applying What Christ Has Done on the Cross
5背起十字架并不是受苦，而是把基督在十字架上为了结我们所作的，应用在我们的生活中。因此，背起十字架，就是把这种了结应用到我们身上；我们天天都需要应用这种了结。我们若这样作，就能领会我们不是受苦，乃是被了结、结束、终结。假使一个弟兄说，『我感谢神，因著祂主宰的权柄，祂赐给我一个妻子，使我受苦，并背十字架。我的妻子是神赐给我的十字架，我现今应当背十字架。』这是对背十字架严重的误解。事实上，这样的领会与天主教的观念有关。至少在某种程度上，这种对十字架的领会，是受到名著『效法基督』所助长的。
5Taking up the cross is not a matter of suffering. Instead, it is a matter of applying to our life what Christ has done on the cross to terminate us. Therefore, to take up the cross is to apply this termination to ourselves. Day by day we need to apply such a termination. If we do this, we shall realize not that we are suffering, but that we are terminated, finished, put to an end. Suppose a brother says, “I thank God that, in His sovereignty, He has given me a wife who causes me to suffer and bear the cross. My wife is a cross given to me by God, and now I must bear this cross.” This is a serious misunderstanding of what it means to bear the cross. In fact, this understanding is related to that found in Catholicism. To some extent at least, this misunderstanding of the cross has been promoted by a famous book entitled The Imitation of Christ.
6已婚的弟兄不必学习怎样受苦，反而应该看见，他这个丈夫已经在基督里被了结了。现今，他活著应该是一个被了结的丈夫，简简单单的享受基督的了结。然后他会对妻子说，『亲爱的，我并不想作个好丈夫，仁慈温柔的丈夫；我要作个被了结的丈夫。我越愿意经历基督的了结，就越能作个好丈夫，因为这样，基督就会在我里面活著。祂在我里面活著，就会经过我来作你的丈夫。』跟从主就是有分于祂，享受祂，经历祂，并让祂成为我们的所是。我们要这样跟从主，就当否认己。我们需要将基督在十字架上所完成的了结，应用在我们身上。这意思是说，背起自己的十字架就是将基督的了结应用在我们身上。我们这样作的时候，就成为一个被除掉的人，而不是一个受苦的人。这样，我们就能见证，『我已经与基督同钉十字架；现在活著的，
6A married brother does not need to learn how to suffer. Rather, he needs to realize that, as a husband, he has already been terminated in Christ and that now he should live as a terminated husband, simply enjoying Christ’s termination. Then he may say to his wife, “Dear, I am not trying to be a good husband, to be a kind and gentle husband. I am here as a terminated husband. The more I am willing to experience Christ’s termination, the better I shall be as a husband, for then Christ will live in me. As He lives in me, He will be your husband through me.” To come after the Lord is to partake of Him, enjoy Him, experience Him, and let Him become our very being. In order to come after the Lord in this way, we need to deny ourselves. We need to apply to ourselves the termination Christ has accomplished on the cross. This means that to bear our cross is to apply Christ’s termination to ourselves. When we do this, we become a crossed-out person, not a suffering person. Then we can testify, “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me
7不再是我，乃是基督在我里面活著。』
7
8基督所说背起十字架的话是一个奥秘。如果我们只有八章三十四节，就不能明白基督所说关于十字架的话。我们要恰当的领会这句话，就需要保罗的十四封书信。
8Christ’sword concerning taking up the cross is a mystery. If we had only 8:34, we would not be able to understand Christ’sword about the cross. In order to understand this word properly, we need the fourteen Epistles of Paul
9十字架不仅是受苦，也是杀死。十字架杀死并了结罪犯。基督是先背十字架，然后钉十字架；今天我们这些信祂的人，是先与祂同钉十字架，然后背十字架。对我们来说，背十字架乃是留在基督之死的杀死里，以了结我们的己、天然生命和旧人。我们这样作就是否认己，使我们能跟从主。
9The cross is not merely a suffering; it is also a killing. The cross kills and terminates the criminal. Christ first bore the cross and then was crucified. We, His believers, have first been crucified with Him and then bear the cross day by day. To us, bearing the cross is to remain under the killing of the death of Christ for the terminating of our self, our natural life, and our old man. In so doing we deny our self that we may follow the Lord.
10在主钉十字架之前，门徒是在外面跟从祂。但从祂复活之后，我们是在里面跟从祂。因为祂在复活里已经成了赐生命的灵，（林前十五45，）住在我们的灵里，（提后四22，）我们就能在灵里跟从祂。（加五16～25。）
10Before the Lord’s crucifixion, the disciples followed Him in an outward way. But since His resurrection, we follow Him in an inward way. Because in resurrection He has become the life-giving Spirit (1 Cor. 15:45) dwelling in our spirit (2 Tim. 4:22), we follow Him in our spirit (Gal. 5:16-25
心思、己、和魂生命
MIND, SELF, AND SOUL LIFE
11在马可八章三十五节，主继续说，『因为凡要救自己魂生命的，必丧失魂生命；凡为我和福音丧失自己魂生命的，必救了魂生命。』主在本节题到魂生命，在前一节说到己。事实上，魂生命和己乃是同义辞。我们的魂生命就是我们的己，我们的己就是我们的魂生命。我们自己乃是魂。在八章三十三至三十五节，有三件东西彼此相关，就是心思、己和魂生命。心思是己的发表，己是魂生命的具体表现。魂生命具体表现在己里面，并藉著己活出来，而己又藉著心思、思想、观念和意见发表出来。我们若不思念神的事，只思念人的事，我们的心思就趁机活动，表现自己。这就是在彼得身上所发生的。因此，主说我们必须否认己，并且不要救自己的魂生命，乃要丧失魂生命。丧失魂生命乃是否认己的实际。这就是背起十字架。
11In 8:35 the Lord goes on to say, “For whoever wants to save his soul life will lose it, but whoever will lose his soul life for My sake and the gospel’ss hall save it.” In this verse the Lord speaks about the soul life, whereas in the preceding verse He speaks about the self. Actually, these terms, the soul life and the self, are synonymous. Our soul life is our self, and our self is our soul life. We ourselves are a soul. In 8:33-35 three matters are related to one another: mind, self, and soul life. Our mind is the expression of our self, and our self is the embodiment of our soul life. Our soul life is embodied in and lived out by our self, and our self is expressed through our mind, thought, concept, opinion. When we set our mind, not on the things of God, but on the things of man, our mind grasps the opportunity to act and express itself. This was what happened with Peter. Therefore, the Lord said that we must deny the self and not save our soul life. Instead of saving the soul life, we should lose it. To lose the soul life is the reality of denying the self. This is to take up the cross
为基督和福音丧失魂生命
LOSING THE SOUL LIFE FOR CHRIST and the gospel
12主在三十五节说到救魂生命与丧失魂生命。我们可以说，救魂生命，就是让魂得著享受，不让魂受苦。丧失魂生命，就是使魂失去享受而受痛苦。跟从奴仆救主的人，若让他们的魂在今世得著享受，就会叫他们的魂在要来的国度时代里失去享受。他们若为主和福音，在今世让他们的魂失去享受，就会叫他们的魂在要来的国度时代里得著享受。
12In verse 35 the Lord speaks of saving the soul life and losing the soul life. We may say that to save the soul life is to allow the soul to have its enjoyment and not to suffer. To lose the soul life is to cause the soul to suffer the loss of its enjoyment. If the followers of the Slave - Savior allow their soul to have its enjoyment in this age, they will cause their soul to suffer the loss of its enjoyment in the coming kingdom age. If they allow their soul to suffer the loss of its enjoyment in this age for the sake of the Lord and the gospel, they will cause their soul to have its enjoyment in the coming kingdom age.
不仅是行为的事
Not Merely a Matter of Behavior
13主在三十五节说到为祂和福音丧失魂生命。许多读马可福音的人误解主论到为祂和福音丧失魂生命的话。有人也许会说，『『为我』意思是说，为著主的目的和荣耀。『为…福音』这辞必定是指为著传福音，为著福音的果效与结果。为著主的荣耀，为著传福音，我必须举止合宜。』这种观念是错的。这不是主在这里的话的正确解释。
13In verse 35 the Lord speaks of losing the soul life for His sake and the gospel’s. Many readers of the Gospel of Mark misinterpret the Lord’sword about losing our soul life for His sake and the gospel’s. Some may say, “The words ‘for My sake’ mean for the Lord’s purpose and glory. The phrase ‘for the gospel’s’ must mean for the sake of the preaching of the gospel, for the sake of the effectiveness and result of the gospel. For the sake of the Lord’s glory and for the sake of preaching the gospel, I must behave myself in a proper way.” This concept is wrong. It is not a correct interpretation of the Lord’sword here.
活基督与福音
Living Christ and the Gospel
14『为我和福音』的正确意义是甚么？这里所说的『为主』，实际的意思乃是：『不再是我，乃是福音。』我们在基督里已经被了结了。现今，我们必须将这种了结应用在自己身上，并应用在生活中的每一方面。这样，我们的生活就『不再是我，乃是基督；不再是我，乃是福音』。这意思是说，我们该活基督，活福音。这与我们想要为著主的荣耀和福音的果效，作个举止合宜的基督徒，完全不同。
14What, then, is the correct understanding of “for My sake and the gospel’s”? Here for the Lord’ss ake actually means “no longer I, but the gospel.” We have been terminated in Christ. Now we need to apply this termination to ourselves and to every aspect of our living. Then in our living it will be “no longer I, but Christ, no longer I, but the gospel.” This means that we shall be living Christ and living the gospel. This is very different from trying to behave ourselves properly as Christians for the sake of the Lord’s glory and for the sake of the effectiveness of the gospel
15让我用一个例子来说明，活基督与福音以及想要为著基督与福音举止合宜，二者的不同。假使一位弟兄在公司上班，他也许会对自己说，『办公室里的同事晓得我是一个在主恢复中，在召会里的基督徒。最近我曾向他们传福音，所以我应当举止合宜，凡我所说的、所作的，都应当小心谨慎。为福音的缘故，我需要谨慎的与同事相处。现在我已经向他们传了福音，告诉他们我在召会里，所以，我的行为要非常儆醒。』其实，这是弟兄自己的挣扎努力。不仅如此，这对于主在八章三十五节的话，完全是不正确的领会。如果这位在公司上班的弟兄，正确领会主的话，他就会告诉自己：『我是主耶稣的跟从者，我有分于祂。我已经与祂同钉十字架，现在活著的不再是我，乃是基督在我里面活著。我工作时，不必想要举止合宜，也不必小心翼翼，我只需天天简单的活基督。当我清晨醒来，我需要呼求主耶稣，吸入祂。我呼求祂，祂就成了我的气息，成了我内里所是之内在并主要的元素，也成了我生活的素质。我在办公室里单单活祂。我不必定意向同事传福音，也不必因我告诉他们我在召会里而罣虑。我只在意一件事，就是活基督。我愿意整天吸入基督，并且活祂。』这是为主丧失魂生命的正确领会。
15Let me illustrate the difference between living Christ and the gospel and trying to behave properly for the sake of Christ and the gospel. Suppose a certain brother is working in an office. This brother may say to himself, “My colleagues here in the office realize that I am a Christian and that I am in the church in the Lord’s recovery. Recently I have preached the gospel to them. Now I should behave myself and be very careful about what I say and do. For the gospel’ss ake, I need to be careful with my colleagues. Now that I have preached the gospel to them and have told them that I am in the church, I need to be very watchful concerning my conduct.” Actually, this is a matter of the brother’sown effort. Furthermore, it is an absolutely incorrect understanding of the Lord’sword in 8:35. If this brother working in the office has the correct understanding of the Lord’sword, he will say to himself, “As a follower of the Lord Jesus, I am a partaker of Him. I have been crucified with Him. Now it is no longer I who live, but Christ lives in me. At work I do not need to try to behave myself. I do not have to exert myself to be so careful. Instead, I should simply live Christ day by day. When I wake up in the morning, I need to call on the Lord Jesus and breathe Him in. As I call on Him, He becomes my breath, the intrinsic and essential element of my inner being, the essence of my living. Then at the office I simply live Him. I shall not deliberately try to preach the gospel to my colleagues, and I shall not worry because of the fact that I have told them that I am in the church. I only care for one thing—for living Christ. All day long, I want to breathe in Christ and then live Him.” This is the correct understanding of losing our soul life for the Lord’ss ake.
16为福音而活，原则也是一样。当我们活基督，就必定活福音。我们活基督的时候，人就不仅听见福音，也会看见我们生活中的福音。我们的生活将是基督，而这位基督就会成为人真实而实际的福音。我们由此看见，为基督和福音而活不是行为的事，乃是实际的活基督。关于这一点，我要再说，我们需要保罗的书信，才能充分了解主在三十五节的话。八章二十七至三十八节不仅揭示主奇妙的身位，也揭示祂的死与复活。这个揭示也包括我们对于主死的应用，以及我们在祂复活中的生活。藉著将基督的死应用在我们身上，我们就得以在复活里活在基督里。
16The principle is the same in the matter of living for the sake of the gospel. When we live Christ, we shall certainly live the gospel. As we live Christ, others will see the gospel in our living and not only hear it. Our living will be Christ, and this Christ will become the gospel to others in an actual and practical way. By this we see that living for the sake of Christ and the gospel is not a matter of our behavior; it is a matter of living Christ in a practical way. Regarding this, I would say once again that we need the Epistles of Paul in order to have an adequate understanding of the Lord’sword in verse 35. In 8:27-38 we have an unveiling not only of the Lord’s wonderful Person, but also of His death and resurrection. This unveiling also includes our application of the Lord’s death and our living in His resurrection. Through the application of Christ’s death to ourselves we may live in Christ in resurrection
主的变像－
THE LORD’S TRANSFIGURATION
神的国带著能力来临
THE KINGDOM OF GOD COMING IN POWER
17主揭示基督的身位以及祂的死与复活以后，接著在九章一节说，『我实在告诉你们，站在这里的，有人还没有尝到死味，必看见神的国带著能力来临。』这应验于主在山上的变化形像。（2～13。）主的变化形像，就是神的国带著能力的来临。祂的三个门徒，彼得、雅各和约翰，看见了这事。
17After the unveiling of Christ’s Person and His death and resurrection, the Lord went on to say in 9:1, “Truly I tell you, there are some of those standing here who shall by no means taste death until they see the kingdom of God come in power.” This was fulfilled by the Lord’s transfiguration on the mountain (9:2-13). His transfiguration was the coming of the kingdom of God in power. This was seen by three of His disciples, Peter, James, and John
18主在山上的变化形像，是国度的来临。国度实际上乃是基督的扩大。首先，基督作为种子种到我们心里。然后，这种子不断长大、发展，直到显现在荣耀里，这就是国度。国度完全实现的时候虽然还没有到，然而，基督藉著变化形像，向祂的三个门徒展示国度的实际是甚么。祂变化形像时，就是神国的实现。
18The Lord’s transfiguration on the mountain was the coming of the kingdom. This kingdom is actually the enlargement of Christ. First, Christ is sown as a seed into our heart. This seed will then grow and develop until it is manifested in glory. This is the kingdom. The time has not yet come for the kingdom to be manifested in full. However, through His transfiguration Christ demonstrated to three of His disciples what the reality of the kingdom is. When He was transfigured, that was the manifestation of the kingdom of God
在高山上
On a High Mountain
19九章二节说，『过了六天，耶稣带著彼得、雅各和约翰，暗暗的领开他们上了高山，就在他们面前变了形像。』八章启示基督及祂的死与复活，是在黑门山脚；过了六天，主就变化形像。因此，这里的高山必是黑门山。我们要得著基督及祂死与复活的启示，必须远离宗教的环境；但要看见变了形像之基督的异象，就需要上到高山，远超过地平。
19Mark 9:2 says, “And after six days Jesus takes with Him Peter and James and John, and brings them up into a high mountain by themselves alone. And He was transformed before them.” Since the Lord’s transfiguration took place six days after the revelation concerning Christ and His death and resurrection in chapter eight (given at the very foot of Mount Hermon), the high mountain here must be Mount Hermon. To receive the revelation concerning Christ and His death and resurrection, we need to be far away from the religious environment. But to see the vision of the transfigured Christ we need to be on a high mountain, far above the earthly level
摩西和以利亚
Moses and Elijah
20九章四节继续记载说，『有以利亚同著摩西向他们显现，并且同耶稣谈话。』摩西死了，神将他的身体藏起来；（申三四5～6；）以利亚是活著被神提到天上。（王下二11。）神特意作这两件事，使摩西和以利亚能与基督一同显现在变化山上。他们也是神所保留的，要在大灾难时，作那两个见证人。（启十一3～4。）摩西代表律法，以利亚代表申言者。律法和申言者是旧约的构成成分，作基督完满的见证。（约五39。）这时摩西和以利亚显现出来，照著旧约所说基督的死（路二四25～27，44，林前十五3）与祂一同谈论。（路九31。）
20In verse 4 the record continues, “And there appeared to them Elijah together with Moses, and they were conversing with Jesus.” Moses died and God hid his body (Deut. 34:5-6), and Elijah was taken by God into heaven (2 Kings 2:11). God purposely did these two things so that Moses and Elijah might appear with Christ on the mount of His transfiguration. They were also preserved by God to be the two witnesses in the great tribulation (Rev. 11:3-4). Moses represented the law, and Elijah the prophets. The law and the prophets were the constituents of the Old Testament as a full testimony of Christ (John 5:39). Now Moses and Elijah appeared and conversed with Christ concerning His death (Luke 9:31) as it had been prophesied in the Old Testament (Luke 24:25-27, 44; 1 Cor. 15:3
21彼得、雅各、约翰在山上与主耶稣一同豫尝要来的国度。我们在这里看见千年国的小影。我们有旧约的圣徒－摩西和以利亚，与新约的圣徒－彼得、雅各、和约翰。我们可以说，旧约圣徒摩西，表征复活的人；以利亚、彼得、雅各和约翰这些活人，代表被提的人。
21On the mountain with the Lord Jesus, Peter, James, and John had a foretaste of the coming kingdom. Here we see a miniature of the millennium. We have the Old Testament saints—Moses and Elijah—and New Testament saints— Peter, James, and John. We may say that Moses, one of the Old Testament saints, signifies the resurrected ones, and Elijah, Peter, James, and John, all living ones, represent those who are raptured
彼得荒谬的题议
Peter’s Absurd Proposal
22彼得非常兴奋，对主耶稣说，『拉比，我们在这里真好，可以搭三座帐棚，一座为你，一座为摩西，一座为以利亚。』（可九5。）彼得荒谬的题议，将摩西和以利亚摆在与基督同等的地位上，意思就是使律法和申言者与基督平等。这完全违反神的经纶。在神的经纶里，律法和申言者只是基督的见证，不该摆在与基督同等的地位上。
22Peter was very excited, and said to the Lord Jesus, “Rabbi, it is good for us to be here. And let us make three tabernacles — one for You, and one for Moses, and one for Elijah” (v. 5). Peter’s absurd proposal was to put Moses and Elijah on the same level with Christ, which means to make the law and the prophets equal to Christ. This was absolutely against God’secon o my. In God’secon o my the law and the prophets were only a testimony to Christ; they should not be put on the same level with Him.
听子的话
Hearing the Son
23九章七节说，『有一朵云彩来遮盖他们，又有声音从云彩里出来，说，这是我的爱子，你们要听祂。』父表白子的这个宣告，第一次是在基督受浸上来之后，那浸是表征祂从死里复活。这次是父第二次宣告同样的事，在子的变像中表白子，这变像是要来之国度的豫表。
23Mark 9:7 says, “And a cloud came overshadowing them, and a voice came out of the cloud, This is My Son, the Beloved. Hear Him!” This declaration of the Father to vindicate the Son was first given after Christ’sr i sing from baptism, which signified His resurrection from the dead. This instance is the second time the Father declared the same thing, this time to vindicate the Son in His transfiguration, which prefigures the coming kingdom
24在七节，神嘱咐我们要听祂的儿子。在神的经纶里，基督来了以后，我们就当听祂，不该再听律法和申言者，因为律法和申言者都在基督里，并藉著基督得了成全。八节接著说，『他们忽然周围一看，不再见一人，只见耶稣同他们在那里。』彼得题议把摩西和以利亚，就是律法和申言者，与基督一同留下，但神取走了摩西和以利亚，只留下耶稣一人。律法和申言者是影儿和豫言，并不是实际；实际乃是基督。现今基督这实际在这里，就不再需要影儿和豫言。在新约里，只该留下耶稣一人。耶稣是今日的摩西，将生命之律分赐到信祂的人里面；耶稣也是今日的以利亚，在信徒里面为神说话，并说出神。这就是神新约的经纶。
24In verse 7 God charges us to hear His Son. In God’secon o my, now that Christ has come, we should “hear Him,” no longer the law or the prophets, because the law and the prophets were fulfilled in Christ and by Him. Verse 8 continues, “And suddenly, looking around, they no longer saw anyone with them, except Jesus only.” Peter proposed to keep Moses and Elijah, that is, the law and the prophets, with Christ. But God took Moses and Elijah away, leaving no one “except Jesus only.” The law and the prophets were shadows and prophecies, not the reality; the reality is Christ. Now that Christ, the reality, is here, the shadows and the prophecies are no longer needed. No one except Jesus Himself alone should remain in the New Testament. Jesus is today’s Moses, imparting the law of life into His believers. Jesus is also today’s Elijah, speaking for God and speaking forth God within His believers. This is God’s New Testament economy
25新约时代单单在于耶稣。我们应当听祂，而不是听摩西所代表的律法，或以利亚所代表的申言者。基督自己就是新约。在马可九章，千年国的小影向主的门徒瞬间一现，然后又回到新约时代。
25The New Testament age is a matter of Jesus only. We should hear Him, not the law represented by Moses or the prophets represented by Elijah. Christ Himself is the New Testament. Here in chapter nine of Mark a miniature of the millennium appeared briefly as an example that was shown to the Lord’s disciples. Then the scene returned to that of the New Testament age
基督的复活
The Resurrection of Christ
26九章九节说，『他们下山的时候，耶稣嘱咐他们说，除非人子从死人中复活，你们不要将所看见的对人述说。』这指明若不在基督的复活里，没有人能认清这位变化形像、得著荣耀之耶稣的异象。
26Mark 9:9 says, “And as they were coming down from the mountain, He ordered them that they should relate to no one the things which they had seen, except when the Son of Man should rise from the dead.” This indicates that the vision of the transfigured, glorified Jesus could not be realized by anyone except in the resurrection of Christ
27十节说，『门徒将这话存在心里，彼此讨论甚么是从死人中复活。』当时，彼得、雅各、和约翰并不明白主所说，人子从死人中复活的意思。他们看见异象，却没有彻底明白。然而，在五旬节那天，彼得同十一位使徒站起来的时候，他是清楚明白的，且能强有力的见证基督的复活。彼得在五旬节那天传讲的中心点，就是主耶稣的复活。基督的复活成为彼得传福音的焦点。彼得不仅明白复活是甚么，他自己更是在复活里。他乃是在基督的死与复活里活基督。
27Verse 10 says, “And they kept the matter to themselves, discussing what rising from the dead is.” At that time, Peter, James, and John did not understand what the Lord meant when He said that the Son of Man should rise from the dead. They had seen a vision, but they did not understand it thoroughly. But on the day of Pentecost, when Peter stood up with the eleven, he was clear and could testify strongly concerning Christ’s resurrection. On the day of Pentecost, the central point of Peter’sp reaching was the resurrection of the Lord Jesus. The resurrection of Christ became the focal point of Peter’s gospel preaching. Peter not only came to understand what the resurrection is, but he himself was in this resurrection. He came to live Christ in His death and resurrection.