马可福音生命读经 · 第27篇

奴仆救主福音服事的行动（十一）

The Move of the Slave-Savior’s Gospel Service (11)

1读经：马可福音九章十四至五十节。我们在前一篇信息里看见，马可八章二十七节至九章十三节启示，基督同祂的死与复活，宇宙性的顶替了神以外的一切事物。在本篇信息中，我们要接著来看九章十四至五十节。

1Scripture Reading: Mark 9:14-50 In the foregoing message we saw that in 8:27—9:13 we have a revelation of Christ with His death and resurrection as the universal replacement for everything that is not God Himself. In this message we shall go on to consider 9:14-50

29:14-要明白九章十四至五十节所启示的，并不容易。马可福音这段话的主题是甚么？若把这段话分成小段，我们也许会领会一些具体的点。但是把这些经节摆在一起时，我们看见了甚么？

2It is not easy to understand what is revealed in 50. What is the main subject of this portion of the Gospel of Mark? If we divide this section into small pieces, we may have some understanding of particular points. But what do we see when all of the verses are put together?

赶出哑吧灵

THE CASTING OUT OF A DUMB SPIRIT

3这段话有三十七节经文，头一个事例是赶出一个人儿子身上的哑吧灵。（九14～29。）这件事是在主和三个门徒从变化山上下来时，立即发生的。『到了门徒那里，看见大批群众围著他们，又有经学家和他们辩论。群众一看见耶稣，都甚吃惊，就跑上14-去问祂的安。』（14～15。）当主耶稣问他们辩论的是甚么，『群众中间有一个回答祂说，夫子，我带了我的儿子到你这里来，他被哑吧灵附著；无论在那里，灵抓住他，把他摔倒，他就口中流沫，咬牙切齿，身体枯干。我请过你的门徒把灵赶出去，他们却无能为力。』（17～18。）我们在这里看见，这个事例说到一个哑吧灵，这不是整个人需要医治。在二十五节我们看见，从孩子身上所赶出去的，是一个聋哑的灵。所以，这里再一次题到听觉和说话的器官需要得著专一的医治。

3This portion of thirty - seven verses begins with the case of casting a dumb spirit out of a man’ss on (9:14-29). This took place immediately after the Lord and three of His disciples came down from the mount of transfiguration. “And coming to the disciples, they saw a great crowd around them, and scribes disputing with them. And immediately all the crowd seeing Him were amazed, and running to Him, greeted Him” (vv. 15). When the Lord Jesus questioned them about the dispute, “one of the crowd answered Him, Teacher, I brought my son to You, having a dumb spirit; and wherever it seizes him, it throws him down, and he foams and grinds his teeth, and he is wasting away; and I told Your disciples that they might cast it out, and they were not able” (vv. 17-18). Here we see that the case involved a dumb spirit; it was not a matter of the entire person needing to be healed. In verse 25 we see that it was a dumb and deaf spirit that was cast out of the child. Therefore, once again there was the need for a particular dealing with the hearing and speaking organs.

门徒失败的原因

The Reason for the Disciples’ Failure

4孩子的父亲请过主的门徒把灵赶出去，他们却无能为力。他们既是学徒，就该能赶出这灵。但他们不能，所以起了激烈的争辩。主从变化山上下来时，就遇到这种光景；接著，祂就把聋哑的灵赶了出去。

4The father of the child had asked the Lord’s disciples to cast out the demon, but they were not able to do so. As learners, they should have been able to cast out this demon. But because they were not able to do it, there was a serious dispute. When the Lord came down from the mountain of transfiguration, He came into that situation. He then proceeded to cast out the dumb and deaf spirit.

5马可九章二十八节说，『耶稣进了屋子，门徒暗暗的问祂说，我们为甚么不能赶出牠去？』门徒似乎向主说，『我们跟从你，向你学习，已经相当长的一段时间，你赶鬼是那么容易，为甚么我们却不能？』二十九节是主回答门徒的话：『非用祷告，这一类的灵总不能出来。』主在这里的话指明，门徒没有祷告，因此不能赶出这一类的灵。

5Mark 9:28 says, “And when He entered into a house, His disciples questioned Him privately, Why were we not able to cast it out?” The disciples seemed to be saying to the Lord, “We have been following You and learning of You for a long period of time. It was easy for You to cast out the demon. But why were we not able to do it?” In verse 29 we have the Lord’s answer to the disciples’ question: “This kind cannot come out by anything, except by prayer.” The Lord’sword here indicates that the disciples failed to pray, and that was the reason they could not cast out the demon.

祷告与否认己

Prayer and the Denial of the Self

6你知道祷告的意思么？祷告的意思是说，我们看见自己是一无所有，一无所能的。这含示祷告是真正的否认己。因此，祷告就是否认己，知道我们一无所有，也一无所能。不仅如此，祷告实际上就是宣告：『不再是我，乃是基督。』门徒不祷告，却想要赶鬼。他们也许对自己说，『我们观察主赶鬼两年多，已经从祂学会了。我们应当能从这个孩子身上把鬼赶出去。』他们虽然想要赶鬼，却没有成功。我们可以说，他们想要赶鬼，却没有所需要的能力、力量，也就是没有神圣的电力。

6Do you know what it means to pray? To pray means that we realize that we are nothing and that we can do nothing. This implies that prayer is the real denial of the self. To pray, therefore, is to deny ourselves, knowing that we are nothing and are not able to do anything. Furthermore, to pray is actually to declare, “Not I, but Christ.” Instead of praying, the disciples tried to cast out the demon. Perhaps they said to themselves, “We have been watching the Lord cast out demons for more than two years, and we have learned of Him. We should be able to cast the demon out of this child.” But although they attempted to cast out the demon, they were not successful. We may say that they tried to cast out the demon without the necessary power, energy, divine electricity

7我要强调一个事实，就是九章二十九节的『祷告』，实际上是指『不再是我，乃是基督』。在这件事上，我们要明白这个事例为甚么紧接在启示基督作我们的顶替，并在主说否认己的话之后。我们必须否认己，好叫基督成为我们的顶替，并我们的一切。门徒虽然看见这个启示，却没有实行，也没有照著而活。看见启示是一件事，活这启示是另一件事。

7I wish to emphasize the fact that the word “prayer” in 9:29 actually indicates “no longer I, but Christ.” Concerning this matter, we need to understand why this case immediately follows the revelation of Christ as our replacement and the Lord’sword about denying ourselves. We need to deny ourselves so that Christ may be our replacement and become everything to us. Although the disciples saw this revelation, they did not practice it or live according to it. To see the revelation is one thing; but to live it is another

基督作我们的顶替这个启示之应用

Applying the Revelation concerning Christ as Our Replacement

8马可九章十四至五十节，实际上就是基督作我们的顶替这个启示的应用。门徒所得的启示，乃是基督藉著祂的死与复活，成为完全的顶替。死亡了结我们，复活却把基督带给我们。结果『不再是我，乃是基督』。然而，这个启示要怎样应用？从赶出一个人儿子身上的哑吧灵这个事例来看，这个异象乃是藉著祷告来应用的。

8Mark 9:14-50 is actually a practicing of the revelation of Christ as our replacement. It had been revealed to the disciples that Christ is the entire replacement through His death and resurrection. Death terminates us, and resurrection brings Christ to us. The result is “no longer I, but Christ.” But how can this revelation be applied? According to the case of the casting of the dumb spirit out of the man’ss on, this vision is applied by prayer.

9人总是有发脾气的问题。因此，我们可以在婚姻生活中用脾气来说明一个事实，就是有些『鬼』只能藉著祷告赶出去。在婚姻生活中，丈夫或妻子都很容易发脾气。每个丈夫都有脾气，每个妻子也有发脾气的难处。脾气乃是婚姻生活里一个严重的问题，也是分居与离婚的原因。如果夫妻从来没有吵嘴，从来不受脾气困扰，那么婚姻生活中多半的问题就消除了。然而，脾气实在是一个问题。因此，我们的婚姻生活的确需要基督。我要说，在我们人生中，没有一方面像在婚姻生活里那样需要祂。你知道怎样才能有最好的婚姻生活么？路就在于实行『不再是我，乃是基督』。但是我们要怎样实行？实行的路就是祷告。譬如，你不应该想要克制脾气。你如果要凭自己克制脾气，最终你的问题一定更严重。你越挣扎要克制脾气，你就越在『脾气银行』里『存款』。迟早你会发一顿更大的脾气。这就是想要靠自己的能力，而不是藉祷告来赶出脾气『鬼』。不要想去克制脾气，而要祷告。如果你问主，你为甚么不能赶出脾气鬼，祂也许会说，『非用祷告，这一类的灵总不能出来。你需要祷告。』

9As human beings, we all have a problem with our temper. Thus, we may use the matter of temper, especially in married life, as an illustration of the fact that certain “demons” can be cast out only through prayer. In married life it is easy for a husband or wife to have a problem with temper. Surely every husband has a problem with his temper, and every wife has trouble with her temper. Temper is a serious problem in married life and is a cause of separation and divorce. If a husband and wife never exchange words and are never troubled by their temper, most problems in married life would be eliminated. But temper is a problem. Therefore, we certainly need Christ in our married life. I would say in no aspect of our human living do we need Him more than in our married life. Do you know how to have the best married life? The way is to practice “not I, but Christ.” But how can we practice this? The way to practice is to pray. For example, you should not try to subdue your temper. If you try in yourself to subdue your temper, you will eventually have a more serious problem with it. The more you strive to subdue your temper, the more you will make a “deposit” in the “temper bank.” Sooner or later, you will lose your temper in a more serious way. This is to try to cast out the “demon” of temper by your self-effort instead of by prayer. Instead of trying to subdue your temper, you should pray. If you ask the Lord why you are not able to cast out the demon of your temper, He may say, “This kind cannot be cast out except by prayer. You need to pray

呼求主

Calling On the Lord

10其实，我们的祷告不必很长，只要呼喊『哦主耶稣』就彀了。即使这么一个短短的祷告，就指明『不再是我，乃是基督』。你的祷告见证你没有靠自己的努力，去应付处境，你乃是应用基督。这就是把基督同祂的死与复活作我们顶替的这个异象实行出来。

10Actually, we do not need to pray in a lengthy way. It is sufficient simply to call, “O Lord Jesus!” Even such a short prayer indicates “no longer I, but Christ.” Your prayer testifies that you do not exercise your self-effort to deal with the situation. Instead, you apply Christ. This is to practice the vision concerning Christ with His death and resurrection being our replacement

11不要想靠自己的努力来赶鬼；赶鬼需要祷告。正如我们所指出的，祷告的意思是『不再是我，乃是基督』。所以，九章十四至二十九节的事例指出，我们若要被基督顶替，就不要凭自己赶鬼，而需要祷告。

11You should not try to cast out demons by your self- effort. In order to cast out demons, you need to pray. As we have pointed out, prayer means “no longer I, but Christ.” Hence, the case in 9:14-29 points out that if we would be replaced by Christ, we need to pray instead of trying in ourselves to cast out demons.

第二次揭示

THE SECOND UNVEILING

主的死与复活

OF THE LORD’S DEATH AND RESURRECTION

12主耶稣在九章三十至三十二节第二次揭示祂的死与复活。三十一节说，『因为祂教训门徒，说，人子将要被交在人手里，他们要杀害祂；被杀以后，过三天祂要复活。』然而，三十二节说，『门徒却不明白这话，又不敢问祂。』

12In 9:30-32 the Lord Jesus unveils His death and resurrection the second time. Verse 31 says, “For He was teaching His disciples and telling them, The Son of Man is being delivered into the hands of men, and they will kill Him; and when He is killed, after three days, He will rise.” However, as verse 32 says, the disciples “did not understand what He was saying, and they were afraid to question Him.” Literally, the phrase “what He was saying” is “the word” (Gk., rhema

教导谦卑

TEACHING CONCERNING HUMILITY

13门徒赶不出鬼以后，也许多少明白到祷告就是『不再是我，乃是基督』，那个祷告含示否认己，并认识自己一无所是，一无所能，需要由基督来顶替。我们要由祂来顶替，就需要祷告，让主进来，并作我们的一切。然而，我们不能单靠一个事例就得了训练，知道如何实行，因为一个特例所能成就的相当有限。因此，九章三十三至三十七节有另一个教导谦卑的事例，强调同一个重点。马可九章三十三至三十四节说，『他们来到迦百农。耶稣在屋子里问门徒说，你们在路上争论甚么？门徒不作声，因为他们在路上彼此争论谁为大。』门徒中没有人敢作声，但主已经晓得他们彼此争论谁为大。主接著就教导谦卑。『耶稣坐下，叫十二个门徒来，对他们说，若有人想要作首先的，他必作众人末后的，作众人的仆役。』（35。）于是主『领过一个小孩子来，叫他站在他们中间，又抱起他来，对他们说，凡因我的名接待一个这样小孩子的，就是接待我；凡接待我的，不是接待我，乃是接待那差我来的。』（36～37。）主把小孩子抱起来，这样对小孩子柔细的爱，显出祂的人性。你知道谦卑是甚么？谦卑与祷告一样，意思都是说，我们一无所是。谦卑的意思是：『不再是我，乃是基督。』

13The disciples may have had some understanding after their failure to cast out the demon that prayer is a matter of “not I but Christ,” that prayer implies that we deny ourselves and realize that we are nothing, that we can do nothing, and that we need to be replaced by Christ. In order to be replaced by Him, we need to pray that the Lord will come in and be everything to us. However, we cannot be trained to practice this only by one instance, for a particular case is limited in what it can accomplish. Therefore, in 9:33-37 we have another case —the teaching concerning humility—in which the same point is emphasized. Mark 9:3 3 and 3 4 say, “And they came into Capernaum. And when He was in the house, He questioned them, What were you reasoning about on the road? And they were silent, for they had argued with one another on the road who was greater.” None of the disciples dared to say anything. But the Lord already knew that they had been disputing concerning who among them was greater. Then the Lord went on to teach concerning humility. “He called the twelve and said to them, If anyone wants to be first, he shall be last of all, and servant of all” (v. 35). Then He took a young child, set him in their midst, took him in His arms, and said to them, “Whoever receives one of such young children in My name, receives Me; and whoever receives Me, receives not Me, but Him who sent Me” (vv. 36-37). By taking the young child in His arms the Lord expressed His humanity in His tender love toward the little ones. Do you realize what humility is? Like prayer, humility means that we are nothing. Humility means “no longer I, but Christ.”

14主在这里教导门徒的功课，与赶出哑吧灵的事例中的功课相同。门徒已经看见了异象，看见基督的身位，祂那了结他们的死，以及祂那带进祂自己作他们顶替的复活。虽然这个异象已经向他们启示了，他们还需要去实行。在赶鬼的事上，他们需要藉著祷告实行异象。祷告就是见证『不再是我，乃是基督』。在谁为大的事上，门徒需要藉著学习谦卑来实行异象。当他们争论谁为大时，他们忽略了基督作他们的顶替这异象，以及祂的死废掉了他们，祂的复活供应他们的异象。因此，主需要训练他们，来实行主是他们的顶替这个异象。教导为合一的容忍

14Here the Lord is teaching the disciples the same lesson as in the case that involved the casting out of the dumb spirit. The disciples had seen the vision concerning Christ’s Person, His death to terminate them, and His resurrection to bring Him in as their replacement. But even though this vision had been revealed to them, they still needed to practice it. In the matter of casting out demons, they needed to practice the vision by praying. To pray is to testify that it is “no longer I, but Christ.” Regarding the matter of greatness, the disciples needed to practice the vision by learning humility. When they were debating concerning who was greater, they were neglecting the vision of Christ as their replacement and the vision of His death annulling them and His resurrection supplying them. Therefore, it was necessary for the Lord to train them to practice the vision concerning Himself as their replacement. TEACHING CONCERNING TOLERANCE FOR UNITY

15在九章三十八节，雷子约翰忽然对主说，『夫子，我们看见一个人在你的名里赶鬼，我们就禁止他，因为他不跟从我们。』这是雷子约翰急躁的行动，与他所陪伴奴仆救主的美德相反。约翰的态度，与约书亚在民数记十一章二十八节的态度一样。约翰可能有意要改变话题。争论谁为大，也许是雅各、约翰这两个雷子挑起的。我相信在这场争论中，他们担任主角。主耶稣没有斥责约翰，反而非常有智慧回答他。马可九章余下的经节（39～50）都是描述主对约翰在三十八节所说之话的反应。

15In 9:38 John, one of the sons of thunder, suddenly said to the Lord, “Teacher, we saw someone casting out demons in Your name who does not follow us, and we forbade him, because he was not following us.” This was John’s impetuous act as a son of thunder. This act was against the virtue of the Slave-Savior whom he accompanied. John’s attitude was like that of Joshua in Numbers 11:28. It may have been John’sin tent i on to change the subject. The debate about who was greater may have been instigated by the two sons of thunder, James and John. I believe that they played a leading role in this argument. Instead of rebuking John, the Lord Jesus responded in a very wise manner. The remainder of the verses in this chapter (vv. 39-50) are devoted to the Lord’s response to what John said in verse 38

16主耶稣在三十九节说，『不要禁止他，因为没有人在我的名里行异能，反倒能轻易毁谤我。』这是奴仆救主在福音服事的实行上，对祂信徒的包容，这些信徒与较为接近祂的人不同。在这方面，使徒保罗在腓立比一章十六至十八节的态度，以及摩西在民数记十一章二十六至二十九节的态度，都与主耶稣一样，但急躁的约翰，态度就不同了。马可九章三十八至五十节这一段，接续三十三至三十七节，是非常有意义的。在那里，奴仆救主教导跟从祂的人要谦卑，因为他们彼此争论谁为大。在那次争论中，两个雷子，雅各和约翰，也许担任主角。（参十35～45。）不愿包容不同信徒的，就是这约翰；这急躁的行动，也许与他要为大的野心有关。可能是这样的野心，使他不肯包容其他信徒不同的作法。这是基督徒中间分裂的基本因素。奴仆救主在这事上，必然不同意约翰。

16In verse 39 the Lord Jesus said, “Do not forbid him, for there is no one who shall do a work of power in My name and be able soon to speak evil of Me.” This is the Slave-Savior’stole rance, in the practice of the gospel service, toward His believers who were different from those closer to Him. In this aspect the Apostle Paul’s attitude in Philippians 1:16-18 and that of Moses in Numbers 11:26-29 are like His, but not that of the impetuous John. It is very meaningful that this section, from verse 38 through verse 50, continues the section of verses 33 through 37, where the Slave - Savior taught His disciples humility because they argued with one another concerning who was greater. In that argument the two sons of thunder, James and John, probably played the leading roles (see 10:35-45). It was the same John who would not tolerate a differing believer. This impetuous action was probably related to his ambition to be great. It may have been this ambition that caused his intolerance toward the different practice of other believers. This is a basic divisive factor among Christians. The Slave - Savior surely would not go along with John in this matter.