马可福音生命读经 · 第28篇

奴仆救主福音服事的行动（十二）

The Move of the Slave-Savior’s Gospel Service (12)

1读经：马可福音九章三十八至五十节。我们在本篇信息要来看马可九章

1Scripture Reading: Mark 9:38-50 In this message we shall consider 9:38-50

2三十八至五十节。

2THE SLAVE-SAVIOR’STOLE RANCE

奴仆救主的包容

3我们在上一篇信息指出，约翰在三十八节对主耶稣说，『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。这可以从主在三十九节的反应得到证明：『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。』我们在这一节看见，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。

3As we pointed out in the foregoing message, in verse 38 John said to the Lord Jesus, “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. This is proved by the Lord’s response in verse 39: “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.” Here we see the Slave-Savior’stole rance, in the practice of the gospel service, toward His believers who were different from those closer to Him

4四十至五十节有许多令人费解的事。在四十节，主耶稣说，『不抵挡我们的，就是帮助我们的。』历年来，我甚受这一节的困扰，也不能明白，因为我以为本节与主在马太十二章三十节的话牴触。其实这两节并不牴触。二者都是出自奴仆救主的口，且可视为格言。马可九章四十节的格言是说到在实行上外面的一致，关系到不抵挡祂的人；（39；）在马太的格言是说到在目标上里面的合一，关系到抵挡祂的人。（太十二24。）要维持里面的合一，我们需要实行在马太的话；对于外面的一致，我们应当实行在马可的话，就是包容不同的信徒。主在马可九章四十一节继续说，『凡因你们名为属基督的，给你们一杯水喝的，我实在告诉你们，他绝不会失去他的赏赐。』我们在三十八节看见，约翰的举动是对付别人；但奴仆救主在这里智慧的话，把约翰和别的门徒转为接受别人对待的人。这含示他们或别的信徒，都在主的看顾之下，因为都是属祂的。无论他们对待别的信徒，或别的信徒对待他们，只要是在主的名里，就是给一杯水喝，也必从主得著赏赐。

4In verses 40 through 50 there are many puzzling things. In verse 40 the Lord Jesus says, “For he who is not against us is for us.” For years I was bothered by this verse and had trouble understanding it, because I thought that it contradicted the Lord’s word in Matthew 12:30. Actually there is no contradiction between these verses. Both issued from the Slave - Savior’s mouth and may be considered maxims. The maxim in 9:40 speaks of the outward formality in practice regarding those who are not against the Slave-Savior (v. 39). The maxim in Matthew speaks of inward unity for purpose regarding those who are against Him (Matt. 12:24). To maintain inward unity we need to practice the word in Matthew, and for the outward formality we should practice the word here and tolerate believers who are different from us. In 9:41 the Lord goes on to say, “For whoever gives you a cup of water to drink in My name because you are Christ’s, truly I say to you that he shall by no means lose his reward.” In verse 38 we see how John behaved as one who dealt with others. The Slave - Savior’s wise word in verse 40 turned him and the other disciples to be those cared for by others. This implied that whether it was they or other believers— all were under the Lord’s care because all were His. Whether it was their treatment of the other believers or other believers’ treatment of them, if it was in the Lord’s name, even the giving of a cup of water would be rewarded by Him.

5在四十一节，主论到有人因门徒名为属基督的，而给他们一杯水喝。这指明奴仆救主承认，约翰所禁止的人是真信徒，是属祂的。这对约翰该是一个功课。

5In verse 41 the Lord speaks of someone giving a disciple a cup of water in His name because he is Christ’s. This indicates that the Slave-Savior recognized that the one forbidden by John was a genuine believer and that he belonged to Him. This should have been a lesson to John

要来的赏赐

A REWARD TO COME

6在九章四十一节主说，凡给门徒一杯水喝的，『他绝不会失去他的赏赐。』这赏赐要在要来的国度时代赐给人。（路十四14。）本节所题的赏赐是在永远救恩之外另加的。永远的救恩是藉著信，与我们的行为无关，（弗二8～9，）而赏赐是为著我们得救之后的行为（工作）。（林前三8，。）我们即使得救了，仍有可能因没有主所称许的行为（工作），而得不著赏赐，反受亏损。（15。）这赏赐要在主回来时，按我们的行为赐给我们。（太十六27，启二二12，林前四5。）这要决定于基督的审判台，（林后五10，）并在要来的国度里给我们享受。（太二五21，23。）在马可九章四十二节主继续说，『凡绊跌一个信入我的小子的，倒不如把大磨石套在他的脖子上，把他在海里。』奴仆救主在这里，将话题从约翰和别的门徒转到一般的信徒，祂认为他们都是小子，（与三十七节的小孩子无关，）包括约翰、别的门徒、和他们所禁止的人。这可视为对约翰和别的门徒的警告：不要绊跌那些以不同方式跟从祂的信徒。绊跌别人和自己

6In 9:41 the Lord says that the one who gives a disciple a cup of water “shall by no means lose his reward.” This reward will be given in the coming kingdom age (Luke 14:14). The reward mentioned here is something in addition to eternal salvation. Eternal salvation is by faith, having nothing to do with our work (Eph. 2:8-9), whereas reward is for our work after we are saved (1 Cor. 3:8, 14). It is possible that we shall fail to receive a reward but instead suffer 14 loss, even though we are saved, because we are lacking in the work which the Lord can approve (1 Cor. 3:15). At the Lord’s coming back the reward will be given to us according to our works (Matt. 16:27; Rev. 22:12; 1 Cor. 4:5). It will be decided by the judgment seat of Christ (2 Cor. 5:10) and enjoyed in the coming kingdom (Matt. 25:21, 23). In Mark 9:42 the Lord continues, “And whoever stumbles one of these little ones who believe, it is better for him if a heavy millstone were hung around his neck, and he be thrown into the sea.” Here the Slave - Savior turns the subject from John and the other disciples to His believers in general, all of whom He considers little ones (not related to the little children in verse 37), including John, the other disciples, and the one forbidden by them. This may be regarded as a warning to John and the other disciples not to cause to stumble any one of His believers who differed from them in following Him. CAUSING STUMBLING TO OTHERS AND TO OURSELVES

7四十三节说，『若是你的手绊跌你，就把牠砍下来；你残废进入生命，比有两只手往火坑去，进入那不灭的火里更好。』这里绊跌人的，从人转换为信徒肉身的肢体。信徒不该彼此绊跌，也不该被自己肉身的肢体绊跌。这指明信徒在奴仆救主的眼中是何等宝贵，他们都该为著祂完全蒙保守。一切绊跌信徒的因素，都该认真的对付。

7Verse 43 says, “And if your hand stumbles you, cut it off; it is better for you to enter into life maimed, than having two hands to go away into Gehenna, into unquenchable fire.” Here the stumbling one is changed from a person to a member of the believer’s fleshly body. The believers should not cause one another to stumble; neither should they be caused to stumble by their own fleshly members. This indicates how precious the believers are in the eyes of the Slave-Savior. They should all be fully preserved for Him. All the stumbling factors concerning the believers should be seriously dealt with.

8四十三节的『生命』指永远的生命，是得胜的信徒在要来的国度里所要享受的。承受永远的生命，（太十九29，）就是在来世（路十八29～30）国度的实现里，得享神圣的生命为赏赐。马可九章四十三节里的『火坑』，希腊文，Gehenna，几欣拿，等于希伯来文的GeHinnom，欣嫩谷，又称为陀裴特；（王下二三10，赛三十，耶十九13；）是耶路撒冷附近的一个深谷，是该城的垃圾场，各种污物和罪犯的尸体，都扔在那里焚烧。由于那地的火不熄，就成了永刑之处，火湖（启二十15）的象征。马可九章四十三节『不灭的火』是火坑的同位语，按上下文看，是指对失败的信徒时代的惩罚，（如启示录二章十一节所说，受第二次死的害，）并不是永远的沉沦。

8In verse 43 “life” refers to eternal life, which the overcoming believers will enjoy in the coming kingdom. To inherit eternal life (Matt. 19:29) is to be rewarded in the coming age (Luke 18:29-30) with the enjoyment of the divine life in the manifestation of the kingdom. “Gehenna” is the Greek equivalent of the Hebrew Ge Hinnom,valley of Hinnom. This was a deep and narrow valley near Jerusalem, the refuse - place of the city, where the bodies of criminals were cast, along with all kinds of filth. It was also called 33 Tophet, or Topheth (2 Kings 23:10; Isa. 30:33; Jer. 19:13). Because of its continual fire, it became the symbol of the place of eternal punishment, the lake of fire (Rev. 20:15). In Mark 9:43 “unquenchable fire” is in apposition to Gehenna. According to the context, it denotes a dispensational punishment, suffered by the defeated believers, such as being hurt of the second death in Revelation 2:11. As used in this verse, it does not refer to eternal perdition.

9在马可九章四十五节主说，『若是你一只脚绊跌你，就把牠砍下来；你瘸腿进入生命，比有两只脚被扔在火坑里更好。』这与四十三节的措辞相类似。有些古卷插入下面的话作为四十四和四十六节：『在那里虫是不死的，火是不灭的。』主在四十七节继续说，『若是你一只眼绊跌你，就去掉牠；你只有一只眼进入神的国，比有两只眼被扔在火坑里更好。』进入神的国就是在来世进入永远生命的享受。四十八节论到火坑说，『在那里虫是不死的，火是不灭的。』这话是引自以赛亚六十六章二十四节。

9In 9:45 the Lord says, “And if your foot stumbles you, cut it off; it is better for you to enter into life lame, than having two feet to be thrown into Gehenna.” This is very similar to the word in verse 43. (In verses 44 and 46, some manuscripts insert, “Where their worm does not die, and the fire is not quenched.”) In verse 47 the Lord continues, “And if your eye stumbles you, cast it out; it is better for you to enter into the kingdom of God with one eye, than having two eyes to be thrown into Gehenna.” To enter into the kingdom of God is to enter into the enjoyment of eternal life in the coming age. Verse 48 says concerning Gehenna, “Where their worm does not die, and the fire is not quenched.” This word is a quotation from Isaiah 66:24

用火当盐腌

SALTED WITH FIRE

10马可九章四十九节说，『因为必用火腌各人。』腌的目的是消杀藉罪败坏人的病菌，以保全犯罪的信徒。（参利二13，结四三24。）马可九章四十九节的火乃是熬炼的火，（玛三2，）洁净、炼净的火，与林前三章十三节、十五节者同。（参赛三三14。）这火将要在国度时代，炼净今世犯罪不肯悔改的信徒，作为时代的惩罚。即使在今世，神也藉著如火的试验，炼净信徒。（彼前一7，四12，17。）来世藉著火所施行时代的惩罚，与神在今世藉著如火的苦难所施行的惩治，在原则上是一样的。

10Verse 49 says, “For everyone shall be salted with fire.” The purpose of this salting is to have the germs of corruption through sin killed and eliminated in order that sin-committing believers may be preserved (see Lev. 2:13; Ezek. 43:24). The fire in Mark 9:49 is a refining fire (Mal. 3:2), a purifying, purging fire, as in 1 Corinthians 3:13, 15 (see Isa. 33:14), which will purge, in the kingdom age, the believers who commit sin and are unrepentant in this age, as a dispensational punishment. Even in this age God purges the believers through trials as by fire (1 Pet. 1:7; 4:12, 17). Dispensational punishment by fire in the coming age is in the same principle as God’s chastisement through sufferings as by fire in this age.

11主耶稣在马可九章五十节总结说，『盐本是好的，若失了味，可用甚么叫牠再咸？你们里面要有盐，并要和平相处。』盐在性质上是一种杀菌防腐的元素。在基督里的信徒失了咸味，意思就是他们失去了盐的功能。因此，他们变得和属地的人一样，与不信的人毫无分别。主的话在这里的应用，与马太五章十三节，路加十四章三十四节的应用不同。在马太和路加，盐是描绘信徒对世界的影响，是为著腌败坏的世界；这里的盐与炼净的火是同位语，是为著腌犯罪的信徒，就如神在今世对犯罪信徒所施行的惩治。因此，信徒里面应当有盐，使他们得以炼净，不仅脱离罪，也脱离一切分裂的因素，（就如急躁的约翰禁止不同的弟兄，并争论谁为大，）使他们能和平相处。这样炼净的盐，炼净信徒的言语，使他们能和平相处，（西四6，）不像约翰对与他不同的弟兄所说的话一样。因此，整段话（可九38～50）是论到奴仆救主教导信徒要为合一而包容。

11In verse 50 the Lord Jesus concludes, “Salt is good, but if the salt has lost its saltness, with what will you restore its saltness? Have salt in yourselves, and be at peace with one another.” Salt by nature is an element that kills and eliminates the germs of corruption. For the believers in Christ to lose their saltness means that they have lost their salting function. In such a case, they have become the same as earthly people and can no longer be distinguished from unbelievers. The application of the Lord’sword here concerning salt differs from that in Matthew 5:13 and Luke 14:34. In Matthew and Luke, salt, portraying the believers’ influence upon the world, is for salting the corrupted world; salt here, in apposition to purging fire, is for the salting of sin- committing believers, even as God’s chastisements salt or purge sinning believers in this age. Hence, the believers should “have salt in themselves” so that they may be purified not only from sins but also from any divisive factor, such as that exhibited by the impetuous John in forbidding a brother who differed from him and in arguing for greatness. This purifying is that they may “be at peace with one another.” Such purging salt purges the believers’ speech as with grace (Eph. 4:29) that they may keep peace with one another (Col. 4:6). This way of speaking is very different from John’sword to the brother who differed from him. Therefore, the entire section at the close of chapter nine (vv. 38-50) presents the Slave-Savior’ste aching concerning the believers’ tolerance for the sake of unity

马可这段话的钥匙

THE KEY TO THIS PORTION OF MARK

12我们需要在八章二十七节到九章十三节所启示关于基督、祂的死、和祂的复活之异象的光中，来明白九章三十八至五十节。若无这个异象，我们就不能了解马可福音的这段话。基督和祂的死与复活是开启

12We need to understand 9:38-50 in the light of the vision given in 8:27—9:13 concerning Christ, His death, and His resurrection. Apart from that vision, we do not have the way to understand this section of the Gospel of Mark. The key that opens these verses is Christ with His death and resurrection

13这几处经节的钥匙。

14我们已经指出，在九章三十八节约翰对主耶稣说，他们看见一个人在主的名里赶鬼，就禁止他，因为那人不跟从他们。约翰似乎说，『主阿，这人在你的名里赶鬼，但他不跟从我们。他是分裂的，又是结党的。因为他造成麻烦，我们就禁止他在你的名里赶鬼，我告诉他要跟从我们，否则不可在你的名里赶鬼。』

14We have pointed out that in 9:38 John told the Lord Jesus that they saw someone casting out demons in His name who did not follow them, and they forbade him, because he was not following them. It seems that John was saying, “This man was casting out demons in Your name, Lord. Yet, he would not follow us. He is divisive, sectarian. Because he causes trouble, we forbade him to cast out demons in Your name. I told him that either he should come along with us, or he should stop casting out demons in Your name.”

15在这种情形之下，约翰能说他是活基督，现在不再是他，乃是基督么？必定不能。约翰已经被基督的死了结么？基督的复活已经作到他里面了么？完全没有！在九章三十八节，约翰仍然是天然的雷子。他仍然在己里面，甚至在扩大的己里面。当主向门徒谈论谦卑的时候，约翰甚至在三十八节转换话题。主在三十九节的回答，必然使约翰很惊讶：『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。』主耶稣在这里乃是对约翰说，『你不应该禁止他。他没有抵挡我，他是为我，所有的信徒都是属于我的。』主在四十一节继续说，『凡因你们名为属基督的，给你们一杯水喝的，我实在告诉你们，他绝不会失去他的赏赐。』主在这里也许是这样说，『你不要禁止这人在我的名里赶鬼，倒要给他一杯水喝。他如果给你们中间任何人一杯水，我必记念。任何人在我的名里给你们一杯水喝，在来世都必得赏赐。』

15In this situation could John say that he was living Christ, that now it was no longer he, but Christ? Certainly not. Had John been terminated by Christ’s death, and had His resurrection been wrought into him? Not at all! In 9:38 John was still a natural son of thunder. He was still in himself, even in an enlarged self. When the Lord was speaking to the disciples concerning humility, John even went on in verse 38 to change the subject. The Lord’s reply in verse 39 must have come as a great surprise to John: “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.” Here the Lord Jesus was saying to John, “You should not forbid him. He is not against Me; rather, he is for Me. All the believers are mine.” In verse 41 the Lord went on to say, “For whoever gives you a cup of water to drink in My name because you are Christ’s, truly I say to you that he shall by no means lose his reward.” Here the Lord may have been saying, “Instead of forbidding this one to cast out demons in My name, you should give him a cup of water to drink. If he serves one of you with a cup of water, this will be remembered by Me. Anyone who gives you a cup of water to drink in My name will receive a reward in the coming age

关于绊跌人的严重的话

A SERIOUS WORD ABOUT STUMBLING

16主在四十二节接著说了关于绊跌信祂之人严重的话：『凡绊跌一个信入我的小子的，倒不如把大磨石套在他的脖子上，把他扔在海里。』绊跌信主的人是何等严重！约翰听见这句话说，绊跌另一个信徒是件严重的事，也许非常惊讶。他可能对自己说，『我如果绊跌了另一个信徒，我的前途可能比大磨石拴在脖子上，扔在海里的人更糟。』

16In verse 42 the Lord goes on to speak a serious word about causing to stumble those who believe in Him: “And whoever stumbles one of these little ones who believe, it is better for him if a heavy millstone were hung around his neck, and he be thrown into the sea.” How serious it is to cause to stumble those who believe in the Lord! John may have been shocked at this word concerning the seriousness of causing another believer to stumble. He might have said to himself, “If I cause another believer to stumble, my future may be worse than that of someone who has a millstone hung around his neck and is thrown into the sea

17在四十三至四十八节，主从绊跌人的事上转到绊跌自己的事。祂指出我们有可能被自己的手、脚或眼睛绊跌。使别的信徒绊跌是一件严重的事；被我们肉身的肢体绊跌，更是一件严重的事。其严重性可以从一个事实看出来，那就是我们若被自己身体的肢体绊跌，我们可能会落到火坑，进入不灭的火里。

17In verses 43 through 48 the Lord turns from the matter of causing others to stumble to causing ourselves to stumble. He points out that we may be caused to stumble by our hand, foot, or eye. It is serious to cause another believer to stumble, and it is also serious for us to be caused to stumble by any part of our fleshly body. The seriousness of this is indicated by the fact that if we are caused to stumble by a member of our body, we may be thrown into Gehenna, into unquenchable fire

18来世的赏赐与惩罚有些基督徒听见信徒会被丢到不灭的火里去，也许会大大惊奇。他们会希奇，得救的人怎么可能再受火的惩罚。关于这一点，我们需要思考主耶稣的话。祂说，我们若被自己身体上的肢体绊跌，我们可能会被扔进不灭的火里。

18REWARD AND PUNISHMENT IN THE COMING AGE Some Christians may be greatly surprised to hear that a believer may be cast into unquenchable fire. They may wonder how it could be possible for a saved one to be punished by fire. Concerning this, we need to consider the word of the Lord Jesus. He is the One who said that if we are stumbled by a member of our body, we may be cast into unquenchable fire

19主在九章四十一节论到赏赐，在四十二至四十八节论到惩罚。赏赐与惩罚都是来世（就是国度时代）将要有的。凡因门徒是属基督，而给他一杯水喝的，在来世都要得赏赐。照样，这几节所说的惩罚，也是来世才有的。主在九章四十三节说到进入生命。来世的惩罚，其中有一面是失去对永远的生命的享受。我们已经看见，这里所说的不是接受永远生命，而是进入永远的生命。我们重生的时候，就得到了永远的生命。但是进入永远的生命却是在来世，就是神的国显现时，才有的事。我们在来世是否能进入永远的生命，还是未知数。我们可能因手、脚、或眼目的情欲而受到拦阻。我们身体上肢体的情欲，可能使我们在要来的国度时代失去对永远生命的享受，使我们不仅不能进入享受，反要受火的惩罚。有人听见信徒在来世会受苦，也许会说，『太严重了！得赎的人怎么会这样受惩罚？基督的救赎岂不是完全又充足的么？』不错，基督的救赎的确是完全的、充足的；然而蒙救赎的人常在今世受神一些惩罚，却是事实。照彼前一章七节与四章十二节和十七节来看，信徒可能藉著如火的试炼得著炼净。例如，彼前四章十二节说，『亲爱的，有火炼的试验临到你们，为要试炼你们，不要以为奇怪，似乎是遭遇非常的事。』火炼的试验，原文意焚烧，表征炼净金银之熔炉的焚烧。（箴二七21，诗六六10。）彼得认为信徒所遭受的逼迫，乃是这样一个神用以炼净他们生命的熔炉。这是神在行政管理的审判中对付信徒的方式，这审判要从神自己的家起首。（彼前四17～19。）

19In 9:41 the Lord speaks of reward, and in 9:42-48 He speaks concerning punishment. Both the reward and the punishment will be in the coming age, in the age of the kingdom. In the coming age the one who gives a disciple a cup of cold water to drink because that one is Christ’s, will be rewarded. Likewise, the punishment spoken of in these verses will also be in the coming age. In 9:43 the Lord speaks about entering into life. One aspect of the punishment in the coming age is losing the enjoyment of eternal life. As we have seen, here it is not a matter of receiving eternal life; instead, it is a matter of entering into eternal life. We received eternal life when we were regenerated. But entering into eternal life is a matter of the coming age, the age when the kingdom of God will be manifested. It is still pending whether or not we shall enter into the enjoyment of eternal life in the coming age. We may be hindered by the lust of our hand, the lust of our foot, or the lust of our eye. The lust in our members may cause us to lose the enjoyment of eternal life in the coming kingdom age. Instead of entering into this enjoyment, we may be punished by fire. When some hear that believers may suffer in the coming age, they may say, “This is serious! How could redeemed ones suffer such a punishment? Isn’tt he redemption of Christ complete and adequate?” Yes, Christ’s redemption certainly is complete and adequate. Nevertheless, it is a fact that redeemed ones often receive some punishment by God in this age. According to 1 Peter 1:7 and 4:12, and 17, the believers may be purged through trials as by fire. For example, 1 Peter 4:12 says, “Beloved, do not think the fiery ordeal among you is strange, which is coming to you for a trial, as a strange thing happening to you.” The Greek word rendered “fiery ordeal” is purosei. This word means burning and signifies the burning of a smelting furnace for the purification of gold and silver (Prov. 27:21; Psa. 66:10). Peter considered the persecution the believers suffered as such a burning furnace used by God to purify their life. This is God’sway to deal with the believers in the judgment of His governmental administration, which begins from His own house (1 Pet. 4:17-19).

20许多圣经教师知道，神所救赎的人可能在今世受神的惩罚。蒙救赎的人既然在今世会受神的惩罚，我们为甚么认为他们不可能在来世受惩罚？谁有立场能说信徒在来世不会受神的惩罚？圣经没有这样告诉我们。相反的，圣经启示我们，神知道如何在今世和来世施行惩罚。譬如，父亲当然要考虑甚么是管教子女最好的办法。他可能立即惩罚，也可能等候一段时间。他会考虑最好在甚么时候管教子女。照样，神知道管教祂的儿女最好是在甚么时候，也知道最好的路是甚么。新约指明，真正的信徒，就是蒙基督完全救赎的人，仍有可能会受神的管教和惩罚。神会管教信徒的事实，并不是说神的救赎不完全、不充分。即使基督的救赎十全十美，我们仍然需要取用基督，并让祂来顶替。我们仍需要祷告以致能实际的说，『不再是我，乃是基督。』我们若不这样取用基督，就可能会被我们的手、脚、或眼目的情欲所绊跌。这样，我们不仅不能在要来的国度里享受永远的生命，反而要受神的惩罚。进入要来国度的路

20Many Bible teachers realize that it is possible that God’s redeemed people may suffer God’s punishment in this age. Since the redeemed ones may suffer God’s punishment in this age, why should we think that it is not possible for them to suffer His punishment also in the coming age? Who has the ground to say that the believers cannot suffer the punishment of God in the coming age? The Bible does not tell us such a thing. On the contrary, the Bible reveals that God knows how to execute His punishment both in this age and in the coming age. For example, a father may consider what is the best way to discipline his child. He may carry out the discipline immediately, or he may choose to wait for a period of time. He will consider what is the best time to administer discipline to his child. In a similar way, God knows what is the best time for Him to discipline His children, and he also knows the best way. The New Testament indicates that genuine believers, those who have been fully redeemed by Christ, may still suffer God’s discipline, God’s chastisement. The fact that God may discipline the believers does not mean that Christ’s redemption is not complete or adequate. Even though Christ’s redemption is fully complete and adequate, we still need to take Christ and be replaced by Him. We still need to pray and thereby be able to say in a practical way, “No longer I, but Christ.” If we do not take Christ in this way, we may be caused to stumble by the lust in our hand, foot, or eye. Then instead of enjoying eternal life in the coming kingdom age, we shall suffer God’s punishment. THE WAY TO ENTER INTO THE COMING KINGDOM

21我们在来世或享受永远的生命，或遭受惩罚，全在于今天我们怎样生活。我们需要有祷告的生活，并且不断呼求主名，告诉祂：『主阿，不再是我，乃是你。主，在我生活中的每一件事上，但愿不再是我，乃是你。主，我以你为我的顶替，藉著你的死与复活顶替我。主，我知道我已经在十字架上被了结了，也知道你在复活里正活在我里面，如今我能从经历中说，主阿，不再是我活著，乃是你这一位活在我里面。』

21Whether in the coming age we enjoy eternal life or suffer punishment depends on how we live today. We need to have a life of prayer and continually call on the name of the Lord, telling Him, “Lord, it is no longer I, but You. Lord, in every matter of my living may it be no longer I, but You. Lord, I take You as my replacement. Replace me through Your death and resurrection. Lord, I realize that I have been terminated on the cross, and I also realize that in Your resurrection You are living in me. Now I can say in my experience that it is no longer I who live, but You, Lord, are the One living in me.”

22如果这是你的经历，你就会胜过你的手、脚、和眼目的情欲。你会以基督作你的顶替，享受祂作你日常生活中的一切，并且实际的活祂。结果，没有甚么能绊跌你，你也不会使别人绊跌。因著你已经被基督充满、浸润，你这人的任何一部分都不会绊跌你。你不会被绊跌，反而会赞美主说，『阿利路亚，不再是我，乃是基督！为著基督，阿利路亚！为著祂的死与复活，阿利路亚。』今天这样的享受，会把你带进要来之国度时代对永远生命的享受。这就是进入要来的国度，在国度时代免受神时代性的惩罚；这种惩罚是暂时的，只持续一段时期。主在马可九章四十九节说，『因为必用火腌各人。』这指明火将发挥盐的功能，我们将被火当盐来腌。这盐能消杀我们里面情欲的细菌。虽然我们得救了，也是神的儿女，但我们里面还有许多『细菌』。因此我们需要火的盐，就是『火盐』，来消杀细菌并炼净我们。这不仅是惩罚，也是一种保守。这种火盐要保守我们不至永远的败坏。如果我们看见这几节的启示，我们就会祷告说，『主耶稣，但愿在我的日常生活中，不再是我，乃是你。但愿在一切的待人接物上，不再是我，乃是你。主阿，我需要是一个祷告的人。藉著祷告我就能胜过里面的情欲。主，我已经与你同钉十字架，现今你正活在我里面。』

22If this is your experience, then you will overcome the lust in your hand, foot, and eye. You will be a person taking Christ as your replacement, enjoying Him as everything in your daily living, and living Him in a practical way. As a result, nothing will cause you to stumble, and neither will you cause others to stumble. Because you are filled and saturated with Christ, no part of your being will be able to cause you to stumble. Instead of being caused to stumble, you will be able to praise the Lord and say, “Hallelujah, it is no longer I, but Christ! Hallelujah for Christ! Hallelujah for His death and resurrection.” This enjoyment today will bring you into the enjoyment of eternal life in the coming kingdom age. This is to enter into the coming kingdom and to be kept away from God’s dispensational punishment in the kingdom age, a punishment that takes place temporarily for a certain period of time. In 9:49 the Lord says, “For everyone shall be salted with fire.” This indicates that fire will function as salt, and we shall be salted with this fire. This salt kills the germs of lust that are within us. Although we have been saved and are children of God, we still have many “germs” within us. Therefore, we need the “salt” of “fire,” a “fire-salt,” to kill these germs and purify us. This is not merely a punishment; it is also a preservation. This fire-salt will preserve us from being corrupted eternally. If we see what is revealed in these verses, we shall pray, “Lord Jesus, may it be no longer I, but You in my daily living. In all things and in relation to all people, may it be not I, but You. Lord, I need to be a praying person. Through prayer I can overcome the lust that is within me. Lord, I have been crucified with You, and now You are living in me

23我们藉著十字架已经被了结，基督在复活里已经进到我们里面，现在我们应该享受基督、活基督。我们应该天天在祂的死与复活里过生活，这才真正『不再是我，乃是基督』。我们若这样生活，就不会绊跌别人，也不会被我们里面的情欲绊跌。这样，我们就在今世享受基督，在来世就要进入对永远生命更完满的享受，就是享受要来的国度。

23Through the cross we have been terminated, and in resurrection Christ has been brought into us. Now we should enjoy Christ and live Him. Day by day we should live a life in His death and resurrection. Then truly it will be, “No longer I, but Christ.” If we live such a life, we shall not cause others to stumble, and we shall not be caused to stumble by any lust that is within us. Then in this age we shall enjoy Christ and in the coming age we shall enter into a fuller enjoyment of eternal life, the enjoyment of the coming kingdom