马可福音生命读经 · 第29篇

奴仆救主福音服事的行动（十三）

The Move of the Slave-Savior’s Gospel Service (13)

1读经：马可福音九章三十八至五十节。我们在本篇信息将进一步交通马可九章三十八至五十节。我们已经指出，在这段话中，我们看见主教导为合一的容忍。

1Scripture Reading: Mark 9:38-50 In this message we shall give a further word on 9:38-50. We have pointed out that in this portion of the Gospel of Mark we have the Lord’ste aching concerning tolerance for the sake of unity

看自己比别人强的危险

THE DANGER OF CONSIDERING OURSELVES

BETTER THAN OTHERS

2我们在八章二十七节到九章十三节看见一个异象，就是基督藉著祂的死与复活，成为我们包罗万有的顶替。主在第九章，教导门徒要看见自己应当被了结，应当一无所有。然而，我们在九章三十三至三十七节看见，他们彼此争论谁为大。主教导门徒，要帮助他们看见，他们应当一无所有；但他们一直奋力争论，想要为大，并且想比别人更大。因此，主在九章三十三至三十七节有论到谦卑的教训。在九章三十八节，约翰对主耶稣说，『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。』这一章其余的经节都是主针对约翰在三十八节所说的话而有的反应，教导门徒要为合一而容忍。

2In 8:27—9:13 we have a vision of Christ as our all-inclusive replacement through His death and resurrection. Throughout chapter nine the Lord was teaching the disciples to realize that they should be terminated and be nothing. However, in 9:33-37 we see that they were arguing with one another over the matter of who was greater. The Lord was teaching the disciples and trying to help them realize that they should be nothing, but they were arguing in their effort to be somebody, even someone who was greater than others. Therefore, in 9:33-37 we have the Lord’ste aching concerning humility. In 9:38 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.” The remainder of this chapter is given over to the Lord’ste aching concerning tolerance for the sake of unity, a teaching given in response to John’s statement in verse 38

3我们需要看见，如果我们也像约翰在三十八节所作的，去禁止别人，这指明我们自以为比别人更大。不仅如此，当我们禁止别人，自认为比别人更大的时候，我们也绊跌别人。我们绊跌别人，同时也绊跌自己。那恶者会利用我们身体上的肢体，就是手、脚或眼睛，来发泄情欲，绊跌我们。因此，我们在这一点上，要非常谨慎。我们不该自以为了不起，反而要看见自己一无所是，一无所有。我们若有这种认识，就会祷告。我们祷告，就指明我们看见自己一无所是，一无所能。我们需要另一位，就是基督自己，来顶替我们。

3We need to see that if we forbid others in the way John did in verse 38, this indicates that we consider ourselves greater than others. Furthermore, when we forbid others, thinking ourselves to be greater, we also cause others to stumble. While we are causing others to stumble, we are also causing ourselves to stumble. The evil one may use the members of our body—the hand, the foot, or the eye—to express lust and cause us to stumble. We need to be very careful regarding this. We should not consider ourselves great. Instead, we need to realize that we are nobody and nothing. If we have this realization, we shall pray. For us to pray indicates that we realize that we are nothing and that we can do nothing. We need another One— Christ Himself—to replace us.

4我们若不自以为了不起，比别人更大，就不会绊跌人。然而，我们如果自以为大，就会绊跌人，同时会为仇敌开门，使仇敌利用我们肢体中的情欲，来绊跌我们。我们身体中的肢体，特别是眼睛，是满了情欲的。我们如果自以为比别人更大，而绊跌别人，那么我们的眼睛必是邪恶的。这样，就会为仇敌开路，使他利用我们肢体中的情欲来绊跌我们。我们都必须学习取用十字架，背十字架，并将主了结的死，应用在我们的处境中。我们若能这样治死自己，就不会自以为大，反而会看自己一无所有。结果，仇敌就没有立场，利用我们身体上的肢体来绊跌我们。

4If we do not consider ourselves to be someone great, someone greater than others, we shall not cause others to stumble. But if we think that we are great, we shall cause others to stumble. At the same time, we shall open the gate for the enemy to use the lust in our members to cause us to stumble. The members of our body, especially the eyes, are lustful. If we cause others to stumble by considering ourselves greater than they are, we may have a wicked eye. Then the way will be open for the enemy to utilize the lust in our members to cause us to stumble. We all need to learn to take the cross, to bear the cross, and to apply the Lord’s terminating death to our situation. If we put ourselves to death in this way, we shall not consider ourselves to be great. Rather, we shall regard ourselves as nothing. As a result, there will not be any ground for the enemy to come in to utilize the members of our body to cause us to stumble.

5如果我们不取用十字架，并应用在我们身上，我们就不仅会绊跌别人，也会一再绊跌自己。我们会被自己的手、脚、和眼睛的情欲绊跌。我们的光景若是这样，至终，国度时代来临时，我们就需要被腌，因为我们仍然满了『细菌』。

5If we do not take the cross and apply it to ourselves, we shall not only cause others to stumble, but we shall cause ourselves to stumble again and again. We shall be caused to stumble by the lust in our hand, in our foot, and in our eye. If this is our situation, then eventually when the kingdom age comes, we shall need salting because we are still full of “germs

蒙火炼净与保守

PURGED AND PRESERVED BY FIRE

6我所说的腌是用火当盐腌。主耶稣论到这一点时说，『因为必用火腌各人。』（49。）这是指『火盐』或用火当盐。有些人在来世要被扔在火里腌。用火腌会炼净他们。一面来说，这样的炼净是一种管教、责罚、惩罚；但另一面来说，这样的炼净保守信徒。因此，这样的炼净不只是惩罚，也是保守那受炼净的人，不至沉沦，不至永远失丧。我们已经指出，九章四十九节的火1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。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。

6The salting about which I am speaking is the salting with fire. Concerning this, the Lord Jesus said, “Everyone shall be salted with fire” (v. 49). Here we have the “fire-salt,” or fire as salt. In the coming age, some may be put into fire to be salted. This salting by fire will purge them. In a sense, this purging is a discipline, a chastisement, a punishment. But in another sense this purging causes the believers to be preserved. Hence, this purging is not merely a punishment but also a preserving that keeps the purged one from perishing, from being eternally lost. As we have pointed out, the fire in 9:49 is a refining fire (Mal. 3:2), a purifying, purging fire. As in Corinthians 3:13 and 15, this fire will purge, in the kingdom age, those believers who commit sin and are unrepentant in this age. Therefore, this refining by fire will be a dispensational punishment. We have seen that 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.

和平相处

AT PEACE WITH ONE ANOTHER

7马可九章五十节是主在马可福音这段话的结语，我们在本节可以看见这段话的真义。主在本节说，『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。』我们在这里看见这段话的中心意义，就是要我们和平相处。

7In 9:50, which is the Lord’s concluding word in this section, we see the real significance of this portion of Mark. In this verse the Lord says, “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.” Here we see that the underlying meaning of this portion is that we should be at peace with one another

8我们已经强调一个事实，就是九章三十八至四十节以约翰的话开始，论到禁止一个人在主的名里赶鬼，因为他不跟从门徒。主对约翰的话有回应，祂在这几节似乎是说，『那人在我的名里赶鬼，而不跟从你们。但无论如何，他是我的一个信徒，你们应该与他和平相处。然而，你们自以为比他更大，因此不与他和平相处。你们也自以为比他更亲近我；自以为比他更好。这种想法绊跌了他，也为仇敌开了门，使他进来，利用你们满了情欲的肢体，绊跌你们。』事实上，马可福音这段话是深奥的。我们在这里看见，今天基督徒分裂的真正原因。基督徒的确不和平相处。主在九章五十节说，『你们里面要有盐，并要和平相处。』但是今天信徒中间整个的光景，与此相反。我们不能说，信徒之间是和平相处的。信徒不和平相处，原因在于许多人自以为了不起，自以为比别人更大。结果他们绊跌别人，也为仇敌开了门，使他利用信徒身体上满了情欲的肢体，来绊跌他们。因此，今天大多数的基督徒最终都被绊跌了。没有被别人绊跌，也没有被自己的作为绊跌的基督徒在那里？今天的情形是这样：信徒先绊跌别人，然后撒但进来利用他们的手、脚、和眼睛绊跌他们；因此，信徒就互相绊跌，并且绊跌自己。

8We have emphasized the fact that 9:38-40 begins with John’s word about forbidding someone to cast out demons in the Lord’s name, because he did not follow the disciples. In response to John’s word, the Lord seems to be saying in these verses, “That one who cast out demons in My name did not follow you. But he is nevertheless one of My believers, and you should be at peace with him. However, you were not at peace with him because you regarded yourselves as greater than he. You also considered that you are closer to Me than he is. You think that you are better than he. This kind of thought causes him to stumble and also opens the door for the enemy to come in to cause you to stumble by using your lustful members.” Actually, this portion of the Gospel of Mark is profound. Here we see the real cause of the divisions among today’s Christians. Christians certainly are not at peace with one another. In 9:50 the Lord says, “Have salt in yourselves, and be at peace with one another.” But the entire situation among believers today is the opposite. We cannot say that the believers are at peace with one another. The reason the believers are not at peace with one another is that so many consider themselves to be somebody and think of themselves as greater than others. The result is that others are caused to stumble, and the door is open for the enemy to utilize the lustful members of the believers’ body to cause them to stumble. Therefore, eventually the vast majority of Christians today have been caused to stumble. Where are those Christians who have not been caused to stumble either by others or by their own doing? The situation is that the believers cause others to stumble, and then Satan comes in to utilize their hands, feet, and eyes to cause them to stumble. Hence, the believers cause one another to stumble, and each one causes himself to stumble.

盐与恩典

SALT AND GRACE

9因著信徒中间充满绊跌的光景，我们迫切需要基督的异象，就是门徒在变化山上所看见的异象。马可九章七节说，『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。』我们也需要听神所爱的基督，而不该听自己或别人。

9Because of the situation among believers, a situation full of stumbling, we urgently need the vision of Christ that the disciples saw on the mountain of transfiguration. Mark 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!” We also need to hear Christ, God’s Beloved. We should not hear ourselves or anyone else.

10我们需要一个异象，使我们不只看见基督，也看见祂包罗万有的死和祂的复活。我们需要藉著基督的死与复活，被祂所顶替。这就是说，我们需要应用祂的死在我们身上，且在祂奇妙的复活里接受祂丰富的供应。我们若这样被基督所顶替，我们里面的『细菌』就会被治死。我们甚至在今世就会被腌，不必等到来世才被火腌。在今世被腌就是藉著基督的死与复活，被恩典所腌。但是我们若等到来世才被腌，我们就要被火所腌。如果我们今天藉著基督的死与复活腌自己，我们就会得著恩典。在歌罗西四章六节，保罗把恩典和盐摆在一起：『你们的言语总要带著恩典，好像用盐调和，就可知道你们应当怎样回答各人。』在以弗所四章二十九节，保罗说到能使听见的人蒙恩的话：『败坏的话一句都不可出口，只要按需要说建造人的好话，好将恩典供给听见的人。』恩典乃是基督作我们的享受和供应，我们的话应当将这恩典载送给人。建造人的话，总是将基督当作恩典供给听见的人。我们的话带著恩典，意思是说，基督从我们的话彰显出来。我们的话应该是基督的彰显和发表。每一句话都应当彰显基督作恩典。

10We need a vision in which we see not only Christ but also His all-inclusive death and His resurrection. We need to be replaced by Christ through His death and resurrection. This means that we need to apply His death to ourselves and then receive His rich supply in His wonderful resurrection. If we are replaced by Christ in this way, we shall be healed of the “germs” within us. We shall be salted even in this age. There will be no need for us to wait for the coming age in order to be salted. To be salted in this age is to be salted by grace through the death and resurrection of Christ. But if we wait to be salted in the coming age, we shall be salted by fire. If we salt ourselves today through the death and resurrection of Christ, we shall have grace. In Colossians 4:6 Paul puts grace and salt together: “Let your speech be always with grace, seasoned with salt, that you may know how you ought to answer each one.” In Ephesians 4:29 Paul refers to words that give grace to those who hear: “Let no corrupt word proceed out of your mouth, but only that which is good for needful building up, that it may give grace to those who hear.” Grace is Christ as our enjoyment and supply. Our speech should convey this grace to others. The word that builds up others always ministers such grace to the hearers. For our speech to be with grace means that Christ is expressed through our words. This means that our words should be the expression and utterance of Christ. Every word should be the expression of Christ as grace

11按照歌罗西四章六节所说，我们的话应当用盐调和。盐使食物的味道合式、可口。言语用盐调和，使我们彼此保持和平。因这缘故，主在马可九章五十节告诉我们，我们里面要有盐，并要和平相处。我们的话若带著恩典，并用盐调和，就能使凡事相合一致。

11According to Colossians 4:6, our speech should also be seasoned with salt. Salt makes things agreeable and pleasant to the taste. Speech seasoned with salt will keep us at peace with one another. This is the reason the Lord tells us in Mark 9:50 to have salt in ourselves and then to be at peace with one another. If our words are with grace and are salted, they will cause all things to be agreeable.

12当我们用基督的死与复活来腌自己时，我们就得著恩典。但如果我们不以基督的死与复活腌自己，我们就失去蒙恩的机会。结果，我们在来世就要受惩罚，被火腌。我鼓励圣徒祷读九章三十八至五十节。你们祷读这几节就会蒙光照，然后就会看见，你们绝不可分裂。你们不该禁止别人，也绝不该强迫别人跟从你们。

12When we salt ourselves with Christ’s death and resurrection, we receive grace. But if we do not salt ourselves with Christ’s death and resurrection, we shall miss the opportunity to receive grace. As a consequence, we shall be salted by fire as a punishment in the coming age. I would encourage the saints to pray - read 9:38-50. Through the pray-reading of these verses you will be enlightened. Then you will realize that you should never be divisive. You should not forbid others, and you should never force others to follow you.

两句格言关于外面的一致

TWO MAXIMS Concerning Outward Formality

13在本篇信息中，我也要你们对主耶稣所说的两句格言，留下深刻9:40的印象。第一句格言是在马太十二章三十节，第二句在马可九章四十节。主在马可九章四十节说，『不抵挡我们的，就是帮助我们的。』这句格言是说到在实行上外面的一致，关系到不抵挡主的人。（39。）照三十八节来看，有一个人在主耶稣的名里赶鬼，但不跟从一班接近主的门徒。这是外面一致的事。这人与主的门徒都赶鬼，然而，这人并不像门徒一样跟从主。我们在这里看见不一致。门徒跟从主耶稣，但这人不随同门徒跟从主。门徒藉著跟从主赶鬼，这人赶鬼不是藉著跟从主，却是在主的名里赶鬼。我们在这里看见的，乃是在形式实行上的不一致，就是外面形式上的不同。我们对于外面的不一致，要抱著敞开的态度。三十八节所题的人，在主耶稣的名里赶鬼。他这样作是对的，因为他所作的正是门徒所作的。照样，今天的信徒传福音，也许与我们传福音的方式不同，但他们与我们都在传福音。这是在实行上外面形式的事，我们对于这一点必须抱著一般包容的态度。

13In this message I would also like to impress you with two maxims uttered by the Lord Jesus, the first in Matthew 12:30 and the second in Mark 9:40. In the Lord says, “He who is not against us is for us.” This maxim speaks of outward formality in practice regarding those who are not against the Lord (v. 39). According to verse 38, someone was casting out demons in the name of the Lord Jesus, although he was not following the disciples who were close to the Lord. Here we have a matter of outward formality. Both this person and the Lord’s disciples were casting out demons. However, that one did not follow the Lord in the same way the disciples did. Here we see a difference in formality. The disciples’ formality was to follow the Lord Jesus, but the formality of this other party was not to follow Him with the disciples. The disciples cast out demons by following the Lord; this other person cast out demons not by following the Lord but by being in the name of the Lord. What we have here is a difference in formal practice, a difference in outward formality. Concerning differences in outward formality, we need to be very open. The person mentioned in verse 38 was casting out demons in the name of the Lord Jesus. It was right for him to do this, for he was doing the same thing the disciples were doing. Likewise, believers today may preach the gospel in a way that is different from our gospel preaching, but both they and we are still preaching the gospel. This is a matter of outward formality in practice, and we need to be general in our attitude regarding it.

关于里面的合一

Concerning Inward Unity

14第二句格言在马太十二章三十节：『不与我相合的，就是敌我的；不同我收聚的，就是分散的。』这句话是说到在目标上里面的合一，关系到抵挡主的人，特别是针对法利赛人说的。法利赛人曾说，『这个人赶鬼，无非是靠著鬼王别西卜。』（24。）法利赛人与主耶稣不是一，反而是抵挡祂的。他们不同祂收聚，却离弃祂分散出去。因此，他们绝对与祂分开，与祂的仇敌撒但联合。

14The second maxim is in Matthew 12:30: “He who is not with Me is against Me, and he who is not gathering with Me is scattering.” This word concerns inward unity for purpose, and it was spoken regarding those who were against the Lord. In particular, it was spoken concerning the Pharisees, who said, “This man does not cast out the demons except by Beelzebub, ruler of the demons” (Matt. 12:24). The Pharisees were not one with the Lord Jesus; rather, they were against Him. Instead of gathering with Him, they were scattering away from Him. Hence, they were absolutely separated from Him and joined to His enemy, Satan

15我们需要看见马太十二章三十节的格言，与目标上里面的合一有关。今天在主的恢复里，这句格言的确应用在我们身上。因著我们在此都是为著主的恢复，我们必须彼此是一。我们中间没有一个人可以这样说，『虽然我们与你们不是一，但我们还是为著主的恢复。』我们不相信与主恢复里的人不是一的人，却能为著主的恢复。我们必须有目标上里面的合一。关于这两句格言，我们需要看见实行与目标的不同。在实行上，必须一般；但在目标上，必须专一。主论到外面的实行时说，『不抵挡我们的，就是帮助我们的。』但是祂在论到目标上里面的合一时说，『不与我相合的，就是敌我的。』

15We need to see that the maxim in Matthew 12:30 is related to inward unity for purpose. This maxim surely applies to us today in the Lord’s recovery. Because we are here for the recovery, we must be one with one another. It is not possible for any among us to say, Even though we are not one with you, we are still for the Lord’s recovery.” We do not believe that someone can be for the Lord’s recovery and yet not be one with those who are in the recovery. There must be an inward unity for purpose. With respect to these two maxims, we need to see the difference between practice and purpose. Regarding practice, we need to be general. But regarding purpose, we need to be particular. Concerning outward practice, the Lord says, “He who is not against us is for us.” But regarding inward unity for purpose, He says, “He who is not with Me is against Me