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马可福音生命读经 · 第3篇

福音的开始与奴仆救主的引进（一）

The Beginning of the Gospel and the Initiation of the Slave-Savior (1
1读经：马可福音一章一至十三节。马可福音陈明基督是奴仆救主。在这卷福音书，奴仆救主有一个特征，就是祂的人性调和著祂的神性。主人性的可爱在于祂的美德和完全，祂神性的华美在于祂的荣耀与尊贵。我们读过马可福音，就能看见基督的这些方面。主的人性是显在美德与完全上；祂的神性则表显在荣耀与尊贵上。我们对于主的这些方面，必须有深刻的印象。然后我们研读马可福音时，将看见主是一位何等美妙的奴仆救主。祂就是神自己成为奴仆，献上祂的生命作赎价，以服事我们。
1Scripture Reading: Mark 1:1-13 In the Gospel of Mark Christ is presented as the Slave-Savior. In this Gospel the Slave-Savior bears the characteristics of His humanity mingled with His deity. The Lord’s humanity is lovely in its virtue and perfection, and His deity is magnificent in its glory and honor. As we go through the Gospel of Mark, we can see these aspects of Christ. The Lord’s humanity is revealed in its virtue and perfection, and His deity is revealed in its glory and honor. We need to be impressed with these aspects of the Lord. Then as we study the book of Mark we shall see what a wonderful Slave-Savior the Lord is. He is God Himself becoming a Slave to serve us by giving His life a ransom for us
2在本篇信息中，我们要来看福音的开始与奴仆救主的引进。（一1～13。）马可一章一节说，『神的儿子，耶稣基督福音的开始。』『福音』，意思是喜信、佳音。（罗十15。）福音乃是奴仆救主作神奴仆，服事神子民的事奉（职事）。马太福音开始于君王基督君尊的谱系，（太一1～17，）路加福音开始于那人耶稣为人的家谱，（路三23～38，）约翰福音开始于神儿子永远的源头，（约一1～2，）马可福音却开始于福音的开始，就是耶稣作神卑微奴仆（腓二7，太二十27～28）之服事的开始，并不开始于祂身位的起源。通常，一个奴仆值得别人注意的，不是他
2In this message we shall consider the beginning of the gospel and the initiation of the Slave-Savior (1:1-13). Mark 1:1 says, “The beginning of the gospel of Jesus Christ, the Son of God.” The word “gospel” means glad tidings, good news (Rom. 10:15). The gospel is the service, the ministry, of the Slave-Savior as a Slave of God to serve His people. Matthew begins with the kingly generations of the King, Christ (Matt. 1:1-17), Luke with a human genealogy of the Man, Jesus (Luke 3:23-38), and John with the eternal origin of the Son of God (John 1:1-2). Mark begins with the beginning of the gospel, the service of Jesus as a lowly Slave of God (Phil. 2:7; Matt. 20:27-28), not with the origin of His Person. As a rule, the service, not the person, of a slave is notable
3这个人，乃是他的服事。耶稣基督的福音
3the gospel of Jesus Christ
4按照马可一章一节，福音是神的儿子耶稣基督的福音。这福音是奴仆救主的传记，祂是神成为肉体，作奴仆来拯救罪人。在『神的儿子，耶稣基督』这复合的名称里，神的儿子指明祂的神性，耶稣基督指明祂的人性，这二者在祂福音服事的职事和行动上，藉祂人性的美德和神圣的属性，充分的彰显出来，正如这卷福音所记载的。
4According to 1:1, the gospel is the gospel of Jesus Christ, the Son of God. This Gospel is a biography of the Slave-Savior, who was God incarnated as a Slave to save sinners. The compound title “Jesus Christ, the Son of God” denotes the Lord’s humanity as Jesus Christ and His deity as the Son of God. Both the Lord’s humanity and His deity were adequately expressed by His human virtues and divine attributes in His ministry and His move for His gospel service, as recorded in the Gospel of Mark.
5我们虽然领会福音的意思是喜信，但我们还需要更进一步思考，福音到底是甚么。我们中间有些人作了多年的基督徒，可能还不领会福音是甚么。福音就是整本旧约的应验。因此，我们要认识福音是甚么，就需要读旧约三十九卷书，从其中的启示蒙光照。圣经的时代
5Although we realize that the word gospel means glad tidings, we need to consider more fully what the gospel actually is. Some of us who have been Christians for years may not yet realize what the gospel is. The gospel is the fulfillment of the entire Old Testament. Therefore, in order to know what the gospel is, we need to read the thirty - nine books of the Old Testament and be enlightened concerning the revelation that is given there. THE DISPENSATIONS IN THE SCRIPTURES
6圣经教师指出，在圣经里有七个时代（有些教师减到四个）。这七个时代涵盖了圣经从创世记一章到启示录二十章。这七个时代的头一个是无罪时代，就是没有罪的时代，只涵盖创世记前二章。无罪时代以后，就是良心时代，涵盖创世记三章人的堕落，直到洪水来到的时候。
6Bible teachers have pointed out that in the Scriptures there are seven dispensations. (Some teachers reduce this number to four.) These seven dispensations cover the Scriptures from Genesis 1 through Revelation 20. The first of these dispensations is the dispensation of innocence. This dispensation, in which there was no sin, covers only the first two chapters of Genesis. Following the dispensation of innocence, we have the dispensation of conscience. This covers the time of man’s fall in Genesis 3 until the time of the flood
7人堕落以后，必须照著良心生活，然而因著人失败了，第三个时代－人治时代－就来顶替第二个时代。洪水以后，神定规人要服在人治之下，因为人无法照著自己的良心生活。在这个时代里，各邦国兴起，政府纷纷设立。但是这个时代也归于失败。第四个时代开始于神从堕落、败坏、悖逆的人类中呼召亚伯拉罕。神呼召亚伯拉罕的时候，给他一个应许。所以第四个时代称为应许的时代。我们看见前四个时代是无罪、良心、人治、和应许的时代。神无意立即应验祂给亚伯拉罕的应许。这中间插进了一段时期，因此神就藉著摩西颁布律法，如同羊圈监护祂的子民，好叫他们蒙保守。律法可以比作羊圈，于夜间将羊群圈在其内。摩西所颁布的律法，就是这样一个羊圈，把神的选民圈在其中。因此，第五个时代乃是律法的时代。
7After the fall, man was required to live according to his conscience. However, because man failed to do this, the third dispensation—human government—came as the replacement of the second dispensation. After the flood, God required that man would come under the control of human government because he failed to live according to his conscience. During this dispensation, different nations were raised up and governments were formed. This dispensation also ended in failure. The fourth dispensation began with God’scall ing of Abraham out of the fallen, corrupted, and rebellious human race. In His calling of Abraham, God gave him a promise. Hence, the fourth dispensation is known as the dispensation of promise. We have seen that the first four dispensations were innocence, conscience, human government, and promise. It was not God’sin tent i on immediately to fulfill the promise He made to Abraham. Because of the intervening period of time, God decreed the law through Moses with the intention that the law would be used as a fold to keep His people in custody so that they would be preserved. The law may be compared to a fold in which sheep are kept during the night. The law given through Moses was such a fold for the keeping of God’s chosen people. Therefore, the fifth dispensation is the dispensation of the law
8这个时代过去以后，基督来了。约翰一章十七节论到基督的来临，说，『因为律法是藉著摩西赐的，恩典和实际都是藉著耶稣基督来的。』因著恩典是藉著耶稣基督来的，所以，第六个时代称为恩典的时代。
8Following this dispensation, Christ came. Concerning the coming of Christ, John 1:17 says, “For the law was given through Moses; grace and reality came through Jesus Christ.” Because grace came through Jesus Christ, the sixth dispensation is called the dispensation of grace.
9恩典的时代要持续直到主再来，那时，祂要在地上建立国度。国度要持续一千年之久，这段时期称为千年国。因此，第七个时代是国度的时代。藉著这七个时代，神要完全成就祂的定旨。千年国以后，一切都要更新。然后有一个新的宇宙带著新天新地，并有新耶路撒冷作其中心直到永远。在新耶路撒冷里，神与祂的赎民要享受永远的生命。我们曾指出，有些圣经教师比较喜欢说圣经有四个主要的时代。罗马五章说，从亚当到摩西还没有律法。这一段漫长的时期，包括无罪、良心、人治、与应许的各时代，可以看作一个时代，就是法前时代，即律法以前的时代。按照这样的领会，第二个时代，从摩西的时候直到基督，乃是律法时代。第三个时代是恩典的时代，从基督的第一次来临到祂的再来。最后，第四个时代，就是国度时代，从主的再来到一千年结束。这样对时代的领会，比较容易记住。从这个观点来看，有四个时代：律法以前的时代、律法时代、恩典时代和国度时代。
9The dispensation of grace will last until the Lord’s second coming, at which time He will set up the kingdom on earth. The kingdom will last a thousand years, and this period of time is called the millennium. The seventh dispensation, therefore, is the dispensation of the kingdom. Through these seven dispensations God will fully accomplish His purpose. After the end of the millennium, everything will be renewed. Then there will be a new universe with a new heaven and a new earth and with the New Jerusalem as its center for eternity. In the New Jerusalem God and His redeemed people will enjoy eternal life. As we have indicated, some Bible teachers prefer to say that in the Scriptures there are four major dispensations. Romans 5 says that from Adam to Moses there was no law. This long period of time, which includes the dispensations of innocence, conscience, human government, and promise, may be regarded as a single dispensation, the prelaw dispensation, or the dispensation before the law. Then according to this understanding the second dispensation, covering the time from Moses to Christ, is the dispensation of the law. The third dispensation is the dispensation of grace, lasting from Christ’s first coming until His second coming. Finally, there is the fourth dispensation, the dispensation of the kingdom, lasting from the time of the Lord’s second coming until the end of the thousand years. This understanding of the dispensations is easy to remember. In this view there are four dispensations: the dispensation before the law, the dispensation of the law, the dispensation of grace, and the dispensation of the kingdom
旧约的内容
THE CONTENTS OF THE OLD TESTAMENT
10我们已经说过，福音乃是旧约的应验。现在我们要问，旧约的内容是甚么。我们可以用三个辞来表达旧约的内容：应许、律法和豫言。
10We have said that the gospel is the fulfillment of the Old Testament. Now we need to ask what the contents of the Old Testament are. We may use three words to express the contents of the Old Testament: promise, law, and prophecy
应许
The Promises
11应许当然涵盖无罪、良心、人治、与应许诸时代。这包括了旧约，从亚当起，直到神颁布律法给摩西。创世记特别是一卷神的应许的书。
11The promise certainly covers the dispensations of innocence, conscience, human government, and promise. This includes the Old Testament from Adam until the giving of the law to Moses. The book of Genesis, in particular, is a book of God’s promise.
12你们晓得神在创世记所给的第一个应许是甚么？第一个应许记在创世记三章十五节：『我又要叫你和女人彼此为仇，你的后裔和女人的后裔，也彼此为仇；女人的后裔要伤你的头，你要伤他的脚跟。』这应许是紧接在人堕落之后所赐的。亚当与夏娃因著他们的悖逆，可能一直恐惧战兢。但神赐给他们一个奇妙的应许，就是女人的后裔要来伤蛇的头。虽然女人后裔的脚跟要受伤，但无论如何，祂要伤蛇的头。这是何等大的应许！福音就是应验女人的后裔要伤蛇的头的这个应许。我们晓得，女人的后裔－基督－的确来了。祂从童女而生，应验了创世记三章十五节的应许。这位女人的后裔就是马可福音所陈明的奴仆救主。
12Do you know what was the first promise given by God in Genesis? The first promise is recorded in Genesis 3:15: “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” This promise was given immediately after the fall of man. Probably Adam and Eve were in fear and trembling because of their disobedience. But God gave them a marvelous promise. This promise was that a seed of the woman would come to bruise the head of the serpent. Although his heel would be bruised, the seed of woman would nevertheless crush the serpent’she ad. What a great promise this is! The gospel is the fulfillment of the promise that the seed of the woman would crush the head of the serpent. We know that Christ, the seed of woman, did come. He was born of a virgin as the fulfillment of the promise in Genesis 3:15. This One, the woman’s seed, is the Slave-Savior presented in the Gospel of Mark.
13另一个也是关于后裔的应许，赐给了亚伯拉罕。按照创世记二十二章十七和十八节，神应许亚伯拉罕说，『论福，我必赐大福给你，论子孙，我必叫你的子孙多起来，如同天上的星，海边的沙，你子孙必得著仇敌的城门。并且地上万国都必因你的后裔得福。』这里我们看见一个应许，就是亚伯拉罕的后裔要成为全人类的祝福，因为万国要因他的后裔得福。这位后裔也是指主耶稣。保罗在加拉太三章十六节论到这事说，『应许原是向亚伯拉罕和他后裔说的。并不是说，『和众后裔，』像是指著许多人，乃是说，『和你那后裔，』指著一个人，就是基督。』基督出生为亚伯拉罕的后代，为蒙拣选的族类。因此，祂是亚伯拉罕的后裔。基督是女人的后裔，废除了撒但，因此解决了宇宙的问题。整个宇宙受一个东西－那条蛇－的搅扰。在圣经中我们能看见蛇的一条线，或者说蛇的发展。蛇首先出现在创世记三章。到了启示录十二章九节，这蛇，叫作古蛇，已经成为大龙了。按照启示录，这蛇，就是魔鬼、撒但，将在千年国期间被捆绑，扔在无底坑里。（二十2～3。）一千年以后，他要得著释放，且再次背叛。然后，他要被扔到火湖里。（二十10。）
13Another promise, also concerning the seed, was given to Abraham. According to Genesis 22:17 and 18 the Lord promised Abraham, “In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies, and in thy seed shall all the nations of the earth be blessed.” Here we have the promise that Abraham’s seed would be a great blessing to all mankind, for all nations would be blessed through his seed. Once again, this seed refers to the Lord Jesus. Concerning this Paul says in Galatians 3:16, “But to Abraham were the promises spoken and to his seed. He does not say, And to the seeds, as concerning many, but as concerning one, And to your seed, who is Christ.” Christ was born as a descendant of Abraham, born of the chosen race. Therefore, He was the seed of Abraham. As the seed of woman, Christ destroyed Satan and thereby solved the problem of the universe. The universe has been troubled by one thing—the serpent. In the Bible we can see the line of the serpent, or the development of the serpent. The serpent first appeared in Genesis 3. By the time of Revelation 12:9 this serpent, called the ancient serpent, has become a great dragon. According to the book of Revelation, this serpent, the Devil, Satan, will be bound and cast into the abyss during the millennium (20:2-3). After the millennium, he will be released and will rebel once again. Then he will be cast into the lake of fire (Rev. 20:10).
14这里的重点是说，创世记三章十五节所应许女人的后裔，是为著对付这古蛇。我们在传福音时要宣告这事。然而，今天传福音的人，很少指出创世记三章十五节所说女人的后裔，是为著废除蛇的。关于主是废除那古蛇的女人后裔，希伯来二章十四节说，『儿女既同有血肉之体，祂也照样亲自有分于血肉之体，为要藉著死，废除那掌死权的，就是魔鬼。』主在约翰三章十四节说，摩西在旷野怎样举蛇，人子也必照样被举起来。摩西所举起的铜蛇，表征古蛇受审判。当主在十字架上被举起时，祂废除了这蛇。因此，主是女人的后裔，废除了那咬伤人类，并使人类中毒的毒蛇。因著我们中了蛇毒，牠的蛇性就注射到我们里面。但女人的后裔成了血肉之体，为要藉著祂在十字架上的死，废除这蛇。这是福音极重大的部分。女人的后裔是为废除蛇，而亚伯拉罕的后裔却是为著将神的福带给我们。女人的后裔，把蛇了结，亚伯拉罕的后裔则带进三一神的福。保罗在加拉太三章十四节论到这福：『为叫亚伯拉罕的福，在基督耶稣里可以临到外邦人，使我们藉著信，可以接受所应许的那灵。』按照这节，福就是那灵。那灵是甚么？那灵是三一神的终极完成。我们接受那灵，就是接受三一神，得著祂作我们的福。不仅如此，这福乃是我们永远的生命。那灵等于三一神，三一神是永远的生命，而永远的生命就是我们所领受的福。
14The crucial point here is that the seed of woman promised in Genesis 3:15 is for dealing with this serpent. We need to proclaim this in our preaching of the gospel. However, rarely do today’s gospel preachers point out that the seed of the woman in Genesis 3:15 is for the destruction of the serpent. Concerning the Lord as the seed of woman destroying the serpent, Hebrews 2:14 says, “Since therefore the children have partaken of blood and flesh, He also Himself in like manner shared in the same, that through death He might destroy him who has the might of death, that is, the Devil.” In John 3:14 the Lord said that as Moses lifted up the serpent in the wilderness, so the Son of Man would be lifted up. The brass serpent lifted up by Moses signified the judgment of the old serpent. When the Lord was lifted up on the cross, He destroyed this serpent. Hence, as the seed of woman the Lord accomplished the destruction of the poisonous serpent by which mankind has been bitten and poisoned. Because we were poisoned by the serpent, his serpentine nature was injected into us. But the seed of woman became blood and flesh in order to destroy this serpent through His death on the cross. This is a great part of the gospel. Whereas the seed of woman is for the destruction of the serpent, the seed of Abraham is for the blessing of God to be brought to us. The seed of woman terminates the serpent, and the seed of Abraham brings in the blessing of the Triune God. In Galatians 3:14 Paul speaks regarding this blessing: “In order that the blessing of Abraham might come to the nations in Jesus Christ, that we might receive the promise of the Spirit through faith.” According to this verse, the blessing is the Spirit. What is this Spirit? The Spirit is the consummation of the Triune God. When we receive the Spirit, we receive the Triune God and have Him as our blessing. Furthermore, this blessing is our eternal life. The Spirit equals the Triune God, the Triune God is eternal life, and eternal life is the blessing we receive
15现在我们能彀更完全的看见福音是甚么。福音就是两个极大应许的应验：一个应许是关于女人的后裔，为要废掉那蛇；另一个是关于亚伯拉罕的后裔，为要带进那灵的福；那灵就是作永远生命之三一神的终极完成，成了我们的福。
15Now we can see more fully what the gospel is. The gospel is the fulfillment of two great promises: the promise concerning the seed of woman for the destruction of the serpent and the promise concerning the seed of Abraham for bringing in the blessing of the Spirit, who is the consummation of the Triune God as eternal life to be our blessing
律法和豫言
The Law and the Prophecies
16这些应许应验以前，神颁赐律法为著监管祂的选民。神的选民被圈在律法之内的期间，神兴起了申言者。这意思是说，神应许之后，就用律法监管我们；并且在监护期间，神用豫言印证祂的应许。
16Before these promises were fulfilled, God gave the law in order to keep His chosen people in custody. During the time God’sp eople were kept in the fold of the law, God raised up prophets. This means that after the promises, we have the custody of the law, and during the period of this custody God gave prophecies to confirm the promises
17我们曾强调一项事实，就是在创世记三章十五节，有女人后裔的应许。在以赛亚七章十四节我们看见一个豫言，印证这个应许：『必有童女怀孕生子，给祂起名叫以马内利。』还有其他豫言，也印证神在应许时代所赐的各项应许。
17We have emphasized the fact that in Genesis 3:15 we have the promise concerning the seed of the woman. In Isaiah 7:14 we have a prophecy that confirms this promise: “Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.” Other prophecies also are confirmations of the promises given by God during the dispensation of promise
应许与豫言的应验
THE FULFILLMENT OF THE PROMISES AND PROPHECIES
以及律法的撤去
AND THE REMOVAL OF THE LAW
18我们已经看过，神首先赐给人应许。接著，祂就颁布律法，为著保守祂的选民；然后，祂差遣申言者说豫言，来印证祂的应许。最后，所应许的那一位，就是女人的后裔与亚伯拉罕的后裔来了。祂不仅来了，并且还被引进了。
18We have seen that first God gave promises. Next He decreed the law for the preservation of His chosen people, and then He sent prophets to utter prophecies to confirm the promises. Eventually, the promised One, the seed of woman and the seed of Abraham, came. Not only did He come, but He was also initiated
19我们在这里用『引进』一辞，意思不是说发起一件事，乃是将一个人引进一个新的范围中。因此，在我们特别的用法里，引进等于就职。我们可以用总统就职来说明。总统当选之后，称为准总统。就职之日，他才正式就任为总统。他的就职就是他总统职任的引进。这说明主被引进祂的职事里。主耶稣出生为女人的后裔与亚伯拉罕的后裔，是要作我们的奴仆救主，好废除蛇，并带进三一神作永远生命的福。然而，祂三十岁的时候，需要被引进祂的职事。旧约的祭司在三十岁被引进祭司的职分，主也同样在三十岁被引进祂的职事。因此，主耶稣既是旧约应许和豫言的应验，就出生为女人的后裔，与亚伯拉罕的后裔，然后被引进祂的职事。我们交通了这些事以后，现在就能说，福音应验了应许和豫言，也撤去了律法的监管。这意思是说，福音应验了旧约所应许并豫言那独一的后裔，就是女人的后裔与亚伯拉罕的后裔。不仅如此，福音又取消、废掉、并撤去了律法的监管。如今，我们不再依靠旧约的应许、律法和豫言，因为那独一的后裔－基督－已经来到。这后裔应验了一切宝贵的应许。因著我们有祂，一切的应许就都应验了。祂既应验了各项的应许，也就应验了印证这些应许的各项豫言。不仅如此，祂又撤去了律法的监管。因此，这独一的后裔应验了应许和豫言，也撤去了律法的监管。
19Here we use the word “initiated” not in the sense of originating something, but in the sense of ushering someone into a new sphere. Hence, in our particular usage initiation equals inauguration. We may use the inauguration of a president as an illustration. After the election, the president is known as the president- elect. Later, on inauguration day, he is inaugurated into the office of the presidency. This inauguration is his initiation into the presidency. This illustrates the Lord’s being initiated into His ministry. The Lord Jesus was born as the seed of woman and the seed of Abraham to be our Slave-Savior to destroy the serpent and bring in the Triune God as the blessing of eternal life. However, at the age of thirty it was necessary for Him to be initiated into His ministry. The priests in the Old Testament were initiated at the age of thirty into the priesthood, and in a similar way the Lord, also at the age of thirty, was initiated into His ministry. Therefore, as the fulfillment of the promises and the prophecies in the Old Testament, the Lord Jesus was born as the seed of woman and as the seed of Abraham and was later initiated into His ministry. Having covered these matters, now we can say that the gospel is the fulfillment of the promises and the prophecies and also the removal of the custody of the law. This means that the gospel is the fulfillment of the promises and prophecies concerning the unique seed, the seed of woman and the seed of Abraham. Furthermore, the gospel cancels, annuls, and removes the custody of the law. Now we are no longer dependent on the Old Testament promises, the law, and the prophecies, for Christ, the unique seed, has come. This seed is the fulfillment of all the precious promises. Because we have Him, all the promises are fulfilled. As the fulfillment of the promises, He is also the fulfillment of the prophecies, which were given to confirm the promises. Furthermore, with Him is the removal of the custody of the law. Therefore, the unique seed is the fulfillment of the promises and the prophecies and the removal of the custody of the law.
20基督来临，应验了应许和豫言，并废掉了律法。律法既已撤去，神的选民就不再受牠的监管了。我们已经指出，律法可以比作羊圈，就是夜间保守羊群的地方。等到天一亮，羊群就可以从羊圈出来。照样，因著基督已经来到，应验了应许和豫言，神的选民就不必再受律法的监管。从积极的意义来看，律法是监护人；但从消极的意义来看，律法是辖制，是奴役。但如今律法连同应许和豫言都过去了，因为女人的后裔已经废除了蛇，并且亚伯拉罕的后裔已经带进了三一神的福。不仅如此，这一位已经撤去了律法。现今我们不再在律法、应许、或豫言的时代，因为我们有了基督。我们如果看见这一点，就能明白变化山上所发生之事的意义；那时，彼得建议搭三座棚－一座为摩西，一座为以利亚，一座为主耶稣。这样的题议得罪了天。因此，马太十七章五节说，『他还说话的时候，看哪，有一朵光明的云彩遮盖他们；看哪，又有声音从云彩里出来，说，这是我的爱子，我所喜悦的，你们要听祂。』然后，马太十七章八节接著说：『他们举目不见一人，只见耶稣。』摩西代表律法，以利亚代表申言者，那独一的基督才是一切。祂应验了各项应许和豫言，并且撤去了律法。这意思是说，祂完全顶替了整本旧约。这是福音、佳音、喜信。为著这福音赞美主！为著基督应验了应许和豫言，又撤去了律法，赞美祂！
20The coming of Christ was the fulfillment of the promises and prophecies and the cancellation of the law. The law has been removed, and God’s chosen people no longer are under its custody. We have pointed out that the law may be compared to a sheepfold, a place where sheep are kept at night. When day dawns, the sheep may come out of the fold. Likewise, because Christ has come as the fulfillment of the promises and prophecies, it is no longer necessary for God’s chosen people to be under the custody of the law. In a positive sense the law was a custodian, but in a negative sense the law was a bondage, a slavery. But now the law, along with the promises and the prophecies, is over. The seed of woman has destroyed the serpent, and the seed of Abraham has brought in the blessing of the Triune God. Furthermore, this One has removed the law. Now we are no longer in the dispensation of the law, the promises, or the prophecies, for we have Christ. If we see this, we can understand the significance of what took place on the mount of transfiguration when Peter proposed that three tabernacles be made — one for Moses, one for Elijah, and one for the Lord Jesus. This suggestion was offensive to the heavens. Therefore, Matthew 17:5 says, “While he was still speaking, behold, a bright cloud overshadowed them, and behold, a voice out of the cloud, saying, This is My beloved Son, in whom I delight; hear Him!” Then Matthew 17:8 goes on to say, “And lifting up their eyes, they saw no one except Jesus Himself alone.” Moses represented the law, and Elijah represented the prophets. Christ, the unique One, is everything. He is the fulfillment of the promises and the prophecies and also the removal of the law. This means that He is the full replacement of the entire Old Testament. This is the gospel, the good news, the glad tidings. Praise the Lord for the gospel! Praise Him that Christ is the fulfillment of the promises and the prophecies and also the removal of the law!
21如果我们明白福音是甚么，就会领悟雅各在行传二十一章和他的书信里犯了大错，就是把信徒带回到律法。一面，雅各传讲基督；另一面，他仍然把信徒拘留在律法之下，在神所放弃的旧羊圈之内。主所撤去的，雅各又带回来。我们要对一个事实有深刻的印象，就是在福音里，再没有律法、应许和豫言的时代。反之，我们在福音中所得著的，乃是应许与豫言的应验，以及律法的撤去。今天许多基督徒只是肤浅的认识圣经。他们也许晓得圣经的一些辞句，却没有摸著这些辞句之丰富的深处。让我们以『福音』一辞作例子。我们不该肤浅的领会这件事，而该看见，福音是一切应许和豫言的应验，福音也撤去了律法。因这缘故，三位门徒在变化山上，最终不见一人，只见耶稣。他们不再有应许、豫言或律法；他们只有女人的后裔与亚伯拉罕的后裔－主耶稣。祂是我们的奴仆救主，实际上祂自己就是福音。
21If we understand what the gospel is, we shall realize that James made a great blunder in Acts 21 and in his Epistle in bringing the believers back to the law. On the one hand, James preached Christ; on the other hand, he still kept the believers under the law, in the old fold, which God had given up. The very thing that the Lord removed was brought back by James. We need to be impressed with the fact that in the gospel we no longer have the dispensation of the law, the promises, and the prophecies. Instead, in the gospel we have the fulfillment of the promises and the prophecies and also the removal of the law. Today many Christians have only a superficial understanding of the Scriptures. They may know the terms in the Bible, but not touch the depths of the riches of these terms. Let us use the word “gospel” as an example. Instead of understanding this matter in a superficial way, we need to see that the gospel is the fulfillment of all the promises and prophecies and also the removal of the law. For this reason, eventually the three disciples on the mount of transfiguration saw no one except Jesus only. No longer did they have the promises, the prophecies or the law; they had the Lord Jesus as the seed of woman and as the seed of Abraham. He is our Slave-Savior, and actually He Himself is the gospel
豫表的应验
THE FULFILLMENT OF THE TYPES
22福音也是一些事物的应验－就是旧约豫表的应验。因此，在福音里我们有应许、豫言、和豫表的应验。主在创世记三章十五节论到女人后裔的话，是一个应许。但是主用皮子作衣服给亚当和他的妻子穿，这是一个豫表。（21。）亚伯的献祭蒙神悦纳，是另一个豫表。亚伯拉罕所献上顶替他儿子的羊羔，也是一个豫表。旧约中其他的豫表有：逾越节的羊羔、旷野的吗哪、流出水来的裂开磐石、以及帐幕。不仅如此，像大卫与所罗门这些人也是豫表。福音就是这些豫表的应验。主耶稣的先锋施浸者约翰指著祂说，『看哪，神的羔羊，除去世人之罪的！』（约一29。）因此，基督应验了羔羊的豫表。约翰一章十四节说，『话成了肉体，支搭帐幕在我们中间。』这指明基督是帐幕的应验。这样，福音不仅是应许和豫言的应验，也是豫表的应验。不仅如此，福音也撤去了律法。这是福音完满的定义。
22The gospel is also the fulfillment of something else— the fulfillment of the types in the Old Testament. Therefore, in the gospel we have the fulfillment of the promises, the prophecies, and types. With the Lord’sword concerning the seed of woman in Genesis 3:15 we have a promise. But in the Lord’s action of making coats of skins and clothing Adam and his wife we have a type (Gen. 3:21). Abel’s sacrifice, a sacrifice which was accepted by God, is another type. The lamb offered by Abraham in place of his son is also a type. Other types in the Old Testament are the Passover lamb, the manna in the wilderness, the cleft rock with the flowing river, and the tabernacle. Furthermore, people like David and Solomon are also types. The gospel is the fulfillment of these types. John the Baptist, the forerunner of the Lord Jesus, pointed to Him and said, “Behold, the Lamb of God who takes away the sin of the world!” (John 1:29). Hence, Christ is the fulfillment of the type of the lamb. In John 1:14 we have this word: “The Word became flesh and tabernacled among us.” This indicates that Christ is the fulfillment of the tabernacle. The gospel, then, is the fulfillment not only of the promises and prophecies, but also of the types. Furthermore, the gospel is also the removal of the law. This is a full definition of the gospel.