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马可福音生命读经 · 第30篇

奴仆救主福音服事的行动（十四）

The Move of the Slave-Savior’s Gospel Service (14)
1读经：马可福音十章一至三十一节。我们在本篇信息来到马可十章。第一节说到主来到犹太地。十章二至三十一节则是教导不可离婚，（2～12，）祝福小孩，（13～16，）和教导关于财主并进神国的事。（17～31。）
1Scripture Reading: Mark 10:1-31 In this message we come to chapter ten of the Gospel of Mark. In verse 1 we have a word concerning the Lord’s coming to Judea. Then in 10:2-31 we have His teaching concerning divorce (vv. 2-12), His blessing of the young children (vv. 13-16), and His teaching concerning the rich and the kingdom of God (vv. 17-31
给得著最高神圣
A CHAPTER FOR THOSE IN THE HIGHLIGHT
启示之人的一章
OF THE DIVINE REVELATION
2许多新约的读者认为马可福音不像马太、约翰、甚至路加福音那么深。甚至有人把马可福音当作儿童的故事书。我们感谢主，祂在这卷福音书的各段落中光照了我们。我们已经指出，在八章二十七节到九章十三节，我们进入了神圣奥秘范围中的要点，就是拔尖的异象。这异象是关乎基督连同祂包罗万有的死与奇妙的复活，成了我们完整、宇宙性的顶替。在九章十四至五十节，我们看见门徒在前几章所揭示的光中，受主的训练。门徒特别受训练要和平相处，以维持合一。信徒之间的和平与合一，乃是为著身体生活。主在九章十四至五十节训练门徒之后，又在十章给我们进一步的训练。
2Many readers of the New Testament do not regard Mark to be as deep as Matthew, John, or even Luke. Some may even view the Gospel of Mark as containing stories for children. We thank the Lord for enlightening us concerning the various portions of this Gospel. As we have pointed out, in 8:27—9:13 we are brought into the highlight, the foremost vision, concerning matters in the realm of divine, mysterious things. This vision concerns Christ with His all- inclusive death and His wonderful resurrection to be our entire, universal replacement. In 9:14-50 we have a training of the disciples in the light of what has been unveiled in the preceding chapters. In particular, the disciples were trained to be at peace with one another in order to maintain unity. This peace and unity among the believers is for the Body life. Following the training given in 9:14-50, the Lord goes on in chapter ten to give us further training
3马可十章不是给我们作研究神学的一章。这一章的教训，乃是为著那些得著本福音书神圣启示高峰的人；也是为著那些看见了基督这活的人位同祂的死与复活，要作他们顶替的人。我们若看见了这异象，就有合式的地位，且在正当的范围里，来接受本章所揭示的。我们不该把十章的任何一部分，与基督同祂的死与复活作我们顶替的异象隔开。譬如，主耶稣在十章十四节说，『让小孩子到我这里来，不要禁止他们，因为神的国正是这等人的。』我们不可将这节当作是一句仅仅在上床前读给孩童听的话。我们需要在基督同祂死与复活的属天异象之下，来看本节圣经。
3Chapter ten of Mark is not a chapter for theological study. This is a chapter of teaching for those who are in the highlight of the divine revelation in this Gospel; it is for those who have seen the living Person of Christ with His death and resurrection to be their replacement. If we have seen this vision, then we have the proper standing and are in the right sphere to receive what is unveiled in this chapter. We should not isolate any part of chapter ten from the vision concerning Christ with His death and resurrection to be our replacement. For example, in 10:14 the Lord Jesus says, “Allow the young children to come to Me; do not forbid them, for of such is the kingdom of God.” We should not consider this merely as a word to be read to little children at bedtime. Rather, we need to see this in relation to the heavenly vision concerning Christ with His death and resurrection.
TAKING CHRIST AS OUR REPLACEMENT
以基督作我们的顶替，使我们能进入要来的国度
THAT WE MAY ENTER INTO THE COMING KINGDOM
4十章二至三十一节说到三件事：婚姻、小孩子与财富。这些事都与神的国有关，特别是与我们进入国度有关。我们若要进入神的国，就需要基督作我们的顶替，我们也需要应用祂的死并享受祂的复活。照七章所启示人的心来看，我们里面是不洁的，我们的心是不洁的。我们的心是由不洁净的事物组成的。因著我们的心是这样的情形，我们就需要由基督来顶替。我们需要祂的死了结我们，也需要祂的复活带进祂自己作我们生命的供应，作我们真正生命的粮。如果我们有基督作我们的顶替，也经历祂了结的死，与供应的复活，我们就能处理婚姻、年龄或老旧、以及财富的事。然后，我们才有资格进入国度。否则，我们就与国度不配；也不能进入国度。如果没有基督作我们的顶替，没有祂的死了结我们，也没有祂的复活把祂自己当作赐生命的饼供应我们，我们就无从进入国度。读圣经不仅是运用我们天然的心思，读白纸上的黑字。我们若要看见圣言所启示、所传达的异象，就需要神圣的光，也需要对主有一些经历。我们若缺少神圣的光，又缺乏经历，就不能对圣言有多少的了解。我们感谢主，祂向我们显示一些奇妙的事，就是基督连同祂的死与复活，作我们的顶替。这件事不是天然的心思所能领会的，我们若要看见这点，就需要属天的光与属灵的经历。我愿意强调一个事实，就是我们需要在马可七至九章所启示的光中，来读第十章。我们特别要照著基督连同祂的死与复活，作我们包罗万有之顶替的这个异象，来读第十章。八章二十七节到九章十三节是个要紧的点，而第十章则是按著这要点陈明出来的。我们若没有八章二十七节到九章十三节，就没有要点。现在当我们来看第十章的时候，不可将这里所记载的话，仅仅当作儿童故事。相反的，本章的每一件事，都与基督并祂的死和复活的异象有关。
4In 10:2-31 three matters are covered: marriage, young children, and riches. These matters are all related to the kingdom of God. In particular, they are related to our entering into the kingdom. If we would enter into the kingdom of God, we need Christ as our replacement, and we need the application of His death and the enjoyment of His resurrection. According to what is revealed regarding the human heart in chapter seven, we are inwardly unclean, unclean in our heart. Our heart is a composition of unclean things. Because our heart is in such a condition, we need to be replaced by Christ. We need to be terminated through His death, and we need His resurrection to bring in the Lord Himself as our life supply, as our real bread of life. If we have Christ as our replacement and if we experience His terminating death and supplying resurrection, we shall be able to handle the matters of marriage, age or oldness, and riches. Then we shall be qualified to enter into the kingdom. Otherwise, we shall not be fit for the kingdom; we shall not have an entrance into the kingdom. If we do not have Christ as our replacement, if we do not have His death to terminate us, and if we do not have His resurrection to supply us with Himself as life-giving bread, we shall not have an entrance into the kingdom. Studying the Bible is not a matter of using our natural mind to read merely the black-and-white letters. If we would see the vision revealed in and conveyed by the holy Word, we need divine light. We also need some amount of experience in the Lord. If we are lacking in the divine light and if we are short of experience, we shall not be able to see much in the Word, if anything at all. We thank the Lord for showing us something marvelous concerning Christ with His death and resurrection to be our replacement. This is a matter that the natural mind cannot comprehend. In order to see this, we need heavenly light and spiritual experience. I wish to emphasize the fact that we need to read chapter ten of the Gospel of Mark in the light of what is revealed in chapters seven, eight, and nine. Especially we need to read chapter ten according to the vision of Christ with His death and resurrection to be our all - inclusive replacement. In 8:27 — 9:13 we have the highlight, and chapter ten is presented according to this highlight. If we did not have 8:27— 9:13, we could not have the highlight. Now as we consider chapter ten, we should not regard what is recorded here merely as stories for children. On the contrary, everything in this chapter is related to the vision of Christ and His death and resurrection.
来到犹太境内
COMING INTO THE DISTRICTS OF JUDEA
5马可十章一节说，『耶稣从那里起身，来到犹太境内，并约但河外；群众又聚集到祂那里，祂又照常教训他们。』本节的那里是指加利利境内的迦百农。奴仆救主一直在加利利尽职事，直到这个时候。但照本节所说，祂现在从加利利的迦百农起身，来到耶路撒冷周围的犹太境内。本节也题到约但河，那是奴仆救主被引进的地方。因此，约但河题醒我们福音的开始，与奴仆救主被引进的事。我们在研读马可福音时，必须找出著者题到犹太地与约但河的原因。
5Mark 10:1 says, “And rising up from there, He comes into the district of Judea and beyond the Jordan; and again crowds came together to Him, and again, as He was accustomed, He taught them.” In this verse “there” refers to Capernaum, which is in Galilee. Up to this point the Slave-Savior’s ministry had been in Galilee. But now, according to this verse, He rises up from the city of Capernaum in Galilee and comes into the district of Judea, the district surrounding Jerusalem. This verse also speaks of the Jordan, the place where the Slave- Savior was initiated. Hence, Jordan reminds us of the beginning of the gospel and the initiation of the Slave- Savior. In our study of the Gospel of Mark, we need to find out why the writer mentions Judea and the Jordan
6奴仆救主在福音的服事上尽职了三年多，一直是在受人藐视的加利利境内，远离圣殿和圣城，就是祂为完成神永远计画必须受死的地方。祂是神的羔羊，（约一29，）该在摩利亚山上献给神；在那里亚伯拉罕曾献上以撒，并享受神豫备的羊羔作他儿子的代替，（创二二2，9～14，）耶路撒冷的圣殿也是建造在那里。（代下三。）按照神格三一所议定的，（徒二23，）祂必须在那里被交与犹太首领，（可九31，十33，）为他们这些作神建筑匠人的所轻弃。（可八31，徒四11。）祂也该在那里按照罗马死刑的方式被钉十字架，（约十八31～32与注，十九6，14～15，）以应验关于祂要怎样死的豫表。（民二一8～，约三14。）此外，按照但以理的豫言，弥赛亚（基督）该在那年被剪除杀害。（但九24～26。）不仅如此，祂是逾越节的羊羔，（林前五7，）必须在逾越节那月被杀。（出十二1～11。）因此，祂必须在逾越节以前（约十二1，可十四1）上耶路撒冷去，（可十33，十一1，11，15，27，约十二12，）使祂能照著神豫定的时间和地点，当逾越节那天，在那里受死。（可十四12～17，约十八28。）
6The Slave-Savior had been ministering in His gospel service for over three years in the despised region of Galilee, far from the holy temple and the holy city, the place where He had to die for the accomplishment of God’s eternal plan. As the Lamb of God (John 1:29), it was necessary for Him to be offered to God at Mount Moriah, where Abraham offered Isaac and enjoyed God’spr o vision of aram as a substitute for his son (Gen. 22:2, 9-14) and where the temple was built in Jerusalem (2 Chron. 3:1). It must be there1 that He would be delivered, according to the counsel determined by the Trinity of the Godhead (Acts 2:23), to the Jewish leaders (Mark 9:31; 10:33), and there be rejected by them as the builders of God’s building (8:31; Acts 4:11). It should also be there that He would be crucified according to the Roman style of capital punishment (John 18:31-32; 19:6, 14-15) to fulfill the type concerning the kind of death He would die 9 (Num. 21:8-9; John 3:14). Moreover, that very year was the year that Messiah (Christ) would be cut off (killed) according to Daniel’s prophecy (Dan. 9:24-26). Furthermore, as the Passover Lamb (1 Cor. 5:7) He had to be killed in the month of the Passover (Exo. 12:1-11). Hence, He had to go to Jerusalem (Mark 10:33; 11:1, 11, 15, 27; John 12:12) before the Passover (John 12:1; Mark 14:1), so that He might die there on the day of the Passover (14:12-17; John 18:28) at both the place and the time foreordained by God.
7福音的服事是由奴仆救主之先锋施浸者约翰的职事，（可一1～11，）在尊荣的犹太地区所引进的，却由奴仆救主的职事，在被藐视的加利利地所接续，（一14～九50，）为期约有三年。马可没有记载奴仆救主这段期间在耶路撒冷和犹太地的职事，如约翰在他的福音书中所记载的；马可只记载主末次离开加利利往耶路撒冷，去成就祂救赎的工作。然后，这福音的服事就由祂往耶路撒冷的途中，和在耶路撒冷及其近郊的职事（十1～十四42）所接续；而结束于祂救赎的死，分赐生命的复活，得高举的升天，以及祂福音服事的继续，就是藉著门徒对一切受造之物的传扬。（十四43～十六20。）
7The gospel service was initiated by the ministry of John the Baptist, the forerunner of the Slave- Savior, in Judea (Mark 1:1-11), the region of honor. But it was continued by the ministry of the Slave- Savior in Galilee, a despised region, for a period of approximately three years (1:14—9:50). Unlike John in his Gospel, Mark does not narrate anything of the Slave-Savior’s ministry in Jerusalem and Judea during this time, until He left Galilee for Jerusalem the last time, to accomplish His redemptive work. Then the gospel service was continued by His ministry on the way to Jerusalem and in Jerusalem and its vicinity (10:1—14:42). It was concluded with His redeeming death, His life-imparting resurrection, His ascension for exaltation, and the continuation of His gospel service by His disciples’ preaching to all the creation (14:43—16:20
神所命定的地点和时间
THE PLACE AND THE TIME ORDAINED BY GOD
8我们基督徒都知道，主耶稣必须为我们死的。我们读圣经时必须问，主是在甚么地点、甚么时间受死的。按照旧约，这地点和时间都是神所命定的。奴仆救主是神的奴仆，不能自己选择祂受死的地点和时间。地点和时间都是祂主人所定的。不仅如此，神格的三一议定奴仆救主将被交与犹太教的首领，并被他们弃绝。（徒二23。）我们要问自己，为甚么奴仆救主在加利利尽职了三年多，忽然起身往南行，来到犹太的境内，并约但河外？祂所以这样作，是因为祂受死的时间近了。祂必须在但以理所豫言的那一年受死。不仅如此，照著逾越节羊羔的豫表，祂必须在逾越节，就是犹太历的正月十四日被杀。因此，在马可十章一节，主离开加利利，来到犹太境内，这是非常有意义的事。
8As Christians we know that it was necessary for the Lord Jesus to die for us. In our reading of the Bible, we need to ask at what place and what time the Lord would die. According to the Old Testament, both the place and the time were ordained by God. The Slave-Savior was a slave of God, and as such He had no choice concerning the place and time of His death. Both the place and the time were determined by His Master. Furthermore, it was determined by a counsel of the Trinity of the Godhead that the Slave-Savior would be delivered to the Jewish leaders and be rejected by them (Acts 2:23). We need to ask ourselves why, after He had been ministering in Galilee for about three years, the Slave- Savior suddenly rose up and went to the south, to the district of Judea and beyond the Jordan. He did this because the time of His death was approaching. He had to die in the year prophesied by Daniel. Furthermore, according to the type of the Passover Lamb, He had to die on the Passover, that is, on the fourteenth day of the first month of the Jewish calendar. Therefore, it is a very significant matter that, according to 10:1, the Lord left Galilee and went to Judea
撇下传统的教训，
LAYING ASIDE TRADITIONAL TEACHINGS
回到纯净的话上
AND COMING BACK TO THE PURE WORD OF GOD
9虽然经学家热中研究圣经，他们却没有看见在但以理九章，弥赛亚被剪除、杀害的那一年。但以理九章告诉我们，从出令重新建造耶路撒冷，『直到有受膏君的时候，必有七个七，和六十二个七；…过了六十二个七，那受膏者必被剪除。』（25～26。）这里的『七』是指年，每一个七等于七年。因此，从『出令重新建造耶路撒冷』的时候起，到弥赛亚被剪除的期间，是四百八十三年。经学家要算出弥赛亚被剪除的那一年，应该是轻而易举的。然而他们只顾传统，被传统霸占，而不在意纯净的话语，因而没有看见这件事。
9Although the scribes were dedicated to the study of the Scriptures, they did not see from chapter nine of Daniel the year that the Messiah would be cut off, put to death. Daniel 9 tells us that from the decree to build up Jerusalem “unto the Messiah the Prince, shall be seven weeks, and threescore and two weeks… and after threescore and two weeks shall Messiah be cut off…” (vv. 25-26). The “weeks” here refers to years, with each week being the equivalent of seven years. Therefore, the length of time from “the going forth of the commandment to restore and to build Jerusalem” unto the cutting off of the Messiah would be four hundred eighty-three years. It should have been rather easy for the scribes to calculate the year in which the Messiah would be cut off. However, because they cared for tradition and were occupied by it instead of caring for the pure Word, they did not see this matter.
10经学家被传统霸占，而没有被纯净的话充满，今天大多数的基督徒也照样被传统的教训霸占，而没有被神纯净的话充满。许多人不愿意回到神的话上，纯净的直接来研读。如果古时的经学家愿意忘掉传统的教训，纯净的来研读圣经，他们就会知道弥赛亚被剪除是在那一年。并且他们也会看见，就在这一年，他们正尽力要捉拿主耶稣。虽然经学家不知道弥赛亚将在甚么时候被剪除，主耶稣却知道祂受死的时间。祂知道是那一年、那一月、那一天。祂知道祂要在犹太历的正月十四日，就是在逾越节那一天受死。祂既然知道，就大胆前往犹太地，而不愿拖延。祂知道祂必须在逾越节前四天就到耶路撒冷，因为那是察验逾越节羊羔的期间。主耶稣必定知道有关祂受死的一切豫言和豫表。祂特别知道祂将在摩利亚山（锡安山的别名）上被钉十字架。祂知道祂不该在加利利被钉十字架，而必须在摩利亚山，就是在亚伯拉罕献上以撒并接受神供备的地点，被钉十字架。主也知道祂将藉著钉十字架，被高举在杆上受死，正如民数记二十一章八至九节所豫表的铜蛇。
10Just as the scribes were preoccupied by tradition and not by the pure Word, so the majority of today’s Christians are occupied by traditional teachings instead of the pure Word of God. Many are not willing to come back to the Word and study it directly in a pure way. If the ancient scribes had been willing to forget traditional teachings and study the Scriptures in a pure way, they would have known the exact year in which the Messiah would be cut off. Moreover, they would have realized that in that very year they were trying to arrest the Lord Jesus. Although the scribes did not know when the Messiah would be cut off, the Lord Jesus knew the time when He would be put to death. He knew the year, the month, and the day. He knew that He would be put to death on the Passover, that is, on the fourteenth day of the first month in the Jewish calendar. Knowing this, He went boldly to Judea, not wanting to be delayed. He knew that it was necessary for Him to be in Jerusalem four days before the Passover. That was the period of time when the Passover lamb was examined. The Lord Jesus certainly knew all the prophecies and types concerning His death. He knew, in particular, that He would be crucified on Mount Moriah, another name for Mount Zion. The Lord knew that He should not be crucified in Galilee. It was necessary for Him to be crucified on Mount Moriah, at the very place where Abraham offered Isaac and received God’spr o vision. The Lord also knew that He would be put to death by being crucified, by being lifted up on a pole, as typified by the brass serpent in Numbers 21:8-9
11虽然旧约对于基督受死的事，已有明显的豫言和豫表，但这班自称为律法『博士』的经学家，却不知道这些事。这对我们该是一种警告。如果我们受传统教训的影响，我们的眼睛也会受蒙蔽，看不见纯净话语的启示。因此，我们要撇下传统的教训，回到神纯净的话上。我们若能这样作，就会从主领受许多亮光。
11Although the matters related to the death of Christ were clearly prophesied and typified in the Old Testament, nevertheless the scribes, those who claimed to be “doctors” in the law, did not know these things. This should serve as a warning to us. If we fall under the influence of traditional teachings, our eyes also will be veiled from seeing the revelation in the pure Word. Therefore, we need to lay aside the traditional teachings and come back to the pure Word of God. If we do this, we shall receive much light from the Lord
12马可十章一节说，当主来到犹太境内，祂照常教训人。主在十章十五节教导神国的事：『我实在告诉你们，凡不像小孩子一样接受神国的，绝不能进去。』本节强而有力的指明，主在十章十三至十六节论到小孩子的教训，是直接与神的国有关的。
12Mark 10:1 says that when the Lord came into the district of Judea, He taught the people, as He was accustomed. In 10:15 we see that here the Lord taught concerning the kingdom of God: “Truly I say to you, whoever does not receive the kingdom of God as a young child shall by no means enter into it.” This verse indicates strongly that the Lord’ste aching in 10:13-16 concerning young children is directly related to the kingdom of God
接受国度
并进入国度
RECEIVING THE KINGDOM AND ENTERING INTO THE KINGDOM
13我们在十五节看见国度的两方面：接受国度与进入国度。你已经接受神的国么？对这个问题，我们都可以回答说，『阿们！我确实接受了神的国。』但你是否也有把握，你必定能进入神的国？我们回答这个问题时，也许会踌躇，因为我们虽然竭力要进入神的国，却没有确定的把握会进得去。
13In verse 15 we see two aspects regarding the kingdom: receiving the kingdom and entering into the kingdom. Have you received the kingdom of God? To this question we all can answer, “Amen! I certainly have received the kingdom of God.” Do you also have the assurance that you will enter into the kingdom of God? We may hesitate in answering this question, for although we are endeavoring to enter into the kingdom of God, we do not have the definite assurance that we shall enter into that kingdom
财富与要来的国度
RICHES AND THE COMING KINGDOM
14十章十七至三十一节论到财富的教训，也与神的国有关。譬如，主在二十四节说，『孩子们，倚靠钱财的人进神的国，是何等的难！』主在二十五节继续说，『骆驼穿过针的眼，比财主进神的国还容易。』这几节指明，十章十七至三十一节不仅是讲给孩子听的故事，乃是关乎神的国一些厉害的话。我们在二十六节看见，门徒对于主所说进入神国的话，有了反应：『他们就分外惊讶，彼此说，这样谁能得救？』我们在这里看见，虽然主的教训是论到进入神的国，门徒的心思却被得救的事所占有。主在二十七节接著解释：『在人是不能的，在神却不然，因为在神凡事都能。』
14The teaching concerning riches in 10:17-31 is also related to the kingdom of God. For example, in verse 24 the Lord says, “Children, how difficult it is to enter into the kingdom of God!” Then in verse 25 the Lord goes on to say, “It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God.” These verses indicate that what we have in 10:17-31 is not merely a story for children; what we have here is a serious word concerning the kingdom of God. In verse 26 we see the disciples’ response to the Lord’sword about entering into the kingdom of God: “But they were even more astounded and said among themselves, Then who can be saved?” Here we see that although the Lord was teaching about entering into the kingdom of God, the disciples’ minds were occupied with the matter of being saved. In verse 27 the Lord went on to explain, “With men it is impossible, but not with God; for all things are possible with God.”
15彼得在二十八节率直的对主说，『看哪，我们已经撇下所有的跟从了你。』我欣赏彼得的率直。他似乎是说，『看哪，主，我们已经撇下所有的跟从了你。我们撇下家庭、渔船、甚至撇下加利利海。这难道不值得报偿么？』
15In verse 28 Peter, speaking frankly, began to say to the Lord, “Behold, we have left all and followed You.” I appreciate Peter’s frankness. He seemed to be saying, “Behold, Lord, we have left everything in order to follow You. We left our family, our fishing boats, and even the Sea of Galilee. Doesn’t this merit something?”
16主在二十九和三十节回答说，『我实在告诉你们，人为我和福音，撇下房屋、或是弟兄、姊妹、母亲、父亲、儿女、田地，没有不在今世得百倍，就是房屋、弟兄、姊妹、母亲、儿女和田地，同各样的逼迫，且要在来世得永远生命的。』这里所题永远的生命不是指我们的得救，乃是一种赏赐，作我们来世的享受。得胜的信徒在要来的国度将享受永远的生命。在来世进入这种享受，就是进入要来的国度，并有分于对永远生命的享受。现在我们就能看见，第十章的内容与国度有关。主在这里的话与接受神的国，特别是与在来世进入国度有关。
16In verses 29 and 30 we have the Lord’s reply: “Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields for My sake and for the gospel’ss ake but that he shall receive a hundred times as much now in this time, houses and brothers and sisters and mothers and children and fields, with persecutions, and in the coming age, eternal life.” Here eternal life is not mentioned with respect to our salvation. In this verse eternal life is a reward as our enjoyment in the coming age. In the coming kingdom the overcoming believers will enjoy eternal life. To enter into this enjoyment in the coming age is to enter into the coming kingdom and participate in its enjoyment of eternal life. Now we can see that what is contained in chapter ten is related to the kingdom. The Lord’sword here is related to receiving the kingdom of God and, in particular, to entering into the kingdom in the coming age
可能拦阻我们
THREE THINGS THAT MAY KEEP US
进入神国的三件事
FROM ENTERING INTO THE KINGDOM OF GOD
17我们在十章二至三十一节看见，有三件事可能打岔我们进入要来的国度，就是婚姻、老旧、财富。门徒已经被带到引向国度的路上。如今在第十章，他们需要接受关于这三件事的教训，因为这三件事会打岔他们进入神的国。
17In 10:2-31 we see three matters that may frustrate us from entering into the coming kingdom: marriage, oldness, and riches. The disciples had been brought into the way that leads into the kingdom. Now in chapter ten it was necessary for them to be taught concerning three things that could frustrate them from entering into the kingdom of God
18如果我们要进入要来的国度，就需要学习正当的处理婚姻、年龄（或老旧）、与钱财这三件事。我们需要照著神的命定顾到婚姻，保守自己在属灵生命上不老旧，并适当的处理钱财。主在第十章论到这三件事的教训，是与进入神的国有关，但愿我们对这个事实有深刻的印象。
18If we would enter into the coming kingdom, we need to learn to handle rightly the three matters of marriage, age, or oldness, and money. We need to take care of marriage according to God’so rd i nation, we need to keep from becoming old spiritually, and we need to handle our money in a proper way. May we be impressed with the fact that the Lord’ste aching concerning these matters in chapter ten is related to entering into the kingdom of God