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马可福音生命读经 · 第32篇

奴仆救主福音服事的行动（十六）

The Move of the Slave-Savior’s Gospel Service (16)
1读经：10:32-52。10:32-在本篇信息中，我们要来看马可十章三十二至五十二节。这是马可福音论奴仆救主福音服事的行动，最后的一段话。
1Scripture Reading: Mark 10:32-52 In this message we shall begin to consider 5 2. This is the last section in the Gospel of Mark concerned with the move of the Slave - Savior’s gospel service.
上耶路撒冷去
ON THE WAY TO JERUSALEM
2第十章描绘上耶路撒冷途中所发生的几件事。我们已经指出，在十章一节，主耶稣从加利利起身，来到犹太境内。主特意采取这个行动，为使祂能在耶路撒冷受死，来完成神永远的计画。因此，在上耶路撒冷的途中，就是在进入基督之死的途中。然后藉著死，我们就进入祂的复活。所以，上耶路撒冷的路就是进入死与复活的路。
2Chapter ten describes a number of matters that took place on the way to Jerusalem. We have pointed out that in 10:1 the Lord Jesus rose up from Galilee and came into the district of Judea. The Lord made this move deliberately so that He might die in Jerusalem for the accomplishment of God’s eternal plan. Therefore, to be on the way to Jerusalem is to be on the way to enter into the death of Christ. Then through death, we enter into His resurrection. Hence, the way to Jerusalem is the way into Christ’s death and resurrection
3第十章结束后，本福音书就不再记载医病的神迹。在马可十章末了，奴仆救主福音服事的行动，结束于讨饭的瞎子巴底买得医治。在这次治病以后，主就与门徒进入耶路撒冷。他们进入耶路撒冷的目的，乃是要进入死、复活、甚至升天。马可福音末了六章，就是从十一至十六章，揭示基督与祂的跟从者如何进入包罗万有的死、奇妙的复活、和超越的升天里。我们在前几篇信息已经指出，当主与门徒在上耶路撒冷的途中，祂教导跟从者如何处理婚姻、老旧与钱财。这里的每一件事，都与我们进入神的国有密切的关系。十章三十二至五十二节的事例，也是在上耶路撒冷的途中发生的。马可十章三十二节上半说，『他们行路上耶路撒冷去，耶稣在他们前头走，他们就希奇，跟从的人也害怕。』我们在这里看见主耶稣何等刚强、英勇且热切。祂在门徒前头走，热切的率领他们上耶路撒冷。主的跟从者因著祂的大胆，就大大希奇，也许甚至非常震惊。本节说，跟从祂的人也害怕。
3After the end of chapter ten, no further miracles of healing are recorded in this Gospel. At the end of Mark 10, the move of the Slave-Savior’s gospel service is concluded with the healing of Bartimaeus, a blind beggar. After that healing, the Lord and His followers came into Jerusalem. Their purpose in entering into Jerusalem was to enter into death, resurrection, and even ascension. The last six chapters of the Gospel of Mark, chapters eleven through sixteen, unveil how Christ with His followers entered into an all-inclusive death, a wonderful resurrection, and a marvelous ascension. As we have pointed out in foregoing messages, as the Lord and His disciples were on the way to Jerusalem, He taught His followers how to handle the matters of marriage, oldness, and money. Each of these matters is closely related to our entering into the kingdom of God. The incidents in 10:32-52 also take place on the way to Jerusalem. Mark 10:32a says, “Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed, and those who followed were afraid.” Here we see that the Lord Jesus was strong, bold, and eager. Walking in front of the disciples, He took the lead to go up to Jerusalem with eagerness. The Lord’s followers were greatly surprised, perhaps even shocked, by His boldness. This verse says that those who followed were afraid.
4主耶稣为甚么这么大胆的上耶路撒冷？路加九章五十一节论到这一点说，『耶稣被接上升的日子将到，祂就定意面向耶路撒冷去。』主的脸像坚石一样，因为祂晓得自己受死的时候临近了。这时离祂受死的日子，约有一周。祂不愿意在上耶路撒冷时，受到拦阻、打岔或阻挡。因为祂若受拦阻，就会错过逾越节这一天，也就是祂作为神的羔羊受死的一天。这正是主大胆走在门徒前头，上耶路撒冷的原因。
4Why was the Lord Jesus so bold in going up to Jerusalem? Concerning this, Luke 9:51 says, “And it came about, when the days were being fulfilled for His being taken up, that He steadfastly set His face to go to Jerusalem.” The Lord’s face was set like a flint, for He knew that the time of His death was very near. At this point, there was approximately one week remaining before He would be put to death. The Lord was not willing to be stopped, frustrated, or hindered in any way from going up to Jerusalem. If He were hindered, He would miss the day of the Passover, the day for Him to die as the Lamb of God. This was the reason the Lord was so bold to walk in front of all the disciples on the way to Jerusalem.
THE THIRD UNVEILING
第三次揭示死与复活
OF THE LORD’S DEATH AND RESURRECTION
5在马可十章三十二节下半至三十四节，当主上耶路撒冷去的时候，祂第三次揭示祂的死与复活：『祂又把十二个门徒带到一边，把自己将要遭遇的事，告诉他们说，看哪，我们上耶路撒冷去，人子要被交给祭司长和经学家，他们要定祂死罪，又要把祂交给外邦人，他们要戏弄祂，向祂吐唾沫，鞭打祂，杀害祂，过了三天，祂必复活。』主第一次向门徒揭示祂的死，是在该撒利亚腓立比的境内，祂变化形像之前。（八31。）第二次揭示是在加利利，祂变化形像之后。（九31。）现在我们要来看，第三次的揭示，是在往耶路撒冷的途中。这启示是个豫言，对于门徒天然的观念是完全陌生的；然而这豫言的每一个细节，不久都按字面应验了。
5According to Mark 10:32b-34, as the Lord was going up to Jerusalem, He unveiled His death and resurrection the third time: “And taking the twelve aside again, He began to tell them the things about to happen to Him: Behold, we are going up to Jerusalem, and the Son of Man shall be delivered to the chief priests and the scribes; and they shall condemn Him to death, and shall deliver Him to the Gentiles; and they shall mock Him and spit at Him, and shall scourge Him, and kill Him; and after three days He will rise.” The first time the Lord revealed His death to the disciples was in Caesarea Philippi, before His transfiguration (8:31). The second time was in Galilee, after His transfiguration (9:31). Now we need to see that the third unveiling took place on the way to Jerusalem. This revelation was a prophecy, altogether strange to the natural concept of the disciples, yet literally fulfilled in every detail
包括在主的死里
INCLUDED IN THE LORD’S DEATH
6奴仆救主受死的时候既然到了，就甘愿上耶路撒冷去，甚至走在跟从祂的人前头；祂的迅速和勇敢，令他们希奇。（十32。）这是祂按神的定议，（徒二23，）顺从神以至于死，（腓二8，）为要完成神救赎的计画。（赛五三10。）
6Because the time for the Slave-Savior’s death had come, He was willing to go to Jerusalem. He went before His followers with a speed and boldness that amazed them. This was His obedience to God unto death (Phil. 2:8), according to the counsel of God (Acts 2:23), for the fulfillment of His redemptive plan (Isa. 53:10
7主耶稣知道祂要藉著死，在复活里得荣耀，（路二四25～26，）并要释放出祂神圣的生命，产生许多弟兄作祂的彰显。（约十二23～24，罗八。）祂为那摆在前面的喜乐，就轻看羞辱，（来十二2，）自愿被交与撒但所霸占的犹太首领，给他们定罪以至于死。为此神将祂升到天上，使祂坐在自己右边，（可十六19，徒二33～35，）赐给祂那超乎万名之上的名，（腓二9～10，）立祂为主为基督，（徒二36，）并赐祂荣耀尊贵为冠冕。（来二9。）
7The Lord Jesus knew that through His death He would be glorified in resurrection (Luke 24:25-26) and that His divine life would be released to produce many brothers for His expression (John 12:23-24; Rom. 8:29). For the joy set before Him, He despised the 29 shame (Heb. 12:2) and volunteered to be delivered to the Satan-usurped leaders of the Jews and condemned by them to death. Therefore, God exalted Him to the heavens, seated Him at His right hand (Mark 16:19; Acts 2:33-35), gave Him the name which is above every name (Phil 2:9-10), made Him both Lord and Christ (Acts 2:36), and crowned Him with glory and honor (Heb. 2:9).
8主耶稣在耶路撒冷的受死，不只包括主自己，也包括祂的跟从者；事实上，我们也包括在其中。当主进入祂包罗万有的死时，将跟从祂的人连同祂自己，都带进那个死里面。我们来看马可十章后段与末了六章时，要有这种观点，这是很重要的。当主耶稣死在十字架上时，祂所有的信徒都与祂同死。照马可记载，我们看见彼得、约翰与雅各，特别与主耶稣一同受死。祂特意将他们和其他的门徒与祂一同带到死里。结果，他们能分享祂的复活，甚至成为祂升天的见证人。五旬节那天，就是主升天十天后，那灵（其实就是主自己）浇灌在一班进入基督的死，有分于祂的复活，并看见祂升天的人身上。他们-既然有基督作赐生命的灵浇灌在他们身上，就能真实的在经历中体验到，自己的确是在基督的死、复活与升天里。不仅如此，他们能将主的钉死、复活、及升天应用在生活中。因此，在五旬节那天，彼得和一百二十人都在基督的钉死、复活并升天里。他们与基督是一，事实上他们就是祂的具体表现。那一天他们就是在活基督。我们都需要看见这一幅美妙的图画。一百二十人在五旬节成为钉死、复活、并升天之基督的见证人，这不是偶然的事。他们都跟从祂，与祂一同经过死，并进入复活。他们也看见祂升天。在五旬节那天，他们是在基督钉死、复活、与升天的实际里。主的跟从者是瞎眼的
8The death of the Lord Jesus in Jerusalem included not only the Lord Himself, but also His followers. In fact, we also were included in His death. When the Lord entered into His all-inclusive death. He brought His followers into that death with Him. It is important for us to have this view as we consider the remainder of chapter ten and then the last six chapters of the Gospel of Mark. When the Lord Jesus died on the cross, all His believers died with Him. According to the record of Mark, we can see that Peter, John, and James in particular were put to death with the Lord Jesus. He brought them and the other disciples purposely with Him into death. As a result, they could share in His resurrection and even be witnesses of His ascension. On the day of Pentecost, ten days after the Lord’s ascension, the Spirit, who is actually the Lord Himself, was poured out upon all those who entered into Christ’s death, participated in His resurrection, and saw His ascension. With Christ as the life- giving Spirit poured upon them, they could realize in their experience that truly they were in the death, resurrection, and ascension of Christ. Furthermore, they could apply the Lord’s crucifixion, resurrection, and ascension to their living. Therefore, on the day of Pentecost Peter and the one hundred twenty were people in Christ’s death, resurrection, and ascension. They were one with Christ, and they were actually His embodiment. On that day they were living Christ. We all need to see such a marvelous picture. It was not an accident that on the day of Pentecost the one hundred twenty were witnesses of the crucified, resurrected, and ascended Christ. They all had followed Him and had passed with Him through death and into resurrection. They also saw His ascension. On the day of Pentecost they were in the reality of the death, resurrection, and ascension of Christ. THE BLINDNESS OF THE LORD’S FOLLOWERS
9当主耶稣与门徒在上耶路撒冷的途中，祂盼望使他们对祂包罗万有的死和祂奇妙的复活，留下深刻的印象。因此，祂第三次告诉他们关于祂的死与复活。然而，门徒的眼睛没有看见。即使主一而再，再而三的重复祂的话，祂的跟从者仍然看不见。
9As the Lord Jesus and His disciples were on the way to Jerusalem, He wanted to impress them with the matters of His all-inclusive death and His wonderful resurrection. Hence, for the third time, He spoke to them about His death and resurrection. However, the disciples did not have eyes to see. Even after the Lord had repeated this word the third time, His followers still were not able to see it.
10十章三十五至四十五节所记载的事，证明奴仆救主的门徒对于祂死与复活的异象是眼瞎的。紧接著主第三次揭示祂的死与复活，雅各和约翰来到祂跟前说，『夫子，我们无论向你求甚么，愿你给我们作。』（35。）主说，『要我为你们作甚么？他们说，赐我们在你的荣耀里，一个坐在你右边，一个坐在你左边。』（36～37。）这个请求暴露出一个事实，那就是约翰与雅各仍旧是天然的雷子。他们没有被基督顶替，没有被钉死，也没有被带进主的复活里。照马太福音的记载，题出这请求的人是西庇太儿子的母亲。（二十～21。）她是主的母亲马利亚的姊妹，因此是主的姨母；而雅各、约翰是主的表兄弟。他们也许以为他们与主有亲密的天然关系，所以就根据这个事实，来求好处－要在主的荣耀里，坐在祂的右边和左边。主告诉门徒，祂将要受死。然而，他们却怀著野心，要坐在主的右边和左边。他们的要求完全是天然的。
10The incidents recorded in 10:35-45 prove that the Slave-Savior’s disciples were blind with respect to the vision of His death and resurrection. Immediately after the Lord’sun veiling of His death and resurrection for the third time, James and John came to Him and said, “Teacher, we desire that whatever we ask You, You will do for us” (v. 35). The Lord replied, “What do you want Me to do for you? And they said to Him, Grant to us that we may sit, one on Your right, and one on Your left, in Your glory” (vv. 36-37). This request exposes the fact that John and James were still natural sons of thunder. They certainly had not been replaced by Christ, and they had not been crucified and brought into the Lord’s resurrection. According to the account in the Gospel of Matthew, it was the mother of the sons of Zebedee who made this request (Matt. 20:20-21). She was a sister of Mary, the 20 Lord’s mother, and was therefore His aunt. From this we see that James and John were the Lord’s cousins. It may have been based upon the fact that they thought they had a close natural relationship with Him that they asked for a favor—sitting at the Lord’sr ight and left in His glory. The Lord had told His disciples that He was about to die. But they were ambitious to sit at the Lord’sr ight and left. Their request was altogether natural.
主的杯与浸
THE LORD’S CUP AND HIS BAPTISM
11主在马可十章三十八节对雅各、约翰说，『你们不知道所求的是甚么。我所喝的杯，你们能喝么？我所受的浸，你们能受么？』杯和浸都是指奴仆救主的死。（约十八11，路十二50。）杯象征祂的死是神赐给祂的分，就是祂为著神救赎罪人所领受的分；浸指明祂的死是神命定祂要经过的路，以完成神为罪人所豫备的救赎。
11In Mark 10:38 the Lord said to James and John, “You do not know what you are asking. Are you able to drink the cup which I drink, or to be baptized with the baptism with which I am baptized?” Both the cup and the baptism refer to the Slave-Savior’s death (John 18:11; Luke 12:50). The cup signifies that His death was the God- given portion for Him to take for the sinners whom He would redeem for God. Baptism denotes that His death was the God-ordained way for Him to pass through for the accomplishment of God’s redemption for sinners
12我们从主的回答看见，凡是要在主的荣耀里坐在主左右的人，必须豫备好喝苦杯。忍受十字架乃是进国度的路。（徒十四22。）约翰和雅各自私的恳求，给主机会启示进国度的路。
12From the Lord’s answer we see that those who would sit at the Lord’sr ight and left in His glory must be prepared to “drink the cup” of suffering. To suffer the cross is the way to enter into the kingdom (Acts 14:22). The selfish entreaty of John and James afforded the Lord an opportunity to reveal the way to enter into the kingdom.
13当雅各、约翰对主说，他们能喝祂的杯，能受祂的浸时，祂就告诉他们：『我所喝的杯，你们必要喝；我所受的浸，你们必要受。只是坐在我的左右，不是我可以赐的，乃是为谁豫备的，就赐给谁。』（可十39～40。）我们在此看见主是站在人的地位上完全服从父，不擅自用权，在父之外作甚么。
13When James and John told the Lord that they were able to drink His cup and be baptized with His baptism, He said to them, “The cup which I drink you shall drink; and the baptism with which I am baptized, you shall be baptized. But to sit on My right or on My left is not Mine to give, but for those for whom it has been prepared” (vv. 39-40). Here we see that the Lord stood in the position of a man. Standing in such a position, the Lord was fully subject to the Father. He did not assume the right to do anything outside the Father.
进国度的路
THE WAY INTO THE KINGDOM
14其余的十个就恼怒雅各和约翰。（41。）然后主叫他们来，对他们说，『你们知道外邦人有尊为君王的，为主治理他们，也有大臣操权管辖他们。但你们中间不是这样；反倒你们中间无论谁想要为大，就必作你们的仆役；你们中间无论谁想要为首，就必作众人的奴仆。』（42～44。）主在这里的话，与天然、自私的心思完全相反。十个门徒的恼怒，也给主机会启示进入国度的路，就是不辖管别人，宁愿作仆役，甚至作奴仆服事人。
14The ten were indignant about James and John (v. 41). Then, calling them all to Him, the Lord said to them, “You know that those who presume to rule the nations lord it over them, and their great ones exercise authority over them. But it is not so among you, but whoever wants to become great among you shall be your servant. And whoever wants to be first among you shall be slave of all” (vv. 42-44). The Lord’sword here is absolutely contrary to the natural self-seeking mind. The indignation of the ten also afforded the Lord an opportunity to reveal the way into the kingdom. The way is to be willing to serve others as a servant, even as a slave, instead of ruling over them
神的奴仆服事罪人
THE SLAVE OF GOD SERVING SINNERS
15主在四十五节继续说，『因为人子来，不是要受人的服事，乃是要服事人，并且要舍命，作多人的赎价。』这是最强的说法，说出奴仆救主这位在人性里的人子，乃是神的奴仆，甚至用祂的生命、祂的魂服事罪人。不仅如此，本节的『赎价』指明连奴仆救主的救赎，也是祂为著神的计画所给罪人的服事。
15In verse 45 the Lord goes on to say, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” This is the strongest expression, stating that the Slave-Savior, as the Son of Man in His humanity, is a Slave of God to serve sinners even with His life, His soul. Furthermore, the word “ransom” here indicates that even the Slave- Savior’s redemption was His service rendered to sinners for God’s plan
讨饭的瞎子
BLIND BEGGARS
16我们在下一篇信息要更详细来看，雅各、约翰向主有所求讨时，他们其实就是底买的儿子，那讨饭的瞎子。（46。）他们说主得荣时，要坐在祂左右两边，实在是瞎子在说话。
16As we shall see more fully in the next message, in making their request James and John were actually blind sons of Timaeus, blind beggars (v. 46). Their word about sitting at the Lord’sr ight and left in His glory was a word spoken by those who were blind
17我们甚至可以说，雅各、约翰实际上就是讨饭的瞎子。我们在十章看见，他们求讨在主左右的地位。因此，本章结束于巴底买得医治，是很有意义的。雅各、约翰的确需要这种医治。他们像瞎子一般求讨地位，需要主开启他们的眼睛，使他们能看见祂，并看见祂的死与复活。我们需要从马可十章有所学习，如果我们仍然怀著野心，要在召会生活中得地位，我们就是底买的儿子，是可怜、讨饭的瞎子，需要主的医治。
17We may even say that James and John were actually blind beggars. In chapter ten we see them begging for a position at the Lord’sr ight and left. It is significant, therefore, that this chapter closes with the healing of blind Bartimaeus. James and John certainly needed such a healing themselves. As blind men begging for position, they needed the Lord to open their eyes so that they could see Him and see His death and resurrection. We need to learn from Mark 10 that if we are still ambitious for a position in the church life, we also are sons of Timaeus, poor, blind beggars needing the Lord’she al ing