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马可福音生命读经 · 第34篇

奴仆救主为著祂救赎服事豫备（一）

The Preparation of the Slave-Savior for His Redemptive Service (1
1读经：马可福音十一章一至二十六节。奴仆救主福音服事的总结
1Scripture Reading: Mark 11:1-26 THE CONCLUSION OF THE SLAVE-SAVIOR’S
GOSPEL SERVICE
2在马可十章末了，我们看见奴仆救主福音服事的总结。四章三十五节到十章五十二节是一个长的段落，论到奴仆救主福音服事的行动。这个段落论到二十九件事：平静风海；（四35～41；）赶逐群鬼；（五1～20；）医治血漏，复活死女；（五21～43；）受人藐视；（六1～6；）差遣门徒；（六7～13；）先锋殉道；（六14～29；）食饱五千；（六30～44；）行在海面；（六45～52；）到处施医；（六53～56；）教导内出的玷污；（七1～23；）赶逐迦南女孩的鬼；（七24～30；）医治耳聋舌结；（七31～37；）食饱四千；（八1～10；）无神迹给法利赛人；（八11～13；）警告提防法利赛人和希律的酵；（八14～21；）医治伯赛大的瞎子；（八22～26；）首次揭示死与复活；（八27～九1；）登山变像；（九2～13；）赶出哑吧灵；（九14～29；）第二次揭示死与复活；（九30～32；）教导谦卑；（九33～37；）教导为合一的容忍；（九38～50；）来到犹太；（十1；）教导不可离婚；（十2～12；）祝福小孩；（十13～16；）教导关于财主并进神国的事；（十17～31；）第三次揭示死与复活；（十32～34；）教导登上宝座的路；（十35～45；）医治巴底买。（十46～52。）主耶稣藉著这二十九项，准备祂的门徒，好把他们带进祂的死与复活里。
2At the end of chapter ten we have the conclusion of the Slave-Savior’s ministry of the gospel. Mark 4:35—10:52 is a long section covering the move of the Slave-Savior’s gospel service. In this section twenty-nine matters are covered: silencing the wind and stilling the sea (4:35- 41); casting out a legion of demons (5:1-20); healing a woman with a flow of blood and raising up a dead girl (5:21-43); being despised by the Nazarenes (6:1-6); sending the twelve to preach (6:7-13); the martyrdom of the forerunner of the gospel (6:14-29); feeding the five thousand (6:30-44); walking on the sea (6:45-52); healing everywhere (6:53-56); teaching concerning the defiling things from within (7:1-23); casting a demon out of a Syrophoenician woman’s daughter (7:24-30); healing a deaf and dumb man (7:31-37); feeding four thousand (8:1-9); not giving a sign to the Pharisees (8:10-13); warning concerning the leaven of the Pharisees and of Herod (8:14-21); healing a blind man in Bethsaida (8:22-26); being recognized as Christ and unveiling His death and resurrection the first time (8:27—9:1); being transfigured on the mount (9:2- 13); casting a dumb spirit out of a man’ss on (9:14- 29); unveiling His death and resurrection the second time (9:30-32); teaching concerning humility (9:33- 37); teaching concerning tolerance for unity (9:38- 50); coming to Judea (10:1); teaching against divorce (10:2-12); blessing young children (10:13-16); teaching concerning the rich and the kingdom of God (10:17- 31); going up to Jerusalem and unveiling His death and resurrection the third time (10:32-34); teaching concerning the way to the throne of the kingdom of God (10:35-45); coming to Jericho and healing blind Bartimaeus (10:46-52). By means of these twenty-nine matters, the Lord Jesus prepared His disciples to be brought into His death and resurrection
被带进主的死与复活
BROUGHT INTO THE LORD’S DEATH and resurrection
3为甚么需要有一班主的门徒被带进祂的死与复活？答案乃是：门徒若不如此，就不能有分于对主的享受。不仅如此，他们若不被带进主的死与复活而享受祂，就不能进神的国，也就与神的国无分无关。
3Why was it necessary for a number of the Lord’s disciples to be brought into His death and resurrection? The answer to this question is that the disciples could not participate in the enjoyment of the Lord otherwise. Furthermore, if they did not enjoy the Lord by being brought into His death and resurrection, they would not be able to enter into the kingdom of God or have anything to do with the kingdom.
4我们乃是藉著享受主，藉著享受包罗万有的基督作宇宙的顶替，而进入国度。我们要这样享受祂，就需要经过祂的死与复活。因此，主在门徒身上作工，使他们豫备好被带进祂死与复活的过程。我们看见主上耶路撒冷，是为著在那里受死。但我们也需要知道，主不是单独上耶路撒冷，乃是带著许多祂忠信的跟从者前往。这些跟从者对于所发生的事，并不清楚。他们也许只觉得主太可爱了，所以无论祂到那里，都愿意跟从祂。事实上，主的目的是要将他们全都带进祂的死与复活。主的跟从者一旦被带进祂的死与复活，就可以真正又实际的有分于对祂的享受。乃是藉著死与复活，主才成为我们的分和顶替。
4We enter into the kingdom through the enjoyment of the Lord, through the enjoyment of the all-inclusive Christ as the universal replacement. In order to enjoy Him in this way, we need to pass through His death and resurrection. Therefore, the Lord worked on the disciples to make them ready to be brought into the process of His death and resurrection. We have seen that the Lord was proceeding onward to Jerusalem in order to die there. But we also need to realize that the Lord was not going to Jerusalem alone. Rather, He was bringing with Him a number of His faithful followers. These followers were not clear about what was happening. They may have felt only that the Lord was very lovable and that they wanted to go wherever He went. Actually, the Lord’s purpose was to bring all of them into His death and resurrection. Once the Lord’s followers were brought into His death and resurrection, they could participate in the enjoyment of Him in an actual and practical way. It is through death and resurrection that the Lord becomes our portion and our replacement
奇妙的异象
A WONDERFUL VISION
5我们在马可福音看见彼得、约翰、雅各、和其他忠信的人跟从主耶稣。从他们的观点来看，是他们跟从主；但从主的观点来看，祂正在豫备他们，要将他们带进祂的死与复活。当他们来到耶利哥时，他们已经完全豫备好了。门徒进入主的死与复活，就能享受主并经历祂作他们的顶替。结果，在五旬节当天，那一百二十人都是主所顶替的，并且都享受了祂。他们都被带进主的死与复活。藉著祂的死与复活，他们有分于祂这活而包罗万有的人位，作他们的顶替。
5In the Gospel of Mark we see Peter, John, James, and other faithful ones following the Lord Jesus. From their point of view, they were following the Lord. But from the Lord’s point of view, He was preparing them to be brought into His death and resurrection. By the time they came to Jericho, they were fully prepared for this. By entering into the Lord’s death and resurrection, the disciples could have the enjoyment of the Lord and experience Him as their replacement. As a result, on the day of Pentecost the one hundred twenty were those who had been replaced by the Lord and who were enjoying Him. They all had been brought into the Lord’s death and resurrection. Through His death and resurrection they were participating in Him, a living, all-inclusive Person, as their replacement
6藉著主耶稣的死与复活，门徒也得以丰富的进入神的国。因此，我们在五旬节那天，看见了一幅神国的图画。当五旬节，在彼得和一百二十人身上，我们看见神国的显出。这显出包括他们藉著主的死与复活，完满的享受基督作宇宙、包罗万有的顶替。一百二十人怎么可能于五旬节那天在神的国里？惟有藉著进入基督的死与复活，才有可能。
6Through the death and resurrection of the Lord Jesus, the disciples also had a rich entrance into the kingdom of God. Hence, on the day of Pentecost we see a picture of the kingdom of God. With Peter and the one hundred twenty on the day of Pentecost, we have a manifestation of the kingdom of God. This manifestation includes the full enjoyment of Christ as the universal, all-inclusive replacement through His death and resurrection. How was it possible for the one hundred twenty to be in the kingdom of God on the day of Pentecost? This was possible only through their entering into the death and resurrection of Christ.
7照行传一章看，这一百二十人都是加利利人。他们虽然来自加利利，但主耶稣带他们经过许多事直达到耶路撒冷，他们就在那里进入祂的死与复活。当主被钉死的时候，这班加利利人在那里目睹祂的受死。事实上，他们同祂一起经过了钉十字架的过程。至终，他们被带进主的复活，并看见祂的升天。然后，在五旬节那天，主成了那灵浇灌在他们身上。他们所看见、所经过的都成了他们的实际。他们看见主的死，进入祂的复活，并亲眼目睹祂升上高天。当主成了那灵，浇灌在他们身上时，这一切都成了他们的实际。这意思是说，他们都在主的死、复活和升天里，得以完全享受包罗万有的基督这宇宙般的顶替。我们读马可福音时，都需要看见这个异象。若没有这异象，我们就无法进入本书的深处。表面看来，马可福音是一卷故事书。事实上，牠不是一卷故事书，乃是一卷充满奇妙异象的书。当我们读这卷福音书的每一章，我们似乎是在观看属天的电视，一幕一幕的情景都『播送』到我们的灵里。为著这个异象，赞美主！
7According to chapter one of Acts, the one hundred twenty were Galileans. Although they were from Galilee, the Lord Jesus brought them through many things to Jerusalem, where they entered into His death and resurrection. When the Lord was crucified, these Galileans were there and witnessed His death. Actually, they passed through crucifixion with Him. Eventually, they were brought into the Lord’s resurrection and saw His ascension. Then on the day of Pentecost the Lord as the Spirit was poured upon them. All that they had seen and passed through became a reality to them. They had seen the Lord’s death, they had entered into His resurrection, and they had witnessed His ascension. But when the Lord as the Spirit was poured upon them, all these matters became a reality to them. This means that they were in the Lord’s death, resurrection, and ascension. They were participating in the full enjoyment of the all- inclusive Christ as the universal replacement. We all need to have such a vision when we read the Gospel of Mark. If we do not have this vision, we shall not be able to get into the depths of this book. Apparently, Mark is a book of stories. Actually, it is not a book of stories but a book containing a wonderful vision. As we read the chapters of this Gospel, it is as if we are watching a heavenly television, and scene after scene is “telecast” into our spirit. Praise the Lord for such a vision
8我们感谢主给我们看见，祂亲密的跟从者如何彀资格、受成全、得装备、并豫备好进入祂的死与复活。四章三十五节到十章五十二节这一长段，摆出一幅清楚的图画，描绘这班原来非常天然的加利利人，已被主豫备好，得以进入基督的死与复活。他们在十章的末了，已经完全豫备好，要上耶路撒冷，就是去进入基督的死与复活。宇宙中最大的神迹
8We thank the Lord for showing us how His intimate followers are qualified, perfected, equipped, and made ready to enter into His death and resurrection. The lengthy section from 4:35 through 10:52 presents a clear picture of how Galileans who once were very natural could be prepared to enter into the death and resurrection of Christ. At the end of chapter ten, they are fully made ready to come to Jerusalem, that is, to enter into the death and resurrection of Christ. THE GREATEST MIRACLE IN THE UNIVERSE
9除了基督自己以外，宇宙中两件最大的事就是基督的死与复活。惟有基督的身位比这两件事更大。除了基督自己以外，没有任何事物像祂的死与复活那么伟大。
9Next to Christ Himself, the death and resurrection of Christ are the two greatest matters in the universe. Only the Person of Christ Himself is greater than these. Apart from Christ Himself, nothing is as great as His death and resurrection.
10我们已经看见，主耶稣上耶路撒冷，其实就是向著死前进。然后祂又藉著死进入祂的复活。主耶稣勇敢的从迦百农上耶路撒冷去，为要进入死。神和整个受造之物都在等候这个大举。耶稣知道祂上耶路撒冷，是为了完成一个伟大、包罗万有的死。祂既知道所定的时间，和受死的日子，就放胆上耶路撒冷去。我们可以说，宇宙中最大的神迹就是主进入祂包罗万有的死，并完成这包罗万有的死。根据希伯来十二章，主为著那摆在祂前面的，就快乐。（2。）祂晓得在祂前面有喜乐。因此，祂上耶路撒冷，使祂能藉著死来完成神的定旨。这是神经纶中何等伟大的一步！主完成包罗万有的死，也把我们与祂一同带进死地，这件事非常有意义。我们若看见这点，就不会把马可福音仅仅当作一卷故事书，反而会看见这卷书传达了一个极大的启示。
10We have seen that actually the Lord Jesus in going toward Jerusalem was proceeding toward His death. Then through His death He entered into His resurrection. The Lord Jesus walked boldly from Capernaum to Jerusalem in order to enter into death. God and the entire creation were waiting for this. Jesus knew that He was going to Jerusalem to carry out a great, all-inclusive death. Knowing the appointed time, the date of His death, He walked boldly to Jerusalem. We may say that the greatest miracle in the universe was the Lord’se ntering into and accomplishing His all-inclusive death. According to Hebrews 12, the Lord was happy with what lay before Him (v. 2). He knew that there was a joy set before Him. Therefore, He went up to Jerusalem that He might accomplish God’s purpose through His death. What a great step that was in God’secon o my! It is a very significant matter that in carrying out His all - inclusive death, the Lord brought all of us into death with Him. If we see this, we shall not regard the Gospel of Mark merely as a book of stories. Instead, we shall see that this book conveys a great revelation.
PREPARATIONS FOR
为著主救赎工作的豫备
THE LORD’S REDEMPTIVE WORK
11奴仆救主的福音职事到马可十章的末了，就已经完成了。我们已经看见，在奴仆救主的职事中，有五件事是福音服事的内容：传扬福音、教训真理、赶逐污鬼、医治病人、与洁净痳疯。这些事在十章结束时都已经完成了。因此，马可十一至十六章的性质与前几章不同。在本福音书的最后六章，再没有赶鬼或医病的事。反之，十一章一节至十四章四十二节所记载的，乃是奴仆救主为著祂救赎服事的豫备。主执行祂救赎的工作以前，需要有一些豫备。读马可福音的人，没有多少人看见十一章是说到主为著祂救赎服事的豫备。主在本章豫备环境，豫备那些将祂钉十字架的人，并豫备祂的门徒。祂上耶路撒冷，目的是为著完成祂救赎的死。但这死需要许多的豫备。因此，主豫先上耶路撒冷去，为了要完成这个豫备，如十一章一节至十四章四十二节所记载的。这几章所记载的都不是偶然发生的事；反之，这里所记载的，都与奴仆救主完成祂救赎服事所作的豫备有关。
11By the end of chapter ten, the Slave-Savior’s gospel ministry had been completed. We have seen that the ministry of the Slave - Savior included five matters as the contents of the gospel service: preaching the gospel, teaching the truth, casting out demons, healing the sick, and cleansing the leper. All these matters were completed by the end of chapter ten. Therefore, chapters eleven through sixteen are different in nature from the preceding chapters of the Gospel of Mark. In the last six chapters of this Gospel we no longer have such things as the casting out of demons or the healing of the sick. Instead, in 11:1—14:42 we have the preparation of the Slave - Savior for His redemptive service. Before the Lord could perform His redemptive work, a certain preparation was necessary. Not many readers of the Gospel of Mark realize that chapter eleven is concerned with the Lord’s preparation for His redemptive service. In this chapter the Lord prepared the environment, He prepared those who were to crucify Him, and He also prepared His disciples. The Lord went to Jerusalem for the purpose of accomplishing His redemptive death. But this death required a great preparation. Therefore, the Lord went to Jerusalem ahead of time in order to carry out this preparation, as recorded in 11:1 through 14:42. All that is recorded in these chapters is not accidental. Rather, all the matters recorded here are related to the Slave-Savior’s preparation for the accomplishment of His redemptive service.
进耶路撒冷，宿伯大尼
ENTERING INTO JERUSALEM AND LODGING IN BETHANY
12奴仆救主为著祂救赎服事的豫备，首先是进入耶路撒冷，而住宿于伯大尼。马可十一章一至二节说，『耶稣和门徒将近耶路撒冷，到了伯法其和伯大尼，在橄榄山那里，耶稣就打发两个门徒，对他们说，你们往对面村子去，一进去，就必看见一匹驴驹拴在那里，是从来没有人骑过的，把牠解开牵来。』我们在这里看见奴仆救主的无所不知，说出祂的神性。七至八节说，『他们把驴驹牵到耶稣那里，把自己的衣服搭在上面，耶稣就骑上。有许多人把衣服铺在路上，另有人从田间砍下满带嫩叶的树枝，一层一层的铺在路上。』衣服象征人行为的人性美德。门徒把自己的衣服搭在驴驹上面，让主骑上，藉以尊崇这位奴仆救主；群众也把衣服铺在路上，让主通过，藉以尊崇祂。
12The first aspect of the preparation of the Slave- Savior for His redemptive service was to enter into Jerusalem and lodge in Bethany. Mark 11:1 and 2 say, “And when they came near to Jerusalem, to Bethpage and Bethany, at the Mount of Olives, He sends two of His disciples, and says to them, Go to the village opposite you, and immediately, entering into it, you will find a colt tied, on which no man has ever yet sat. Untie it and bring it.” Here we see the Slave-Savior’s omniscience, which spoke forth His deity. Verses 7 and 8 say, “And they bring the colt to Jesus and throw their garments on it, and He sat on it. And many spread their garments in the road, and others spread layers of leaves, cutting them out of the fields.” “Garments” signify the human virtues of people’s conduct. The disciples honored the Slave-Savior by putting their garments on the colt for Him to ride on, and the crowd honored Him by spreading their garments in the road for Him to pass through
13树叶（8）来自棕树的枝子。（约十二13。）棕树枝象征得胜的生命，（启七9，）以及享受这生命的丰富出产而有的满足，如住棚节所豫表的。（利二三40，尼八15。）群众用自己的衣服和棕树枝，庆贺奴仆救主的来临。奴仆救主荣耀的进城，受到热烈的欢迎。这是照著主的智慧所发生的。祂为著祂救赎的服事所作的豫备，首先是安排这样的欢迎。祂既有了这种欢迎，就得到百姓的称许，正像得了他们所投的票一样。百姓拥戴祂，承认祂是弥赛亚。马可十一章九至十节说，『前行后随的人喊著说，和散那！在主名里来的，是当受颂赞的！那将要来的我们祖宗大卫的国，是当受颂赞的！至高之处的和散那！』百姓呼喊的话是引自诗篇一百一十八篇二十六节，论弥赛亚要来的豫言。这种宣告在主再来的时候将被重新述说。那时，诗篇一百一十八篇要完全应验。当祂再来时，祂不是坐在驴驹上，乃是坐在云上；并且不是从耶利哥来，乃是从天降临。那时悔改的犹太人将喊著说：『和11:9散那！在主名里来的，是当受颂赞的！』马可十一章九至十节是主在那日将受欢迎的豫尝或豫示。但这两种情景的原则是一样的，就是神的选民承认并认识他们的弥赛亚。
13The leaves (v. 8) came from branches of palm trees (John 12:13). Palm branches signify the victorious life (Rev. 7:9) and the satisfaction of enjoying the rich produce of this life, as typified by the feast of tabernacles (Lev. 23:40; Neh. 8:15). The crowd used both their garments and the palm tree branches to celebrate the coming of the Slave-Savior. The Slave-Savior made a glorious entrance and received a warm welcome. This took place according to the Lord’s wisdom. As a preparation for His redemptive service, the first thing He arranged was this welcome. By means of this welcome, He received the approval of the people. It was as if He received their vote. The people were in favor of Him and recognized Him as the Messiah. Mark 11:9 and 10 say, “And those going before and those following cried out, Hosanna! Blessed is He who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest!” The words shouted by the people were quoted from Psalm 118:26, a prophecy concerning the coming of the Messiah. Such a declaration will be repeated at the Lord’s second coming. At that time, Psalm 118 will be fulfilled in a complete way. When He comes the second time, He will be riding on a cloud, not on a colt, and He will be coming from the heavens, not from Jericho. Then the converted Jews will exclaim, “Hosanna! Blessed is He who comes in the name of the Lord!” What we have in Mark and 10 is a foretaste or a prefigure of the welcome the Lord will receive in that day. But in either case the principle is the same in that God’s chosen people recognize and acknowledge their Messiah.
14主知道祂在耶路撒冷将面对许多反对者。但是祂在面对他们以前，首先得到百姓的称许。这是祂为著救赎服事所作的第一步豫备。
14The Lord knew that in Jerusalem He would confront many opposers. But before He confronted them, He first received the approval of the people. This was the first step in His preparation for His redemptive service