马可福音生命读经 · 第36篇

奴仆救主为著祂救赎服事豫备（三）

The Preparation of the Slave-Savior for His Redemptive Service (3

1读经：马可福音11:27—12:44。

1Scripture Reading: Mark 11:27—12:44

在基督的死、复活、与升天里

BEING IN THE DEATH, RESURRECTION, AND ASCENSION OF CHRIST

2主耶稣从加利利来到犹太地，祂定意上耶路撒冷，进入祂的死与复活，并将祂亲密的跟从者带进祂的死与复活。彼得、约翰、和雅各代表主所有亲密的跟从者。这三位从一开始就紧紧的跟从主。我们读马可福音时，看见彼得、约翰、和雅各步步跟从主耶稣。至终，主把他们带进祂包罗万有的死里。他们当然没有与主一同受死；然而，他们经过了祂死的过程。他们看见主如何豫备自己去受死，也看见祂如何为自己的死豫备环境，甚至豫备了反对者，使他们把祂处死。此外，他们也看见主怎样被捉拿，按著犹太人的律法受审判，并按著外邦人的法律受罗马总督审判。他们更看见祂被戏弄、受逼迫，如同羊羔被牵到宰杀之处。他们亲眼看见主怎样被钉在十字架上，怎样在那里停留了六小时。主经过死，门徒也同祂经过死。惟一不同的是他们没有实际的受死。主亲身受死，门徒则经过死的过程。当然，他们没有被放在坟墓里，也没有下到阴间。然而，我们可以说，主的死与复活之间的日子，对于门徒来说就是『坟墓』。我们也可以说，从某种意义来看，他们经过了阴间。然后，在主复活的当天上午，有几个门徒发现主的坟墓是空的，才知道被钉十字架的耶稣，已经从死人中复活了。我们读马可福音时，不该将其仅仅当作一卷故事书，也不该仅仅为著学习道理来读这卷福音书。相反的，我们读这卷福音书时，需要看见一个又一个的异象。当我们读马可福音时，应该觉得我们正在观看属天的电视。

2When the Lord Jesus went from Galilee to Judea, His intention was to go to Jerusalem in order to enter into His death and resurrection and also to bring His close followers with Him into His death and resurrection. Peter, John, and James represented all the intimate followers of the Lord. From the very beginning, these three followed the Lord closely. As we read the Gospel of Mark, we see that Peter, John, and James followed the Lord Jesus step by step. Eventually, the Lord brought them into His all-inclusive death. Of course, they did not actually suffer death with the Lord; nevertheless, they went through the process of His death. They saw how the Lord prepared Himself to die. They also saw how He prepared the environment for His death and even prepared His opposers, who put Him to death. Moreover, they saw how the Lord was arrested, judged according to Jewish law, and judged by the Roman governor according to Gentile law. They saw how He was mocked, persecuted, and led as a lamb to the slaughter. They saw how the Lord was put on the cross and how He remained there for six hours. The Lord passed through death, and the disciples passed through death with Him. The only difference was that they did not actually suffer death. The Lord Himself personally suffered death, whereas the disciples passed through the process of death. Of course, they were not placed in the tomb nor did they go into Hades. However, we may say that the days between the Lord’s death and resurrection were a “tomb” to the disciples. We may also say that, in a sense, they passed through Hades. Then on the morning of the Lord’s resurrection, certain of the disciples discovered the empty tomb and learned that the crucified Jesus had been resurrected from among the dead. We should not read the Gospel of Mark merely as a book of stories. Neither should we read this Gospel only to learn doctrine. On the contrary, as we read this Gospel, we need to see vision after vision. As we read the Gospel of Mark, we should have the sense that we are watching a heavenly television.

3五旬节当天，那灵浇灌在一百二十人身上。马可福音所启示的奴仆救主，藉著死与复活，成为赐生命的灵，浇灌在门徒身上。这意思是说，主将祂自己浇灌在一班看见马可福音所记载之异象的人身上。这一百二十人藉著那灵的浇灌，接受了他们所看见之异象的实际。我盼望马可福音的生命读经信息，会帮助你们看见这卷福音书的异象。至终，复活的基督这活的灵，会将自己浇灌在你们身上，使你们所看见的成为实际。那么，你们就能实际的在基督的死、复活与升天里；你们就会真正的享受祂作那完整、宇宙的顶替。

3On the day of Pentecost the Spirit was poured out upon the one hundred twenty. Through death and resurrection, the very Slave - Savior revealed in Mark became the life-giving Spirit, who was poured out upon the disciples. This means that the Lord poured Himself out upon those who had seen the visions recorded in the Gospel of Mark. Through this outpouring of the Spirit, the one hundred twenty received the reality of all the visions they had seen. I hope that these messages in the Life-study of Mark will help you to see the visions contained in this Gospel. Eventually, the resurrected Christ as the living Spirit will pour out Himself upon you to make whatever you see a reality to you. Then in reality you will be in the death, resurrection, and ascension of Christ. Truly you will be enjoying Him as the entire, universal replacement.

为著新造的六天

SIX DAYS FOR THE NEW CREATION

4在本篇信息中，我们要继续交通马可十一章的最后一段。十一章描绘主在地上生活最后六天所发生的事。这六天是为著新造的。照创世记来看，神在六天内完成了旧造的创造。然后祂在第七天，就是安息日，安息了。照样，主也用六天来产生神的新造。六天过后，又有另一个安息日。主在周五被钉十字架，次日是安息日。我们由此看见，主用了六天豫备就绪，然后产生新造。主在以祂的死为结束的那六天里，作了一切该作的，为神带进新造。六天过后，祂在第七天，就是安息日安息了。我们在这几篇信息中，要来明白这六天期间所发生的事。六天的第一天，主耶稣凯旋的骑著驴驹进入耶路撒冷。百姓喊著说，『和散那！在主名里来的，是当受颂赞的！』（可十一9。）我们在此看见，主得著了百姓的称许。祂如此进入耶路撒冷后，又到了圣殿里，『周围看了各样物件；时候已晚，就和十二个门徒出城，往伯大尼去。』（11。）

4In this message we shall go on to consider the last part of chapter eleven of Mark. Mark 11 describes events that took place during the last six days of the Lord’s earthly life. These six days were for the new creation. According to the book of Genesis, within a period of six days God completed the old creation. Then on the seventh day, the Sabbath, God rested. In a similar way, the Lord took six days to bring forth God’s new creation. After these six days had been completed, there was another Sabbath. The Lord was crucified on a Friday, and the next day was a Sabbath. From this we see that it took the Lord six days to complete the preparation and bring the new creation into being. In the six days that concluded with His death, the Lord did everything necessary to bring the new creation into existence for God. Then after these six days, He rested on the seventh day, the Sabbath. In these messages we are seeking to understand what took place during these six days. On the first of these six days the Lord Jesus triumphantly entered into Jerusalem, riding on a colt. The people cried out, “Hosanna! Blessed is He who comes in the name of the Lord!” (v. 9). Here we see that the Lord received the approval of the people. After making such an entrance into Jerusalem, He entered into the temple “and having looked around at all things, the hour being already late, He went out to Bethany with the twelve” (v. 11

5祂在第二天返城，咒诅无花果树并洁净圣殿。我们为了要对这些事的重要性有印象，可以将所发生的事，比喻为一个人进了一国的首都，焚烧国旗，又进入一个重要的政府机构，大肆扰乱。这种行为，报纸一定会登载。主咒诅象征犹太国的无花果树以后，又进入圣殿，推倒兑换银钱之人的桌子。因著祂得到了百姓的称许，没有人敢制止祂。那时，首领们尽都闭口无言。然而，他们却暗中设法怎样除灭主耶稣。照十一章十九节所说，『每到晚上，他们就出城去。』这是第二天晚上发生的。毫无疑问，当天晚上门徒必定彼此谈论主在耶路撒冷所作的。可能耶路撒冷全城的人都在谈论主如何洁净圣殿。第三天早晨，门徒看见无花果树连根都枯干了。（20。）他们再次往耶路撒冷去。二十七节说，『他们又来到耶路撒冷。耶稣在殿里行走的时候，祭司长、经学家和长老来到祂那里。』主若没有得到百姓的称许，就不会这样在殿里行走，因为祂会立刻被捕并处死。但因著祂被百姓接纳了，就可以自由在殿里行走。

5Returning to the city the next day, He cursed the fig tree and cleansed the temple. In order to be impressed with the seriousness of these matters, we may compare them to someone going into the capital city of a country, burning the flag, and then entering one of the main government buildings and causing a great disturbance. Certainly such deeds would be written about in the newspapers. After cursing the fig tree, the symbol of the Jewish nation, the Lord entered into the temple and turned over the tables of the moneychangers. Because He had already received the approval of the people, no one dared to stop Him. At the time, all the leaders were silenced. However, they plotted secretly how to destroy the Lord Jesus. According to 11:19, “When it became late, they went outside the city.” This took place on the evening of the second day. No doubt, that evening the disciples must have talked with one another about what the Lord had done in Jerusalem. Probably throughout the city of Jerusalem many were talking about what the Lord did in cleansing the temple. On the morning of the third day, the disciples saw the fig tree withered from the roots (v. 20). Then they came again to Jerusalem. Verse 27 says, “As He walked in the temple, the chief priests and the scribes and the elders came to Him.” If the Lord had not received the approval of the people, He could not have walked in the temple in such a way. Instead, He would immediately have been arrested and put to death. But because He had been received by the people, He was free to walk about in the temple.

受祭司长、经学家、和长老的察验

QUESTIONED BY THE CHIEF PRIESTS, SCRIBES, AND ELDERS

6祭司长、经学家、和长老这三班人，组成古犹太的议会，他们来到主面前对祂说，『你仗著甚么权柄作这些事？谁给你这权柄作这些事？』（28。）祭司长、经学家、和长老在此似乎说，『你咒诅无花果树，又推倒殿里的桌子。你到底仗著甚么权柄这样作？谁授权给你这样作？你所作的非常严重。因此，我们想要知道你的来历和权柄。』主耶稣在应对祭司长、经学家和长老时，非常有尊严。祂面对这个局面毫不惧怕，反倒大胆的回答他们的问题。

6The chief priests, the scribes, and the elders—the three categories of those who made up the Sanhedrin—came to the Lord and said to Him, “By what authority are you doing these things, or who gave you this authority that you may do these things?” (v. 28). Here the chief priests, scribes, and elders seemed to be saying, “You cursed the fig tree, and then you overturned the tables in the temple. By what authority are you doing these things? Who gave you authority to do these things? What you have done is extremely serious. Therefore, we want to know about your origin and authority.” In dealing with the chief priests, scribes, and elders, the Lord Jesus was very dignified. He was not afraid as He was confronting this situation, but answered their questions with boldness.

主的问题

the Lord’s question

7主耶稣对他们说，『我要问你们一句话，你们回答我，我就告诉你们，我仗著甚么权柄作这些事。约翰的浸，是从天上来的，还是从人来的？你们回答我。』（29～30。）一方面，主耶稣不怕祭司长、经学家、与长老的盘问；另一方面，祂尊严的反问他们。

7The Lord Jesus said to them, “I will question you about one thing, and answer Me, and I will tell you by what authority I do these things: The baptism of John, was it of heaven or of men? Answer Me” (vv. 29- 30). On the one hand, the Lord Jesus was not afraid of being questioned by the chief priests, scribes, and elders. On the other hand, He counter-questioned them with dignity

8祭司长、经学家、和长老回答主的问题以前，『他们彼此议论说，我们若是说从天上来的，祂必说，这样，你们为甚么不信他？我们要是说从人来的－他们又怕群众，因为众人真以约翰为申言者。』（31～32。）他们晓得无论怎样回答主的问题，总是理亏，就决定说谎。于是他们回答主耶稣说，『我们不知道。』（33。）主早知道他们心里所存的，知道他们在撒谎。

8Before answering the Lord’s question, the chief priests, scribes, and elders held counsel among themselves. “They reasoned with themselves saying, If we say, Of heaven, he will say, Why then did you not believe him? But should we say, Of men—they feared the crowd, for all held that John was really a prophet” (vv. 31-32). Realizing that there was no way for them to answer the Lord’s question without losing the case, they decided to lie. Therefore, they said to the Lord Jesus, “We do not know” (v. 33). The Lord knew what was in their hearts. He knew that they were lying to Him

主的回答

The Lord’s Answer

9主耶稣接著对祭司长、经学家和长老说，『我也不告诉你们，我仗著甚么权柄作这些事。』（33。）这指明主知道犹太首领不愿把所知道的告诉祂，所以主也不愿答覆他们所问的。他们向主撒谎说，『我们不知道。』但主用智慧对他们说实话，暴露了他们的谎言，并避开了他们的问题。我们要注意主回答时所说的『也不』一辞。这辞指明犹太首领向主撒谎。他们既然不愿把他们所认识关于施浸者约翰的事告诉祂，祂也不回答他们的问题。

9The Lord Jesus went on to say to the chief priests, scribes, and elders, “Neither do I tell you by what authority I do these things” (v. 33). This indicates that the Lord knew that the Jewish leaders would not tell Him what they knew. Hence, neither would He tell them what they asked. They lied to the Lord in saying, “We do not know.” But the Lord spoke the truth wisely to them, exposing their lie and avoiding their question. In the Lord’s answer we need to pay attention to the word “neither.” This word indicates that the Jewish leaders were lying to the Lord. Since they would not tell Him what they knew concerning John the Baptist, neither would He answer their question

10主满有智慧的回答，使犹太首领蒙羞。他们这群撒谎者被暴露出来。主对付他们时，显出祂的尊严和智慧。我们可以说祂的尊严是属人的，祂的智慧是属神的。人性的尊严与神圣的智慧合并起来，征服了祭司长、经学家和长老。我相信主的门徒对于主怎样对付犹太首领，非常欢喜。他们也许互相对视，点头微笑。他们从殿里的那个局面当中，看见奴仆救主的尊严和智慧。他们看见祭司长、经学家、和长老被主耶稣折服了，必定非常的快乐。

10The Lord’s wise answer put the leaders of the Jewish nation to shame. They were exposed as being a group of liars. In dealing with them the Lord manifested both His dignity and His wisdom. We may say that His dignity was human and His wisdom was divine. This combination of human dignity and divine wisdom subdued the chief priests, scribes, and elders. I believe that the Lord’s disciples were very pleased with the way He dealt with the Jewish leaders. They may have looked at one another, nodding their heads and smiling. They saw the Slave-Savior’s dignity and wisdom in the midst of that situation in the temple. How happy they must have been to see the chief priests, scribes, and elders subdued by the Lord Jesus.

受法利赛人和希律党人的试验

TESTED BY THE PHARISEES AND HERODIANS

11奴仆救主被祭司长、经学家、和长老察验后，又受法利赛人和希律党人的试验。（十二13～17。）十二章十三节说，『后来，他们打发几个法利赛人和几个希律党的人，到耶稣那里，要就著祂的话陷害祂。』希律党的人袒护希律王的政权，协助他把希腊、罗马的生活方式渗透到犹太人中间。他们站在撒都该人一边，与法利赛人敌对。但在这里，他们却与法利赛人联合，陷害主耶稣。

11After the Slave-Savior was examined by the chief priests, scribes, and elders, He was tested by the Pharisees and Herodians (12:13-17). Mark 12:13 says, “And they send to Him some of the Pharisees and the Herodians that they might catch Him in His speech.” The Herodians were those who took sides with King Herod’s regime and took part with him in infiltrating the Jews with Grecian and Roman manners of life. They sided with the Sadducees, but were opposed to the Pharisees. But here they united with the Pharisees to ensnare the Lord Jesus

12法利赛人非常爱国，完全为著犹太国著想。希律党人却赞同罗马帝国主义者。因此，这两种人根本合不来。但原先彼此为仇的人，在对付奴仆救主这奇妙的一位时，却能相合，向主发出一个狡诈的问题，同时牵涉到爱国主义和帝国主义。他们来到主面前，就对祂说，『夫子，我们知道你是诚实的，甚么人你都不顾忌，因为你不看人的外貌，乃是诚诚实实教导神的道路。纳税给该撒可以不可以？我们该纳不该纳？』（14。）这问题实在是个陷阱。当时犹太人都反对纳税给该撒。主若说可以这样作，就会得罪所有以法利赛人为首的犹太人；祂若说不可以，就会叫支持罗马政府的希律党人，得著有力的根据控告祂。在我们看来，主耶稣似乎无法回答这个问题。倘若祂说，『不，我们不该纳税给该撒。』希律党人就会说，『你是反罗马的，你该被捕入狱。』但主若说，『是的，纳税给该撒是合法的。』法利赛人就会说，『你出卖国家，因为你为罗马帝国主义者效劳。』法利赛人和希律党人所发出的问题，极其的诡诈！

12The Pharisees were very patriotic, wholly for the Jewish nation. The Herodians were for the Roman imperialists. Hence, these two parties could not work together. But in dealing with this wonderful Person, the Slave-Savior, those who were enemies came together to ask the Lord a subtle question, a question related both to patriotism and imperialism. Coming to Him, they said, “Teacher, we know that you are true, and you do not care about anyone; for you do not regard the face of men, but teach the way of God in truth. Is it lawful to give tribute to Caesar, or not? Should we give, or should we not give?” (v. 14). This was really an ensnaring question. To give tribute to Caesar was opposed by the Jews. If the Lord Jesus said that it was lawful to give tribute to Caesar, He would offend the Jews, whose leaders were the Pharisees. But if He said that it was not lawful to give tribute to Caesar, His answer would give the Herodians, who stood with the Roman government, ground to accuse Him. It may seem to us that there was no way for the Lord Jesus to answer this question. Suppose He had said, “No, we should not give tribute to Caesar.” Then the Herodians would have said, “You are against the Romans. You should be arrested and cast into prison.” But suppose the Lord had said, “Yes, it is right to give tribute to Caesar.” Then the Pharisees would have said, “You are betraying your country, for you are working for the Roman imperialists.” How devilishly subtle was the question raised by the Pharisees and Herodians

13主虽然受到极其诡诈的盘问，祂却不害怕。祂反而保持自己的尊严，对他们说，『你们为甚么试诱我？拿一个银币给我看。』（15。）主耶稣没有拿出罗马钱币，却叫他们拿一个给祂看。他们持有罗马钱币，所以被主捉到了。

13Although the Lord was questioned in a devilishly subtle way, He was not afraid. Rather, maintaining His dignity, He said to them, “Why are you tempting Me? Bring Me a denarius that I may see it” (12:15). The Lord Jesus did not show them the Roman coin, but asked them to show one to Him. Since they possessed one of the Roman coins, they were caught

14他们拿一个银币给祂看之后，祂说，『这像和这号是谁的？』（16。）他们回答：『是该撒的。』于是主接著说，『把该撒的物归给该撒，把神的物归给神。』（17。）把该撒的物归给该撒，就是按该撒政府的规定，纳税给该撒。将神的物归给神，就是按出埃及三十章十一至十六节，将半舍客勒银子纳给神，并按神的律法，将所有的十分之一献给神。马可福音中，奴仆救主被法利赛人和希律党人试验的这段话，以这句话为结束：『他们就对祂非常希奇。』主用神圣的智慧回答他们，他们就闭口不言，并被征服。

14After they brought a coin to Him, He said, “Whose image and inscription is this?” (v. 16). When they answered, “Caesar’s,” the Lord went on to say, “The things of Caesar pay to Caesar, and the things of God to God” (v. 17). To pay to Caesar the things that are Caesar’si stop ay tribute to Caesar according to his governmental regulations. To pay to God the things of God is to pay the half shekel to God according to Exodus 30:11-16, and also to offer the tithes to God according to the law of God. The section in the Gospel of Mark concerning the Slave-Savior being tested by the Pharisees and the Herodians concludes with these words: “And they marveled at Him.” The Lord answered them in His divine wisdom, and they were silenced and subdued