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马可福音生命读经 · 第39篇

奴仆救主为著祂救赎服事豫备（六）

The Preparation of the Slave-Savior for His Redemptive Service (6
1读经：马可福音十三章一至三十七节。我们交通马可十三章一至三十七节，论到主耶稣谈论要来的事以前，我要再说一点关于十二章的话。
1Scripture Reading: Mark 13:1-37 Before we begin to consider 13:1-37, where the Lord Jesus speaks of things to come, I would like to give a further word on chapter twelve
警告提防经学家
A WARNING CONCERNING THE SCRIBES
2十二章三十五节，主耶稣在殿里施教，说，『经学家怎么说，基督是大卫的子孙？』然后主继续问他们，大卫自己既称祂为主，祂怎么又是大卫的子孙？主所题论到基督的问题，使反对者哑口无言。三十七节说，『大批的群众都喜欢听祂。』
2In 12:35 the Lord Jesus, teaching in the temple, says, “How is it that the scribes say that the Christ is the son of David?” Then the Lord Jesus went on to ask how the Christ could be the son of David when David himself called Him Lord. The Lord’s question concerning Christ silenced the opposers. Verse 37 says, “And the great crowd heard Him gladly
338三十八节紧接著三十五至三十七节，说，『耶稣在教训之间说，你们要提防经学家，他们好穿长袍游行，喜爱人在市场上问他们安。』毫无疑问，主说这话，是与经学家虽然应当认识圣经，但对基督的认识却很肤浅这个事实有关。他们略知一点基督的人性，但对祂的神性却一无所知。因此，他们对基督的实际，缺少正确的认识。因著这个缺欠，主耶稣就警告人要提防经学家。照主所说的，经学家不但好穿长袍游行，喜爱人在市场上问他们的安，又喜爱会堂里的高位，筵席上的首座。（39。）不仅如此，经学家『侵吞寡妇的家产，假意作很长的祷告』。（40。）这指明经学家虚有其表，毫无实际。经学家好穿长袍游行，这事实指明他们在意地位、名誉和虚荣。他们也喜欢受人尊敬，被人看重。这很强的指明，他们是空洞虚浮的圣经教师，全然缺少基督的实际。他们的生活没有实际，他们所追求的是地位、尊敬、名誉和虚荣。我们都要留意主对经学家所题出的警告。即使在主的恢复里，我们中间有些人在原则上也可能像经学家一样。他们也许有点圣经知识，并且口才流利，能吸引人。然而，他们并没有神人的实际，这神人就是那位神而人者，也就是包罗万有的基督，作我们全般的顶替。有些人缺少基督的内里实际，却追求地位、尊敬、名誉和虚荣；对这样的人，我们该受警戒。
3As the immediate continuation of 12:35-37, verse says, “And in His teaching He said, Beware of the scribes, who like to walk around in long robes, and like greetings in the marketplaces.” This word, no doubt, is spoken in relation to the fact that, though the scribes supposedly knew the Bible, they knew very little concerning Christ. They knew something of Christ’s humanity; however, they did not know anything at all regarding His deity. Hence, they were devoid of the proper knowledge of the reality of Christ. Because of this shortage, the Lord Jesus warned the people to beware of the scribes. According to the Lord’s word, the scribes not only liked to walk around in long robes and liked the greetings in marketplaces, but they also liked the chief seats in the synagogues and places of honor at dinners (v. 39). Furthermore, the scribes “devour the widows’ houses, and for a pretense make long prayers” (v. 40). This indicates that the scribes had only an appearance; they did not have reality. The fact that the scribes liked to walk around in long robes indicates that they cared for position, honor, and glory. They also enjoyed receiving the people’s respect and regard. This indicates strongly that they were empty, vain teachers of the Bible, altogether lacking the reality of Christ. In their living there was no reality. Instead, they were seeking position, respect, honor, and glory. We all need to heed the Lord’s warning regarding the scribes. There is the possibility that even among us in the Lord’s recovery some may be like the scribes in principle. They may have some knowledge of the Bible and the eloquence to speak in a way that attracts others. However, they may not have the reality of the God-man, the One who is both God and man, the all- inclusive Christ as our universal replacement. We should be warned concerning those who lack the inward reality of Christ and yet are seeking position, respect, honor, and glory.
4我们看见，主耶稣在十二章四十一至四十四节称赞穷寡妇的忠诚。这寡妇可能没有太多圣经知识；然而，她有实际，因为她的心向神是真挚、诚实并忠诚的。她的日常生活有内里的实际。这位寡妇与徒有空洞知识的经学家，恰成对比。
4We have seen that in 12:41-44 the Lord Jesus appraised a poor widow in her loyalty. This widow probably did not have much knowledge of the Bible. Nevertheless, she had reality, for her heart was sincere, honest, and faithful to God. There was inward reality in her daily life. This widow is presented in contrast to the scribes with their empty knowledge
豫备门徒
PREPARING HIS DISCIPLES
5马可十三章一至三十七节常被人当作一章豫言。其实本章不仅是豫言，也是奴仆救主为著祂救赎服事所作的一些豫备。主在十三章一节至十四章四十二节为著受死豫备门徒。我们已经在十一章一节至十二章四十四节看见，奴仆救主为著祂救赎工作的豫备，包括三件事：进耶路撒冷，宿伯大尼；（十一1～11；）咒诅果树，洁净圣殿；（十一12～26；）以及受试验与察验。（十一27～十二44。）这种豫备工作牵涉到主的跟从者和祂的反对者。如果我们仔细思考十一和十二章，我们就会看见，虽然反对者被主征服了，但这也加速了他们想要设法治死祂。主豫备了反对者，于指定的时候，在逾越节那天将祂治死。虽然反对者哑口无言，但他们并没有因此罢休，而不把主处死。事实上，他们因这种光景而激动起来，更加积极的要杀害祂。在反对者和环境这一面，一切都豫备好了。主得著了百姓，也征服了局面。那些试验、察验祂的人找不出祂的毛病；他们也没有合法的地位对付祂。然而，主与他们当面的对抗，豫备了他们，使他们作出足以杀害祂所需的一切事。
5Mark 13:1-37 is usually considered a chapter of prophecy. However, this chapter is not merely a prophecy; it is also part of the Slave-Savior’s preparation for His redemptive service. In 13:1—14:42 the Lord Jesus prepared the disciples for His death. We have seen that in 11:1—12:44 the preparation of the Slave-Savior for His redemptive work included three matters: entering into Jerusalem and lodging in Bethany (11:1-11), cursing the fig tree and cleansing the temple (11:12-26), and being tested and examined (11:27—12:44). This work of preparation involved both the Lord’s followers and His opposers. If we consider chapters eleven and twelve carefully, we shall see that although the opposers had been subdued by the Lord, they had also been speeded up in their efforts to put Him to death. The preparations had been made by the Lord for the opposers to put Him to death at the appointed time, on the day of the Passover. Although the opposers had been put to silence, they did not cease from their endeavors to put the Lord to death. Actually, they were stirred by the situation to intensify their efforts to kill Him. With respect to the opposers and the environment, everything had been prepared. The people had been gained by the Lord, and the situation had been subdued by Him. Those who tested and examined Him could not find anything at all wrong with Him. They did not have the legal ground to do anything to Him. Nevertheless, they had been prepared by the Lord’s confrontation with them to do whatever was necessary to kill Him
6在十一和十二章，主为著祂的死，彻底的豫备了环境和反对者。然而，在十三章一节至十四章四十二节，主就不再注意反对者了，而是转向门徒，与他们有一段私下相处的日子，好为著祂的死豫备他们。
6In chapters eleven and twelve the Lord thoroughly prepared the environment and the opposers for His death. Then in 13:1 — 14:42 the Lord no longer paid attention to the opposers, but turned to His disciples and had a private time with them in order to prepare them for His death.
7奴仆救主为祂救赎工作的豫备，（十一～十四42，）在面对反对者（十一15～十二37）之后，就与跟从祂的人在一起，为著祂的死豫备他们。（十三～十四42。）祂的死乃是使门徒震惊、失望之意外的事。为此祂告诉他们要来的事；（十三2～37；）享受他们在筵席中表达的爱，并为至贵的真哪哒香膏所膏；（十四3～9；）设立祂的晚餐，（林前十一20，）要他们记念祂；（可十四12～26；）警告他们会绊跌，-并嘱咐他们要儆醒祷告。（十四27～。）经过这样的豫备，祂随即被捉、钉十字架。（十四43～十五28。）
7In His preparation for His redemptive work (11:15— 1 4:4 2), the Slave - Savior, after confronting the 15 opposers (11:15— 12:37), stayed with His followers to prepare them for His death (1 3:1 — 1 4:4 2) — a shocking and disappointing event for them. He1 prepared them by telling them the things that would come (13:2-37), by enjoying their love expressed in a feast and being anointed with costly pure nard (14:3-9), by instituting His supper (1 Cor. 11:20) so that they might remember Him (Mark 14:12-26), and by warning them concerning their stumbling and charging them to watch and pray (1 4:2 7 42). Immediately after such a preparation He was 42 arrested to be crucified (14:43—15:28).
要来的事
things to come
8奴仆救主为著祂的死豫备门徒，在十三章先告诉他们要来的事，就是在召会时代，从祂复活到祂回来，世上所要发生的事。关乎要来的日子，祂没有把他们撇在黑暗里，不让他们知道：关于殿的拆毁，这要发生在主后七十年；（1～2；）关于产难起头的灾害，这要发生在祂升天以后，一直持续到大灾难；（3～8；）关于召会时代的福音传扬及逼迫；（9～13；）关于在这世代末后三年半的大灾难，和祂的来临；（14～27；）关于整个召会时代的儆醒、祷告并等候奴仆救主。（28～37。）这样光照人的话，对于奴仆救主受苦的跟从者，如同『照在暗处的灯，直等到天发亮』。（彼后一19。）在马可十三章一节，主耶稣身处的局面很危险，但祂却处之泰然。祂带一些门徒离开耶路撒冷，来到橄榄山这更高之处，那里的气氛很清明。祂与他们坐在橄榄山上谈到将来，为著要来的事豫备他们。主在这样的环境中，向门徒说到十三章所记载的豫言。现在我们要逐节交通本章经文。
8Preparing the disciples for His death, the Slave-Savior first told them, in chapter thirteen, the things to come. These are the things that would take place in the world during the church age after His resurrection until the time of His coming back. The Lord Jesus did not leave His disciples in darkness concerning the following matters: the destruction of the temple (vv. 1-2), which would take place in A.D. 70; the plagues at the beginning of birth pangs, which would begin after His resurrection and continue until the great tribulation (vv. 3-8); the preaching of the gospel and the persecutions in the church age (vv. 9-13); the great tribulation in the last three and a half years of this age and His coming back (vv. 14-27); and watching, praying, and awaiting the Slave-Savior throughout the church age (vv. 28- 37). Such an enlightening word to the Slave-Savior’s suffering followers is like a “lamp shining in a dark place until the day dawns” (2 Pet. 1:19). In 13:1 the situation concerning the Lord Jesus was very serious. However, the Lord bore the situation in a very comfortable way. He brought certain of His disciples out of Jerusalem to the Mount of Olives, to a higher level where the atmosphere was clear. Sitting on the Mount of Olives with them, He spoke about the future in order to prepare them for what was coming. This was the environment in which the Lord spoke to His disciples the prophecy recorded in Mark 13. Let us now consider this chapter verse by verse
从殿里出来
GOING OUT OF THE TEMPLE
9马可十三章一节说，『耶稣从殿里出来的时候，有一个门徒对祂说，夫子，请看，何等的石头，何等的建筑！』主从殿里出来，这事实指明祂离开殿。这是要应验祂在马太二十三章三十八节所说的，殿要成为荒场，留给弃绝祂的犹太人。这等于古时神的荣耀离开殿。（结十18。）主耶稣在马太二十三章三十八节说，『看哪，你们的家要成为荒场，留给你们。』这里的『家』既是单数，必定是指神的家，就是圣殿。（可十一15，17。）这殿原是神的家，现在却称为『你们的家』，因为犹
9Mark 13:1 says, “And as He was going out of the temple, one of His disciples says to Him, Teacher, behold, what wonderful stones and what wonderful buildings!” The fact that the Lord went out of the temple indicates that He was leaving it. This was a fulfillment of His word in Matthew 23:38 concerning leaving the temple to the rejecting Jews as their house of desolation. This is equivalent to God’s glory leaving the temple in the ancient time (Ezek. 10:18). In Matthew 23:38 the Lord Jesus says, “Behold, your house is left to you desolate.” Since “house” in this verse is singular, it must denote the house of God, which was the temple (Mark 11:15, 17). It had been the house of God, but now it became “your house,” because it had been made a den of robbers.
10太人使其成为贼窝了。
10
11有一个门徒题到那是何等的石头，何等的建筑时，主耶稣对他说，『你看见这些伟大的建筑么？将来绝没有一块石头留在石头上，不被拆毁的。』（2。）这应验在主后七十年，提多帅领罗马军队毁灭耶路撒冷的时候。
11When one of His disciples spoke to Him about the wonderful stones and buildings, the Lord Jesus said to him, “Do you see these great buildings? There shall by no means be left a stone upon a stone which will not be overthrown” (v. 2). This was fulfilled in A.D. 70, when Titus with the Roman army destroyed Jerusalem
12主在十三章二节的话，与马太二十三章三十八节的『荒场』相合。当耶路撒冷被摧毁的时候，圣殿就
12The Lord’sword in 13:2 corresponds to “desolate” in Matthew 23:38. The temple was left desolate when Jerusalem was destroyed
13成为荒场了。
13
14我们看见主耶稣受到百姓热烈的欢迎；祂咒诅无花果树，并洁净圣殿。洁净圣殿使反对者激动起来。因这缘故，祂洁净圣殿以后，就与反对者当面相对；反对者察验祂，问了祂几个不同的问题。这些事都发生在紧紧跟从祂的人眼前。然而，其中一个人在马可十三章一节竟然还能说，『夫子，请看，何等的石头，何等的建筑！』主耶稣尽力使跟从祂的人铭记一个事实，就是祂在这时已经与犹太国和圣殿无分无关了。祂咒诅无花果树这个犹太国的象征，又洁净圣殿。这些行动指明，在那段时间，祂这位神已经放弃了以色列与圣殿。
14We have seen that the Lord Jesus received a warm welcome from the people, that He cursed the fig tree, and that He cleansed the temple. The cleansing of the temple stirred up the opposers. For this reason, on the day after He cleansed the temple, He confronted the opposers, who examined Him and asked Him different questions. All these things took place before the eyes of His close followers. Nevertheless, in 13:1 one of them could still say, “Teacher, behold, what wonderful stones and what wonderful buildings!” The Lord Jesus had sought to impress His followers with the fact that at this point He no longer had anything to do with the Jewish nation or with the temple. He cursed the fig tree, the symbol of the Jewish nation, and He cleansed the temple. These actions indicated that He, as God, was through with Israel and the temple for that period of time
15十三章一节说到主耶稣『从殿里出来』。祂从殿里出来时，就放弃了殿。我们已经指出，圣殿已不再是神的家，而是『你们的家』，是那些使其成为贼窝之人的家。因此，他们的家要成为荒场，留给他们。主走出圣殿后，就再也没有回去。照主所豫言的，以后圣殿就完全被拆毁了。
15Mark 13:1 speaks of the Lord Jesus “going out of the temple.” When He went out of the temple, He forsook it. As we have pointed out, the temple was no longer God’sho use; it was “your house,” the house of those who had made it a den of robbers. Therefore, their house was left to them for desolation. After the Lord walked out of the temple, He never returned to it. According to the Lord’s predict i on, the temple was completely destroyed.
16门徒亲眼看见主咒诅无花果树，又洁净圣殿，但他们却不明白这些事的意义。因这缘故，他们还希奇的说，何等的石头，何等的建筑。因此，主耶稣必须向他们说进一步的话，为著祂的死豫备他们。主在十三章二节对门徒说，『你看见这些伟大的建筑么？将来绝没有一块石头留在石头上，不被拆毁的。』这豫言在主后七十年应验了。犹太史学家约瑟夫（Josephus）在他的著作中，记载耶路撒冷与圣殿被拆毁的细节。耶路撒冷完全被摧毁了。
16The Lord’s disciples witnessed the cursing of the fig tree and the cleansing of the temple, but they did not understand the significance of these things. This was the reason they could still marvel at the wonderful stones and wonderful buildings. This made it necessary for the Lord Jesus to speak further to them in order to prepare them for His death. In 13:2 the Lord says to the disciples, “Do you see these great buildings? There shall by no means be left a stone upon a stone which will not be overthrown.” This prophecy was fulfilled in A.D. 70. In his writings, Josephus, a Jewish historian, records the details of the destruction of Jerusalem and the temple. Jerusalem was utterly destroyed
与门徒坐在橄榄山上
SITTING WITH HIS DISCIPLES on the Mount of Olives
17马可十三章三至四节说，『耶稣在橄榄山上对著殿坐著，彼得、雅各、约翰和安得烈，暗暗的问祂说，请告诉我们，甚么时候会有这些事？这一切事将要成就的时候，有甚么兆头？』主与门徒坐在橄榄山上，这个事实指明，我们要领受主所说要来的事之豫言的异象，就需要登上高山，到祂跟前来。门徒暗暗的问主，请主告诉他们，甚么时候会有这些事，这一切事将要成就的时候，有甚么兆头。我们也许会觉得惊奇，主耶稣这时还有心情与门徒坐在橄榄山上，告诉他们要来的事。祂有心这样作，必定是件大事。不仅如此，这指明主耶稣很平安。虽然祂知道再过几天就要被处死，祂还是很平安。祂能平平安安的坐在山顶上，观看遭弃绝的耶路撒冷城与遭弃绝的圣殿。在祂眼中，耶路撒冷与圣殿已经遭弃绝了。
17Mark 13:3 and 4 say, “And as He was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew questioned Him privately, Tell us, when will these things be, and what will be the sign when all these things are about to be accomplished?” The fact that the Lord was sitting with the disciples on the Mount of Olives indicates that to receive the vision of the Lord’s prophecy of the things to come, we need to climb to the high mountain to enter into His presence. When the disciples questioned Him privately, they asked Him concerning the time these things would be and the sign when they would be accomplished. We may find it surprising that at such a time the Lord Jesus had the heart to sit with His disciples on the Mount of Olives and speak to them concerning things to come. It certainly was a great matter for Him to have the heart to do this. Furthermore, this indicates that the Lord Jesus was at peace. Even though He knew that in a few days He would be put to death, He was still at peace. He could peacefully sit down on the mountaintop and look at the forsaken city of Jerusalem and the forsaken temple. In His sight, Jerusalem and the temple had already been forsaken
迷惑人的、打仗、地震、饥荒
DECEIVERS, WARS, EARTHQUAKES, AND FAMINE
18主耶稣在五至六节说，『你们要谨慎，免得有人迷惑你们。将来要有许多人冒我的名来，说，我是基督，并且要迷惑许多人。』主在这几节说，有许多迷惑人的冒基督的名来，迷惑许多人。历史告诉我们，事实的确是这样。自从基督升天以来，有许多人自称是基督。
18In verses 5 and 6 the Lord Jesus says, “Beware, lest anyone lead you astray. Many will come in My name, saying, I am He! and will lead many astray.” In these verses the Lord says that many deceivers will come in the name of Christ and lead many astray. History tells us that this has been so. Since Christ ascended to the heavens, many have come claiming to be Christ
19主在七节继续说，『你们听见打仗和打仗的风声，不要惊慌；这是必须发生的，只是末期还没有到。』这里的打仗是指从第一世纪以来所有的战争，由启示录六章三至四节第二印的红马所象征。马可十三章七节的『末期』是指这世代的终结，（太二四3，但十二4，9，6～7，）也就是大灾难的三年半。你们若熟悉世界历史，就知道从主升天以来，战争不断增多。我们可以说，人类的历史就是一部战争史。在马可十三章七节，主豫言祂复活、升天后将有战争。主耶稣在十三章八节说，『民要起来攻打民，国要起来攻打国，多处必有地震、饥荒。这些都是产难的开始。』本节的『民』是指人民，外邦人；『国』是指帝国。民起来攻打民，百姓攻打百姓，是指内战；国攻打国是指国际战争。自从主升天以来，有内战也有国际战争。此外，也常有饥荒，饥荒多是战争的结果。根据历史，战争常是带来饥荒。这饥荒是启示录六章五至六节，第三印的黑马所象征的。因此，照著顺序是：战争、饥荒和死亡。主在马可十三章八节也说，多处必有地震。自从基督升天，历代以来，地震不断在增加，并且到这世代的末了，要更加剧烈。（启六12，八5，十一13，19，十六18。）一年过一年，地震的次数似乎总是超过前一年。
19In verse 7 the Lord goes on to say, “And when you hear of wars and rumors of wars, do not be alarmed; it must happen, but the end is not yet.” The “wars” here refer to all the wars from the first century to the present. They are signified by the red horse of the second seal in Revelation 6:3-4. The “end” in verse 7 is the consummation of this age Matt. 24:3; Dan. 12:4, 9, 6-7), which will be the three and a half years of the great tribulation. If you know world history, you will realize that from the day the Lord Jesus ascended to the heavens, wars have been increasing. We may say that human history is a history of wars. In 13:7 the Lord prophesied concerning the wars that would come after His resurrection and ascension. In 13:8 the Lord Jesus says, “For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. These are the beginning of birth pangs.” In this verse “nation” refers to the people, the Gentiles, and “kingdom” refers to an empire. The rising of nation against nation, or people against people, refers to civil war, whereas the rising of kingdom against kingdom refers to international war. From the time of the Lord’s ascension there have been both civil wars and international wars. Moreover, there have been many famines, which are often the issue of war. According to history, war brings in famine, signified by the black horse of the third seal in Revelation 6:5-6. Therefore, the sequence is war, famine, and death. In 13:8 the Lord also says that there will be earthquakes in various places. From the time of Christ’s ascension, earthquakes have been increasing through all the centuries and will be intensified at the end of this age Rev. 6:12; 8:5; 11:13, 19; 16:18). It seems that each year there are more earthquakes than in the previous year
产难
BIRTH PANGS
20主耶稣在马可十三章八节题到战争、地震、饥荒时说，『这些都是产难的开始。』神的选民犹太人要经历『产难』，好带进一班遗民，有分于弥赛亚国，就是千年国属地的部分。在这里我们要进一步交通主在十三章八节所说的产难。我们要明白这样的说法，就需要看见，从主复活开始，就有一个生产的过程在进行；那就是宇宙新人的出生。神所造的人，就是旧人，令神失望，已无法完成神的定旨。因此，神藉著基督的死与复活，要产生一个宇宙的新人。这新人的出生或生产，是从主的复活开始的，因为我们这班神所呼召的人，都与基督一同复活了。
20Referring to wars, earthquakes, and famine, the Lord Jesus says in verse 8, “These things are the beginning of birth pangs.” The Jews, as God’select, will suffer “birth pangs” to bring forth a remnant who will participate in the Messianic kingdom, the earthly section of the millennium. At this point we need to say a further word concerning the birth pangs spoken of by the Lord in 13:8. In order to understand this expression, we need to realize that from the time of the Lord’s resurrection, a birth has been taking place. This is the birth of the universal new man. The man created by God, the old man, failed God and became useless in fulfilling God’s purpose. Because of this, through Christ’s death and resurrection God has begun to bring forth a universal new man. The birth, or delivery, of this new man began with the Lord’s resurrection, for we, God’s called people, were all resurrected with Christ.
21主复活时，宇宙新人的生产还没有完成。事实上，那只是新人出生的开始。生产的过程将继续下去，直到大灾难的末了。照行传来看，彼得和其他门徒受了生产之苦。历世历代以来，许多对主忠信的人已经受了产难；今天有好多人还在经历产难。产难继续下去的原因，是因为宇宙的新人还未得完全。主耶稣受死以前论到新人的生产：『我实实在在的告诉你们，你们将要痛哭哀号，世人倒要喜乐；你们将要忧愁，然而你们的忧愁，要变为喜乐。妇人生产的时候会有忧愁，因为她的时候到了；既生了孩子，就不再记得那苦楚，因为欢喜世上生了一个人。你们现在也有忧愁，但我要再见你们，你们的心就喜乐了，并且你们的喜乐，没有人能从你们夺去。』（约十六20～。）从一个角度来看，主复活的时候，有一婴孩，就是新人，出生了。但从另一角度来看，以弗所二章和四章所启示的新人，还没有完全出生。相反的，新人还在出生的过程中；而出生、生产的过程是有产难的。
21At the time of the Lord’s resurrection, the delivery of the universal new man was not complete. Actually, that was only the beginning of the birth of the new man. This birth will continue until the end of the great tribulation. Peter and the other disciples, according to the book of Acts, suffered the birth pangs. Throughout the centuries, many of the Lord’s faithful ones have suffered these pangs, and today many are still suffering birth pangs. The reason these birth pangs continue is that the delivery of the universal new man has not yet been completed. Before He died, the Lord Jesus spoke concerning the birth of the new man: “Truly, truly, I say to you, that you shall weep and lament, but the world shall rejoice; you shall be sorrowful, but your sorrow shall be turned into joy. When a woman gives birth she has sorrow, because her hour has come; but when she brings forth the child, she no longer remembers the affliction because of the joy that a man has been born into the world. And you therefore now indeed have sorrow; but I shall see you again and your heart shall rejoice, and no one will take your joy away from you” (John 16:20-22). In one sense, a child, the new man, was born at 22 the time of the Lord’s resurrection. But in another sense, the universal new man, revealed in chapters two and four of Ephesians, has not yet been fully delivered. On the contrary, this new man is still in the process of being born, and the process of birth, of delivery, involves suffering.
22主耶稣将圣徒所忍受的逼迫当作产难。产难从主复活、升天的时候开始。从五旬节那天以来，跟从主的人不断的经历产难。因为新人还在出生的过程中，产难依然继续。主在马可十三章一至八节所说的，与产生宇宙新人而有的产难有关。
22The persecutions endured by the saints are considered birth pangs by the Lord Jesus. These birth pangs began from the time of the Lord’s resurrection and ascension. Since the day of Pentecost, these birth pangs have not ceased to be experienced by the Lord’s followers. Because the delivery of the new man is still taking place, the birth pangs continue. What the Lord says in Mark 13:1-8 is related to the birth pangs for the bringing forth of the universal new man.