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马可福音生命读经 · 第4篇

福音的开始与奴仆救主的引进（二）

The Beginning of the Gospel and the Initiation of the Slave-Savior (2
1读经：马可福音一章一至十三节。在本篇信息中，我们要继续来看福音的开始与奴仆救主的引进。
1Scripture Reading: Mark 1:1-13 In this message we shall continue to consider the beginning of the gospel and the initiation of the Slave-Savior
了结与新生的起头
TERMINATION AND GERMINATION
2马可一章一至二节说，『神的儿子，耶稣基督福音的开始，正如申言者以赛亚书上所记的：「看哪，我在你面前差遣我的使者，他要豫备你的道路。」』奴仆救主福音的开始，乃是正如以赛亚所记关于施浸者约翰的职事，这指明约翰传悔改的浸，也是耶稣基督福音的一部分。约翰的传扬结束了律法时代，代之以恩典时代。因此，恩典时代开始于约翰的职事，在奴仆救主的职事之前。
2Mark 1:1 and 2 say, “The beginning of the gospel of Jesus Christ, the Son of God. Even as it is written in Isaiah the prophet: Behold, I send My messenger before Your face, who will prepare Your way.” The beginning of the gospel of the Slave-Savior is even as what is written in Isaiah concerning the ministry of John the Baptist. This indicates that John’sp reaching of the baptism of repentance was also apart of the gospel of Jesus Christ. It terminated the dispensation of law and changed it to the dispensation of grace. Hence, the dispensation of grace began with the ministry of John before the ministry of the Slave-Savior
3福音的开始是律法的了结与恩典之新生的起头。福音的开始了结律法的时代，并且开始了恩典的时代。福音的开始不仅是恩典时代的开端，更使恩典的时代有新生的起头。开端是外面的，新生的起头是内里生命的开始。福音的开始乃是整个旧时代，即律法时代的了结。但要称了结为开始，就必须在了结以后有新生的起头。新生的起头包含了神圣的注射；这注射就是奴仆救主的引进。
3The beginning of the gospel is the termination of law and the germination of grace. The beginning of the gospel terminated the dispensation of the law and started the dispensation of grace. Not only did the beginning of the gospel start the dispensation of grace, but it also germinated the dispensation of grace. To start something is outward, but to germinate something is to cause it to have an inward beginning in life. The beginning of the gospel is the termination of the entire old dispensation, the dispensation of the law. But in order for a termination to be called a beginning, the termination must be followed by germination. This germination involves a divine injection, and this injection was the initiation of the Slave-Savior
施浸者约翰
the ministry of John the Baptist
在旷野的职事
IN THE WILDERNESS
4马可一章三节说到『在旷野有人声喊著』。奴仆救主福音职事的开始，只是一个声音，不是一个伟大的运动。不仅如此，奴仆救主福音的传扬，不是开始于任何文化中心，乃是开始于人类文化影响不到的旷野。
4Mark 1:3 speaks of “a voice of one crying in the wilderness.” The beginning of the ministry of the gospel of the Slave-Savior was only a voice, not a great movement. Furthermore, the preaching of the gospel of the Slave-Savior began not in any center of civilization, but began in the wilderness, beyond the influence of human culture
5施浸者约翰是照著豫言，在旷野开始尽他的职事。这指明约翰引进神新约的经纶，不是偶然的，乃是神所计画，并藉著申言者以赛亚所豫言的。这含示神定意要以全新的作法，开始祂新约的经纶。施浸者约翰不在圣城的圣殿里传道，那里是宗教徒和文化人照著圣经条例敬拜神的地方；他乃在旷野里传道，不守一切的老规条。这指明照著旧约敬拜神的老路已经废弃，一条新路即将引进。旷野是一个没有文化、宗教、或任何属于人类社会和文明事物的地方。这里使用『旷野』一辞，指明神新约经纶的新路，与宗教和文化相对。
5It was according to prophecy that John the Baptist began his ministry in the wilderness. This indicates that the introduction of God’s New Testament economy by John was not accidental, but was planned and foretold by God through Isaiah the prophet. This implied that God intended His New Testament economy to begin in an absolutely new way. John the Baptist did his preaching not in the holy temple within the holy city, where the religious and cultured people worshipped God according to their scriptural ordinances, but in the wilderness, not keeping any regulation of the old way. This indicates that the old way of the worship of God according to the Old Testament was repudiated, and a new way was about to be brought in. The wilderness is a place without culture, religion, or anything of human society or civilization. The use of the word “wilderness” here indicates that the new way of God’s New Testament economy is against religion and culture.
6四节说，『照这话，约翰出来了，在旷野施浸，传悔改的浸，使罪得赦。』约翰生来就是祭司，（路一8～，57～63，）本该在殿里过祭司的生活，尽祭司的职任，但他却来到旷野传福音。这指明献祭给神的祭司时代，已被带领罪人归向神的福音时代所顶替，使神能得著罪人，罪人也能得著神。马可一章六节说，『约翰穿骆驼毛的衣服，腰束皮带，吃的是蝗虫野蜜。』约翰的生活方式，表明他的生活和工作完全是在新的时代里，不是照著老旧宗教、文化、传统的方式。身为祭司，按律法的规条，约翰应当穿祭司袍，这袍子主要是用细麻作的。（出二八4，40～，利六10，结四四17～18。）他也应当吃祭司的食物，这食物主要是百姓献给神的细面和祭肉。（利二7:31-1～3，六16～18，25～26，七31～。）但约翰所作的完全不同。他身穿骆驼毛的衣服，腰束皮带，吃的是蝗虫野蜜。这些东西都是不文明、未开化的，也是不照著宗教规条的。祭司竟穿骆驼毛的衣服，这对宗教的头脑特别是个重击，因为按照利未记的规条，骆驼是不洁净的。（十一。）此外，约翰不住在文明之地，而住在旷野。（路三2。）这一切都指明他完全弃绝神对旧约的安排，那安排已经堕落成了一种搀有人类文化的宗教。约翰的使命，是要引进神新约的经纶，这经纶单单是由基督和生命之灵所构成的。
6Verse 4 says, “John the baptizer came in the wilderness, preaching a baptism of repentance for forgiveness of sins.” John was born a priest (Luke 1:8-13, 57-63); hence, he should have lived a priestly life in the temple to do 13 the priestly service. But he went to the wilderness and preached the gospel. This indicates that the age of the priesthood to offer sacrifices to God was replaced by the age of the gospel to bring sinners to God so that God may gain them and that they may gain God. Verse 6 says, “John was clothed in camel’s hair and had a leather girdle around his loins; and he ate locusts and wild honey.” The way John lived signifies that his living and work were altogether in a new dispensation, not according to the way of the old religion, culture, and tradition. As a priest, John, according to the regulations of the law should have worn the priestly garment, which was made mainly of fine linen (Exo. 28:4, 40-41; Lev. 6:10; Ezek. 44:17-18). He 41 also should have eaten priestly food, which was composed mainly of fine flour and the meat of the sacrifices offered to God by His people (Lev. 2:1-3; 6:16-18, 25-26; 34). However, John did altogether otherwise. He was 34 clothed in camel’s hair, he had a leather girdle around his loins, and he ate locusts and wild honey. These things are uncivilized, uncultured, and not according to religious regulations. For a priestly person to wear camel’s hair was an especially drastic blow to the religious mind, for the camel was regarded as unclean under Levitical regulations (Lev. 11:4). In addition, John did not live in 4 a civilized place, but lived in the wilderness (Luke 3:2). All this indicates that he had completely abandoned the Old Testament dispensation, which had fallen into a kind of religion mixed with human culture. His commission was to introduce God’s New Testament economy, which is constituted solely of Christ and the Spirit of life.
悔改的浸
baptism of repentance
7施浸者约翰的传讲，连同旧文化和宗教尽都了结，他传悔改的浸，使罪得赦。悔改是转变心思，将心思转向奴仆救主；浸是将悔改的人埋葬，了结他们，好让奴仆救主藉著重生，使他们有新生的起头。（约三3，5～6。）本节繙作『使』的希腊字，或作『为使』。悔改受浸是为罪得赦免，也使罪得赦免，以清除人因堕落而有的拦阻，使人得与神和好。施浸者约翰的传讲强调悔改。悔改就是把我们的心思从神以外的任何事物，包括我们的文化、宗教、知识、教育、与社会生活，转向神。宗教、文化、文明、社会、知识与教育，都打岔我们，使我们离开神。如今旧时代了结了，我们必须悔改，将我们的心思转向神。按照马可福音，施浸者约翰并没有教导悔改的人该作甚么；他只是把他们埋葬。这埋葬表征了结。约翰在旷野传讲悔改，把所有悔改的人了结了。这包括在神儿子耶稣基督的福音开始的一部分里。
7As one who signified the termination of the old dispensation with the old culture and religion, John the Baptist preached a baptism of repentance for forgiveness of sins. Repentance is to change the mind, turning it to the Slave-Savior, and baptism is to bury the repenting people, terminating them, for the Slave- Savior to germinate them by regeneration (John 3:3, 5-6). The Greek word rendered “for” in this verse also means unto. Repentance with baptism is for, and results in, forgiveness of sins so that the obstacle of man’s fall may be removed and man may be reconciled to God. In his preaching John the Baptist emphasized repentance. To repent is to turn our mind from anything other than God, including our culture, religion, knowledge, education, and social life, and turn it to God. Religion, culture, civilization, society, knowledge, and education all distract us from God. Now that the old dispensation has been terminated, we must repent and turn our mind to God. According to the Gospel of Mark, John the Baptist did not teach the repentant ones what they should do. Instead, he simply buried them. This burial signifies termination. In the wilderness John preached repentance and terminated all those who repented. This is included as part of the beginning of the gospel of Jesus Christ, the Son of God.
8神的儿子，耶稣基督的福音马可一章一节说到神的儿子，耶稣基督。『耶稣基督』指明主的人性。福音是本于名叫耶稣基督的这个人。这位耶稣基督就是神的儿子。马可一章一节不是说，『神的儿子与耶稣基督』；乃是说，『神的儿子，耶稣基督。』这里的逗点指明，『神的儿子』与『耶稣基督』是同位语。这指明耶稣基督是神的儿子，也指明神的儿子就是耶稣基督。『神的儿子』这名称指明主的神性。因此，福音是出于神的儿子，耶稣基督的这个事实，说出福音是出于人性的，也是出于神性的。这福音满了人性，也满了神格。用于福音上的这个复合名称，启示人性的美德和神圣的属性都在这福音里。这福音满了主人性的美德和完全，也满了祂神性的荣耀和尊贵。因此，这福音是出于人性的，满了美德和完全；也是出于神性的，满了荣耀和尊贵。所有这些方面，都可以在马可福音这十六章中看见。
8THE GOSPEL OF JESUS CHRIST, THE SON OF GOD Mark 1:1 speaks of the gospel of Jesus Christ, the Son of God. “Jesus Christ” denotes the Lord’s humanity. The gospel is of a Man named Jesus Christ. This Jesus Christ is the Son of God. Mark 1:1 does not say, “Jesus Christ and the Son of God”; it says, “Jesus Christ, the Son of God.” The comma here indicates that “Son of God” is in apposition to “Jesus Christ.” This indicates that Jesus Christ is the Son of God and that the Son of God denotes Jesus Christ. The title “the Son of God” denotes the Lord’s deity. Hence, the fact that the gospel is of Jesus Christ, the Son of God, means that it is of humanity and deity. This gospel is full of humanity and also full of the Godhead. This compound title used in relation to the gospel reveals that both human virtues and divine attributes are in this gospel. This gospel is full of the Lord’s humanity in its virtue and perfection and also full of His deity in its glory and honor. Therefore, the gospel is of humanity full of virtue and perfection and of deity full of glory and honor. All these aspects can be seen in the sixteen chapters of the Gospel of Mark.
一个里程碑
A LANDMARK
9我们若仔细读一章一至二节，就会看见福音的开始，乃是施浸者约翰来传悔改的浸，使罪得赦。当约翰以不文明且非宗教的方式，来宣讲悔改时，那就是福音的开始。我们已经看见，福音的开始包括律法时代的了结，和恩典时代新生的起头。律法的时代在施浸者约翰来到时结束，恩典的时代也随著他而开始。
9If we read 1:1 and 2 carefully, we shall see that the beginning of the gospel was the coming of John the Baptist to preach the baptism of repentance for the forgiveness of sins. When John came out in an uncultured and unreligious way announcing repentance, that was the beginning of the gospel. As we have seen, the beginning of the gospel involves the termination of the dispensation of law and the germination of the dispensation of grace. The dispensation of law ended with the coming of John the Baptist, and the dispensation of grace began also with him
10神学家辩论关于恩典时代的开始。有人说，恩典时代开始于五旬节；另有人宣称，恩典时代开始于基督钉十字架和复活。还有人另有不同的意见。按照圣经来看，福音的开始，也就是恩典时代的开始，乃是施浸者约翰出来尽职。因此，施浸者约翰的来到，乃是一个里程碑，划分律法时代和恩典时代。他的来到标明律法时代的结束，以及恩典时代的开始。
10Among theologians there has been a debate about the beginning of the dispensation of grace. Some say that this dispensation began at the day of Pentecost, and others claim that it began with the crucifixion and resurrection of Christ. Others hold still different opinions. According to the Bible, the beginning of the gospel, which is the beginning of the dispensation of grace, was the coming out of John the Baptist. Hence, the coming of John the Baptist was a landmark dividing the dispensation of law and the dispensation of grace. His coming marked the end of the dispensation of law and the beginning of the dispensation of grace
道路与途径
THE WAY AND THE PATHS
11马可一章二节指明，施浸者约翰的来是为主豫备道路；三节说，『在旷野有人声喊著：豫备主的道路，修直祂的途径。』这两节说到道路与途径。豫备主的道路，意即藉著悔改转变人的心思，将人的心思转向奴仆救主，并使他们的心正确，修直他们心的每一部分，使奴仆救主能有路进到他们里面作生命，并占有他们。（路一17。）我们需要明白道路与途径的不同。豫备主的道路就是悔改。我们已经看见，悔改就是转变我们的心思，转变我们的思想。心思转变是为著主的来临豫备道路。马可一章三节的道路是指我们的心思。我们需要藉著悔改，豫备主的道路。施浸者约翰作了很好的工作，为著主的来临豫备了悔改之人的心思。途径是我们人里面一切细微、内在的部分，就如思想、好恶、主意、意愿、决定等。我们若把心思比作公路，途径就好比街道。我们里面的公路和大街小巷，都必须为著主完全豫备好。
11Mark 1:2 indicates that John the Baptist came to prepare the Lord’sway, and verse 3 says, “A voice of one crying in the wilderness, Make ready the way of the Lord; make His paths straight.” In these verses we have the way and the paths. To make ready the way of the Lord is to change the mind of the people; it is to turn their mind toward the Slave - Savior and make their heart right, straightening every part of their heart through repentance so that the Slave-Savior may enter into them to be their life and take possession of them (Luke 1:17). We need to understand the difference between the way and the paths. To prepare the way of the Lord is to repent. We have seen that to repent is to change our mind, to have a turn in our thinking. To turn our mind is to prepare the way for the Lord’s coming. The way in verse 3 refers to our mind. We need to prepare the way, make ready the way, of the Lord through repentance. John the Baptist did an excellent job of preparing the mind of the repentant ones for the coming of the Lord. The paths are all the minor, inner sections of our being: thoughts, likes and dislikes, intentions, desires, decisions. If we compare the mind to a highway, we may compare the paths to small streets and roads. The highway and all the streets in our being need to be prepared for the Lord.
12我们这些人不简单，里面非常复杂。想想看，我们里面多少『大街』和『小巷』。再想想看，人的心思如何偏离神，被哲学和文化的事物所霸占。这样，基督怎能进入人里面？要让基督进到一个人里面，人里面的道路和途径都得豫备好。福音不是一件仅仅客观的事；福音实际上就是耶稣基督自己这位活神的具体化身。祂是这样的一位，一直等候人向祂敞开，使祂能进到他们里面。然而，人的心思被许多事物霸占、充满。因此，最好的传福音者是能在人的心思里开出一条路，而把他豫备好接受主。如果我们传福音传得正确，最终，就会豫备好一条道路，让基督能进到人里面，并占有他们。
12As human beings we are not simple. Rather, inwardly we are very complicated. Consider how many “streets” and “lanes” we have within us. Consider also how people’s minds are away from God and occupied with things of philosophy and culture. How is it possible, then, for Christ to come into people? In order for Christ to enter into a person, the way and the paths within him need to be prepared. The gospel is not merely an objective matter, for the gospel is actually Jesus Christ Himself as the embodiment of the living God. As such a One, He is waiting for people to open to Him so that He may come into them. However, people have their minds occupied and filled with many things. Therefore, the best evangelist is one who can cut the way in a person’s mind and thereby prepare him to receive the Lord. If we preach the gospel properly, eventually the way will be prepared for Christ to come into people and occupy them
把悔改的人引到奴仆救主那里
THE REPENTANT ONES USHERED to the Slave-Savior
13马可一章五节说，『犹太全地和全耶路撒冷的人，都络绎的出去到约翰那里，承认著他们的罪，在约但河里受他的浸。』犹太地区有圣城、圣殿和高度的文化；因此，是个尊荣的地区。然而，五节说，犹太全地和全耶路撒冷的人，都出去到施浸者约翰那里。他们因约翰的传扬而悔改，约翰就将他们浸到死水里，埋葬他们，了结他们，将他们豫备好，让奴仆救主藉著他们的认罪，用圣灵使他们有新生的起头，叫他们复活。给人施浸就是把人浸入、埋在象征死亡的水里。施浸者约翰给人施浸，指明那些悔改的人一无用处，只配埋葬。这也象征旧人的了结，使新的开始能在复活里得以实化，这新的开始是由基督这赐生命者带进来的。因此，接著施浸者约翰的职事，基督来了。约翰的浸不仅了结那些悔改的人，也把他们引到基督，好得生命。在圣经里，受浸含示死与复活。浸入水里就是置于死地，并且埋葬；从水里上来，意思就是从死里复活。
13Mark 1:5 says, “And all the country of Judea went out to him, and all the people of Jerusalem, and they were baptized by him in the Jordan River, confessing their sins.” Judea was a region with the holy city, the holy temple, and high culture; hence, it was a region of honor. Nevertheless, verse 5 says that all the country of Judea and all the people of Jerusalem went out to John the Baptist. When they repented through John’sp reaching, John immersed them into the death- water to bury them, to terminate them. In this way he prepared them to be raised up by the germinating of the Slave-Savior with the Holy Spirit, through the confession of their sins. To baptize someone is to immerse him, to bury him in water. Thus, baptism signifies death. John the Baptist baptized the people in order to indicate that the repentant ones were good only for burial. This baptism also signifies the termination of the old person and signifies that a new beginning may be realized in resurrection through Christ as the Life-giver. Hence, following John’s ministry, Christ came. John’s baptism not only terminated those who repented, but also ushered them to Christ for life. Baptism in the Bible implies death and resurrection. To be baptized in water is to be put into death and buried, and to be raised up from the water means to be resurrected from death
14马可一章七节说到施浸者约翰：『他传道说，有一位在我以后来的，能力比我更大，我就是弯腰给祂解鞋带也不配。』虽然约翰传悔改的浸，但他职事的目标乃是一位奇妙的人，神的儿子耶稣基督。他没有使自己成为他职事的中心，如同磁石把人吸引到他那里。他晓得自己不过是万军之耶和华所差遣的使者，要带人归向神的儿子耶稣基督，并高举基督为他职事的目标。施浸者约翰传悔改，并且给所有悔改的人施浸。藉著受浸，悔改之人的旧生命了结了。这种了结，豫备了道路，修直了途径，使奴仆救主能进到悔改的人里面。约翰的职事将人引到奴仆救主那里。因此，他告诉他们，他的职事，不是为著他自己，乃是为著另一位，就是那将要来，伟大的一位。约翰甚至说，他就是弯腰给祂解鞋带也不配。
14Mark 1:7 says of John the Baptist, “And he preached, saying, One stronger than I comes after me, the thong of whose sandals I am not worthy to stoop down and unloose.” Although John preached a baptism of repentance, the goal of his ministry was a wonderful Person, Jesus Christ, the Son of God. John did not make himself the center of his ministry; he did not try to attract others to himself as a magnet. He realized that he was only a messenger sent by Jehovah of hosts to bring people to His Son Jesus Christ and exalt Him as the goal of his ministry. John the Baptist preached repentance, and he baptized all those who repented. Through baptism the old life of the repenting ones was terminated. This termination prepared the way and straightened the paths for the Slave-Savior to enter into the repenting people. In his ministry John ushered the people to the Slave-Savior. Therefore, he told them that his ministry was not for himself, but was for another One, a great One, who was coming. John even said that he was not worthy to stoop down and unloose the thong of the sandals of this One
水浸与圣灵的浸
BAPTISM IN WATER AND IN THE HOLY SPIRIT
15按照一章八节，施浸者约翰说，『我是将你们浸在水里，祂却要将你们浸在圣灵里。』水象征死与埋葬，为著了结悔改的人；圣灵是生命与复活的灵，为著使被了结的人有新生的起头。前者是约翰悔改职事的标记，后者是奴仆救主生命职事的标记；约翰将悔改的人埋入死水，奴仆救主使他们复起，叫他们凭著祂复活生命的灵得著重生。死水是指著并象征基督包罗万有的死，信徒就是浸入这死。（罗六3。）死水不仅埋葬受浸的人，也埋葬他们的罪、世界、已往的生活和历史，如红海为以色列人埋葬了法老和埃及的军兵，（出十四26～28，林前十，）并将他们从弃绝神的世界及其败坏中分别出来，如洪水为挪亚和他一家所成就的。（彼前三20～21。）奴仆救主将信祂的人所浸入的圣灵，乃是基督的灵，也是神的灵。（罗八9。）因此，浸在圣灵里，就是浸入基督，（加三27，罗六3，）浸入三一神，（太二八19，）甚至浸入基督的身体；（林前十二13；）这身体是在一灵里与基督联合的。（六17。）藉著浸在这样的水里，并浸在这样的灵里，在基督里的信徒便重生进入神的国，（约三3，5，）进入神圣生命和神圣管治的范围，使他们在神永远的国里，凭著神永远的生命而活著。
15According to 1:8, John the Baptist said, “I baptized you in water, but He will baptize you in the Holy Spirit.” Water signifies death and burial for the termination of the repenting people. The Holy Spirit is the Spirit of life and resurrection for the germination of the terminated people. The first was a sign of John’s ministry of repentance; the latter, a sign of the Slave- Savior’s ministry of life. John buried the repenting people into the death-water; the Slave-Savior raised them up for their regeneration in the Spirit of His resurrection life. The death - water, pointing to and signifying the all-inclusive death of Christ, into which His believers are baptized (Rom. 6:3), buried not only the baptized people but also their sins, the world, and their past life and history (just as the Red Sea buried Pharaoh and the Egyptian army for the children of Israel — Exo. 14:26-28; 1 Cor. 10:2), and separated2 them from the God-forsaking world and its corruption (just as the flood separated Noah and his family from the world and its corruption—1 Pet. 3:20-21). The Holy Spirit, into whom the Slave-Savior baptized those who believed in Him, is the Spirit of Christ and the Spirit of God (Rom. 8:9). Hence, to be baptized in the Holy Spirit is to be baptized into Christ (Gal. 3:27; Rom. 6:3), into the Triune God (Matt. 28:19), and even into the Body of Christ (1 Cor. 12:13), which is joined to Christ in the one Spirit (1 Cor. 6:17). It is through baptism in such a water and in such a Spirit that the believers in Christ are regenerated into the kingdom of God, into the realm of the divine life and the divine rule (John 3:3, 5), that they may live by the eternal life of God in His eternal kingdom.
奴仆救主的引进受浸
THE INITIATION OF THE SLAVE-SAVIOR Baptized
16马可一章九节说，『当那些日子，耶稣从加利利的拿撒勒来，在约但河里受了约翰的浸。』加利利被称为外邦人的加利利，是没有尊荣的地区，因此是个被藐视的地区；（约七52；）拿撒勒又是这被藐视的地区中一座被藐视的城。（一46。）神卑微的奴仆就长于并出于这源头。身为神的奴仆，这位奴仆救主也受浸，表明祂甘愿服事神，并且不愿用天然的作法，乃愿藉著死与复活来服事。这样的受浸引进祂的服事。
16Mark 1:9 says, “And it came about in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John.” Galilee was called “Galilee of the Gentiles,” a region without honor; hence, a despised region (John 7:52). Nazareth was a despised city of this despised region (John 1:46). The lowly Slave of God came from this source and grew up in it. As a Slave of God, the Slave-Savior was baptized. His baptism signifies that He was willing to serve God, and that He would not serve in a natural way, but would serve through death and resurrection. Such a baptism was the initiation of His service
17主受浸是要让自己被摆到死与复活里，使祂能彀不以天然的作法，乃以复活的作法来尽职。藉著受浸，祂甚至在真正死而复活的三年半以前，就在复活里生活并尽职了。约翰的浸既是悔改的浸，有些人也许不明白，为甚么主耶稣需要受他的浸？他们也许说，『这是悔改的浸。奴仆救主还需要悔改么？祂当然不用悔改。』如果我们有这样的观念，就可能没有看见悔改的真义。悔改是了结我们的思想、观念、哲学和作事的方法。因此，悔改不仅是懊悔我们所有的过犯。这种对悔改的领会太肤浅了。即使一个人没有犯错，也需要悔改，转变心思，不再凭自己作事，不再留在自己里。悔改的意思就是我们不再凭自己，并为自己生活、工作、行事为人。我们若领悟这点，就会看见主来受浸，指明祂不愿意凭自己生活、行事、说话、工作。主要把自己了结并埋葬。因此，主的受浸指明祂不要凭自己生活、说话或作任何事，乃要凭神而活、凭神行动、凭神尽职。祂愿意向著神作奴仆，且凭著神作奴仆。这是祂受浸的原因。主的受浸是祂引进到祂福音服事，就是福音职事的第一步。
17The Lord was baptized in order to allow Himself to be put into death and resurrection so that He might minister not in the natural way, but in the way of resurrection. By being baptized He lived and ministered in resurrection even before His actual death and resurrection three and a half years later. Since the baptism of John was the baptism of repentance, some may wonder why it was necessary for the Lord Jesus to be baptized by him. They may say, “This is a baptism of repentance. Does the Slave- Savior need to repent? Certainly He does not need to repent.” If we have such a concept, we may not see the real significance of repentance. Repentance is the termination of our thought, concept, philosophy, and way of doing things. Hence, to repent is not merely to regret wrongdoing. That understanding of repentance is too shallow. Even if someone is not wrong, he would still need to repent, to change his mind and no longer do things by himself or be someone in himself. To repent means that we turn from living, working, and having our being in ourselves and for ourselves. If we realize this, we shall see that the Lord’s coming to be baptized indicates that He did not want to live, act, speak, or work by Himself. The Lord wanted to put Himself to an end and be buried. Therefore, the Lord’s baptism indicates that He would not live, speak, or do anything by Himself, but would live by God, walk by God, and minister by God. He would be a Slave to God and by God. This was the reason He was baptized. The Lord’s baptism was the first step of His initiation into His gospel service, which is the ministry of the gospel.
18马可一章十至十一节论到主耶稣说，『祂从水里上来，立即看见诸天裂开了，那灵彷佛鸽子，降到祂身上。又有声音从诸天之上出来，说，你是我的爱子，我喜悦你。』马可对这位奴仆的记载，不在反映这位奴仆身分的显赫，乃在反映祂服事的殷勤。原文『立即』一辞在他的记载中用了四十二次，有些古卷多用
18In 1:10 and 11 it is written concerning the Lord Jesus, “And immediately, coming up out of the water, He saw the heavens being parted, and the Spirit as a dove coming down to Him. And a voice came out of the heavens: You are My beloved Son; in You I delight.” Mark’s record of a Slave does not reflect the splendor of the status of this Slave’s Person, but reflects the diligence of His service. The word “immediately” is used in his record forty-one times and two more times in alternate manuscripts
19了一次，在恢复本译为：立即、立刻、随即、即刻、即时、一、顿。
19
20诸天向奴仆救主开启，表明祂甘心献上自己作神的奴仆，蒙了神的悦纳；那灵彷佛鸽子，降到祂身上，表明神用那灵为著祂对神的服事而膏祂。（路四18～19。）鸽子是温柔的，牠的眼睛一次只能看一样东西。因此，鸽子表征在眼光与目的上的温柔和单纯。因著神的灵彷佛鸽子降在主耶稣身上，祂就能专注于神的旨意，温柔并单纯的尽职。在马可一章十和十一节里我们看见三一神。那灵的降下，是基督受膏；父的说话，乃基督是爱子的见证。这是一幅神圣三一的图画：子从水里上来，灵降在子身上，父说到子。这证明父、子、灵同时存在。这是为了完成神的经纶。
20The heavens being opened to the Slave-Savior signifies that His willing offering of Himself as a Slave to God was fully accepted by God, and the Spirit as a dove coming down to Him signifies that God anointed Him with the Spirit for His service to Him (Luke 4:18-19). A dove is gentle, and its eyes can see only one thing at a time. Hence, a dove signifies gentleness and singleness in sight and purpose. By the Spirit of God descending upon Him as a dove, the Lord Jesus ministered in gentleness and singleness, focusing solely on the will of God. In verses 10 and 11 we have the Triune God. While the descending of the Spirit is the anointing of Christ, the speaking of the Father is a testimony of Him as the beloved Son. Here is a picture of the divine Trinity: the Son went up from the water, the Spirit descended upon the Son, and the Father spoke concerning the Son. This proves that the Father, the Son, and the Spirit exist simultaneously. This is for the accomplishment of God’secon o my
试验
Tested
21我们看见主被引进祂的职事，第一步是受浸。现在，我们要接下来看第二步，就是祂受试验。主受浸以后，还要受试验，好证实祂的完全无缺。十二节论到这事说，『那灵随即把耶稣催到旷野去。』神悦纳并膏祂以后，那灵对这位神的奴仆所作的头一件事，就是催祂去受试验，以证实祂的完全无缺。『催』是一个很强的字，指明主受浸以后，完全在神的手中。因著祂不凭自己生活行动，神的灵就能把祂催到旷野去。主被催到旷野去，祂是服从的。如果祂的意志刚强，抵挡催迫，祂就不受那灵的催迫。但因著祂非常服从，圣灵就能把受了浸的耶稣催到旷野去。祂服从那灵，证明祂完全忠于祂所受的浸。对于主来说，不再是『我』，乃是神。
21We have seen that the first step of the initiation of the Lord into His ministry was baptism. Now we must go on to see that the second step was His being tested. After the Lord was baptized, He needed to be tested in order that His integrity might be proved. Concerning this, verse 12 says, “And immediately the Spirit thrusts Him out into the wilderness.” After God’s acceptance and anointing, the first thing the Spirit did with this Slave of God was to thrust Him into a test to prove His integrity. The word “thrust” is a strong word. This word indicates that after His baptism the Lord was altogether under God’s hand. Because He did not live and move by Himself, the Spirit of God could thrust Him out into the wilderness. The Lord was submissive in being thrust out into the wilderness. If He had a strong will to resist this thrusting out, He could not have been thrust out by the Spirit. But because He was so submissive, the Holy Spirit could thrust the baptized Jesus out into the wilderness. His submission to the Spirit proves that He was completely faithful to His baptism. With the Lord, it was no longer “I” but God.
22十三节说，『祂在旷野四十天受撒但的试诱，并与野兽在一起，且有天使服事祂。』『四十』这数字表征试验和受苦的时间。（申九9，18，王上十九8。）神的仇敌撒但，被用来试验并查证神的奴仆。地上的野兽（消极方面），和天上的天使（积极方面），为这次的试验也都用上了。赞美主，祂在旷野通过了试验！主藉著开头的两个步骤－受浸和试验－被引进祂的事奉。祂受试验，并且证实是完成这事奉的适当人选，如今祂就能事奉神了。
22Verse 13 says, “And He was in the wilderness forty days, being tempted by Satan; and He was with the wild beasts, and the angels ministered to Him.” The number forty signifies a time of testing and suffering (Deut. 9:9, 18; 1 Kings 19:8). Satan, the enemy of God, was used for the testing and proving of God’s Slave. The beasts of the earth, in a negative sense, and the angels from heaven, in a positive sense, were also used for this test. Praise the Lord that He passed the test in the wilderness! Through the two steps of His initiation—baptism and being tested—the Lord was ushered into His service. After He had been tested and it had been proved that He was the right person to carry out this service, He could now enter into His service for God