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马可福音生命读经 · 第40篇

奴仆救主为著祂救赎服事豫备（七）

The Preparation of the Slave-Savior for His Redemptive Service (7
1读经：马可福音十三章一至三十七节。主在马可十三章一至三十七节告诉门徒要来的事，乃是为著祂的死来豫备门徒。祂在这里说到五件事：圣殿被毁，（1～2，）产难起头的灾害，（3～8，）福音的传扬及逼迫，（9～13，）大灾难和奴仆救主的来临，（14～，）以及儆醒、祷告并等候奴仆救主。（28～37。）我们在前篇信息已经交通过圣殿被毁与产难的起头，在本篇信息中，我们要继续交通到主在橄榄山向门徒所说其他的事。
1Scripture Reading: Mark 13:1-37 In 13:1-37 the Lord prepares His disciples for His death by telling them of things to come. Here He speaks concerning five matters: the destruction of the temple (vv. 1-2), the plagues at the beginning of birth pangs (vv. 3-8), the preaching of the gospel and persecutions (vv. 9-13), the great tribulation and the coming of the Slave-Savior (vv. 14-27), and watching, praying, and awaiting the Slave - Savior (vv. 28-37). 27 We covered the destruction of the temple and the beginning of birth pangs in the previous message. In this message we shall go on to consider the other matters concerning which the Lord spoke to His disciples on the Mount of Olives.
福音传扬及逼迫
the gospel and persecutions
2主在十三章九至十三节说到福音的传扬及逼迫。主在九节说，『但你们要自己谨慎。人要把你们交给议会，并且你们要在会堂里受鞭打，又要为我的缘故，站在官长和君王面前，对他们作见证。』这里的『你们』是特指犹太门徒说的。首批殉道者是犹太人。
2In 13:9-13 the Lord speaks concerning the preaching of the gospel and persecutions. In verse 9 the Lord says, “But you yourselves beware; they will deliver you to sanhedrins, and you will be beaten in synagogues, and you will stand before governors and kings for My sake, for a testimony to them.” In particular, the “you” here refers to Jewish disciples. The first martyrs were Jews
3九节指明，逼迫是从犹太人和外邦人来的。议会与会堂和犹太人有关，但官长与君王是指外邦人的统治者。因此，九节所形容的逼迫来自两个源头，就是犹太人与外邦人。主在十节继续说，『然而福音必须先传给万民。』照马太二十四章十四节来看，传给万民的福音乃是国度的福音。国度的福音，包括恩典的福音，（徒二十24，）不仅把人带进神的救恩，也把人带进诸天的国。（启一9。）恩典的福音重在罪的赦免、神的救赎、和永远的生命；国度的福音重在神属天的管治和主的权柄。在这世代结束之前，国度的福音要传遍天下，对万民作见证，然后末期才来到。国度的福音是对万民（外邦人）作的见证。在这世代结束以前，就是大灾难以前，这见证必须传遍全地。
3Verse 9 indicates that the persecutions will come from both Jews and Gentiles. The sanhedrins and synagogues are related to the Jews, but the governors and the kings refer to the rulers of the Gentiles. Therefore, the persecutions described in verse 9 will come from two sources, from both Jews and Gentiles. In verse 10 the Lord goes on to say, “And the gospel must first be preached to all the nations.” According to Matthew 24:14, the gospel preached to all the nations will be the gospel of the kingdom. The gospel of the kingdom includes the gospel of grace (Acts 20:24). However, the gospel of the kingdom brings people not only into God’ss alvation but also into God’skin gdom (Rev. 1:9). The emphasis of the gospel of grace is on forgiveness of sin, God’s redemption, and eternal life; the emphasis of the gospel of the kingdom is on the ruling of God and the authority of the Lord. The gospel of the kingdom will be preached in the whole earth for a testimony to all nations before the end of the age comes. This testimony must spread throughout the earth before the end of this age, before the time of the great tribulation.
4主在马可十三章十一节告诉门徒，人把他们拉去交给人的时候，不要豫先忧虑要说甚么，因为圣灵会在他们里面说话。然后主说，『弟兄要把弟兄，父亲要把儿女，交到死地；儿女要起来与父母为敌，害死他们；你们还要因我的名，被众人恨恶；惟有忍耐到底的，必然得救。』（12～13。）这些话虽然简单，却包括了一切。逼迫会从犹太人、外邦人、甚至自己的家人而来。已往有过这种逼迫，今天还在继续发生。明白十三节『得救』的意思，是很重要的。这里的『得救』，可能是指蒙拯救脱离恨恶我们、逼迫我们的人，但至终是指蒙拯救进入诸天之国的实现里；这是给得胜信徒的赏赐，与以弗所二章八节所启示永远的救恩不同。
4In verse 11 the Lord tells His disciples not to be anxious about what they will speak when they are delivered up, for the Holy Spirit will speak in them. Then the Lord continues, “And brother will deliver up brother to death, and a father his child; and children shall rise up against their parents and put them to death; and you will be hated by all on account of My name; but he who has endured to the end, he shall be saved” (vv. 12-13). This word is brief, yet all-inclusive. The persecution will come from Jews, from Gentiles, and even from the members of one’sown family. This kind of persecution has been carried out and still is happening today. It is important to understand the meaning of the word “saved” in verse 13. Here “saved” may mean to be saved from those who hate and persecute. But eventually this word means to be saved into the manifestation of the kingdom in the coming age, a manifestation that will be a reward to the overcoming believers. This differs from eternal salvation as revealed in Ephesians 2:8
行毁坏的可憎之物
THE ABOMINATION OF DESOLATION
5在马可十三章十四至二十七节，主说到大灾难与奴仆救主的再来。十四节说，『你们看见那行毁坏的可憎之物，站在不当站的地方，（读这经的人需要会意，）那时，在犹太的，要逃到山上。』从一到十三节所经过的时间究竟多久，没有人知道。然而，十四到二十七节关于犹太遗民的豫言，要确定的应验在这世代末了的三年半，就是大灾难的期间，也就是但以理九章二十七节所豫言末七的后半。这豫言的应验，要开始于敌基督的像（偶像）立在殿内，（可十三14，）结束于基督公开的来临。（26。）主在十四节说到那行毁坏的可憎之物，站在不当站的地方。『可憎之物』，意即偶像。（申二九17。）在这里乃指敌基督的像，在大灾难（太二四21）开始时，当作偶像立在神的殿内。（启十三14～15，帖后二4。）因此，这偶像也是这世代终结的一个兆头。
5In 13:14-27 the Lord speaks concerning the great tribulation and the coming of the Slave-Savior. Verse 14 says, “But when you see the abomination of desolation standing where it should not (let the reader understand), then let those in Judea flee to the mountains.” How long the period of time will be for verses 1 through 13 we do not know. But the prophecy in verses 14 through 27 will definitely be fulfilled in the last three and a half years of this age, the time of the great tribulation, the second half of the last week prophesied in Daniel 9:27. This period of time will begin with the setting up of Antichrist’sim age (an idol) in the temple (Mark 13:14) and will end with Christ’so pen coming (v. 26). In verse 14 the Lord speaks of the abomination of desolation standing where it should not be. “Abomination” means an idol (Deut. 29:17). Here it refers to the image of Antichrist set up in the temple of God as an idol (Rev. 13:14-15; 2 Thes. 2:4) at the beginning of the great tribulation (Matt. 24:21
6『行毁坏』直译，造成荒凉，使之荒废。那可憎之物，敌基督的像，要造成荒凉。敌基督又称毁坏者（亚玻伦－启九11），要大行毁坏。（但八13，23～25，九27。）
6The Greek word translated “desolation” means causing desolation, desolating. The abomination, the idol of Antichrist, will cause desolation. Antichrist is called the destroyer (Apollyon, Rev. 9:11); he will do much destroying (Dan. 8:13, 23-25; 9:27).
7那行毁坏的可憎之物将站在不当站的地方。照马太二十四章十五节来看，他将站在圣地，指神殿内的圣所。（诗六八35，结七24，二一2。）
7The abomination of desolation will stand where it should not be. According to Matthew 24:15, it will stand in the holy place, that is, within God’stem ple (Psa. 68:35; Ezek. 7:24; 21:2
耶路撒冷被毁
THE DESTRUCTION OF JERUSALEM
8耶路撒冷已经不只一次被毁，并且还要被毁。耶路撒冷头一次是遭尼布甲尼撒率领的巴比伦军兵毁坏。以后在主前第二世纪圣殿重建后，被安提阿克以比凡尼Antiochus玷污。许多圣经学者都知道，他是提多的豫表。提多于主后七十年毁灭耶路撒冷，他也是那要来之敌基督的豫像；敌基督同他的军兵将再次毁坏耶路撒冷。但以理书有论到提多和敌基督的豫言。安提阿克以比凡尼是提多的豫表，而提多是敌基督的豫表。但以理八章的『小角』是提多的豫表，而提多是要来之敌基督的豫表。提多乃是第三次摧毁耶路撒冷和圣殿者，而要来的敌基督，将再一次摧毁耶路撒冷。主在马可十三章的话是指敌基督，70也含示耶路撒冷将于主后七十年遭提多毁坏。为了帮助我们明白这段话，我们必须看见，提多豫表敌基督，而提多毁坏耶路撒冷则豫表敌基督将毁坏耶路撒冷。
8Jerusalem has already been destroyed more than once, and it will be destroyed again. Jerusalem was destroyed the first time under Nebuchadnezzar with the Babylonian army. Later, in the second century B. C., after the rebuilding of the temple, the temple was polluted by Antiochus Epiphanes. Many Bible Epiphanes students realize that he was a type of Titus, who came to destroy Jerusalem in A.D. 70. Titus was a prefigure of the coming Antichrist, who with his army will destroy Jerusalem once more. There were prophecies concerning both Titus and Antichrist in Daniel. Antiochus Epiphanes was a type of Titus, and Titus was a type of Antichrist. The “little horn” in Daniel 8 was a prefigure of Titus, and Titus is a prefigure of the coming Antichrist. With Titus there was the third destruction of Jerusalem and the temple, and with the coming Antichrist Jerusalem will be destroyed again. The Lord’sword in Mark 13 refers to Antichrist and also implies the destruction of Jerusalem in A.D. under Titus. In order to understand this portion of the Word, it is helpful to realize that Titus prefigures Antichrist, and the destruction of Jerusalem under Titus prefigures the destruction of Jerusalem that will be carried out by Antichrist.
选民
THE CHOSEN
9主在十三章十九至二十节说，『因为那些日子必有灾难，这样的灾难，就是从神创造万物的起头，直到如今，都未曾发生过，将来也绝不会发生。若不是主削减了那些日子，凡属肉体的人，没有一个会得救的；但因祂所拣选的选民，祂将那些日子削减了。』这里的『选民』是指犹太人，神所拣选的百姓。（罗十一28。）敌基督所带来的灾难将厉害到一个地步，没有人能受得了。若不是主削减那些日子，凡属肉体的人，没有一个会得救的；但
9In 13:19 and 20 the Lord says, “For those will be days of affliction, such as has not happened from the beginning of the creation which God created until now, and by no means shall be. And unless the Lord had shortened the days, no flesh would be saved; but on account of the chosen, whom He chose, He shortened the days.” Here the “chosen” refer to the Jews, God’s chosen people (Rom. 11:28). The tribulation under Antichrist will be so severe that no one will be able to bear it. If God had not cut it short, no flesh at all would be saved. But for the sake of the chosen, the elect, those days will be shortened.
10因选民的缘故，祂将那些日子削减了。假基督与假申言者
10false Christs and false prophets
11在马可十三章二十一至二十三节，主继续警告门徒要提防假基督和假申言者：『那时，若有人对你们说，看哪，基督在这里！看哪，基督在那里！你们不要信。因为假基督和假申言者将要起来，显神迹奇事，若是可能，连选民也要迷惑了。你们却要谨慎；凡事我都豫先告诉你们了。』犹太人弃绝耶稣为他们的弥赛亚，却又盼望一位弥赛亚来到。他们需要受到警告，就是弥赛亚，基督，不会从地上任何一处兴起，乃要驾云从天降临。
11In 13:21-23 the Lord goes on to warn the disciples concerning false Christs and false prophets: “And then if anyone says to you, Behold, here is the Christ! Behold, there! do not believe it. For false Christs and false prophets will be raised up, and they will show signs and wonders to lead astray, if possible, the chosen. But you, beware; I have told you all things beforehand.” The Jews rejected Jesus as their Messiah and are expecting a Messiah to come. They need to be warned that Messiah, the Christ, will not arise “here” or “there” on earth, but will descend on the cloud from heaven
12主说，假基督与假申言者将要起来。敌基督将是末后的假基督，并且要用撒但的能力行神迹和虚谎的奇事，诱骗那些灭亡的人。（帖后二3，9～10。）启示录十三章十一节的『另一兽』，将是末后的假申言者，（十九20，）要行大神迹，迷惑住在地上的人。（十三13～14。）
12The Lord says that false Christs and false prophets will arise. Antichrist will be the last of the false Christs and will work signs and lying wonders with the power of Satan to deceive the perishing (2 Thes. 2:3-10). “Another beast” in Revelation 13:11 will be the last of the false prophets (Rev. 19:20) and will do great signs to deceive the earth’s dwellers (Rev. 13:13-14
人子的来临
THE COMING OF THE SON OF MAN
13主耶稣在马可十三章二十四至二十七节论到祂的来临。二十四至二十五节说，『在那些日子，那灾难以后，日头要变黑，月亮也不放光，众星要从天上坠落，天势都要震动。』这天上超自然的灾害，要在这世代的末了结束时，接在大灾难之后。这与第六印和第四号的灾害（启六12～13，八12）不同，那要发生在大灾难的起头。
13In 13:24-27 the Lord Jesus speaks concerning His coming. Verses 24 and 25 say, “But in those days, after that affliction, the sun will be darkened, and the moon will not give its light, and the stars will be falling out of heaven, and the powers in the heavens will be shaken.” These supernatural calamities in heaven will follow the great tribulation at the end of this age. This differs from the fourth trumpet in Revelation 8:12, which will occur very close to the great tribulation
14主在马可十三章二十六节继续说，『那时，他们要看见人子，带著大能力和大荣耀，在云中来临。』基督第一次来时，祂的权柄是显于赶鬼、医病等，（可六7，太八8～9，）以表明祂是属天的王；但基督再来时，祂的能力要用以施行神的审判，毁灭敌基督及其军队，并捆绑撒但，好在地上建立祂的国。主在马可十三章二十七节说，人子『要差遣天使，将祂的选民从四方，从地极直到天边，都聚集了来』。大灾难后，主回到地上时，要把散居世界各地的犹太人聚集到圣地。这不仅要应验主在马太二十三章三十七节的话，也要应验神在旧约的应许。（申三十～5，赛四三5～7，四九9～13，22～26，五一11，五六8，六十4，六二10～12，二七13，结三四13，三七21，二八25。）
14In verse 26 the Lord continues, “And then they shall see the Son of Man coming in clouds with much power and glory.” In Christ’s first coming His authority was manifested in casting out demons and healing diseases. In His second coming His power will be exercised to execute God’s judgment, to destroy Antichrist and his armies, and to bind Satan for the establishment of God’skin gdom on earth. In Mark 13:27 the Lord says that the Son of Man “will send the angels, and He will gather together His chosen from the four winds, from the extremity of earth to the extremity of heaven.” After the great tribulation, at His coming back to earth, the Lord will gather the scattered Jews from all parts of the earth to the holy land. This will be the fulfillment not only of the Lord’sword in Matthew 23:37, but also of God’s 3 promise in the Old Testament (Deut. 30:3-5; Isa. 43:5-7; 49:9-13, 22-26; 51:11; 56:8; 60:4; 62:10-12; 27:13; Ezek. 34:13; 37:21; 28:25).
儆醒、祷告并等候
watching, praying, and awaiting
15马可十三章二十八至三十七节说到，要儆醒、祷告、并等候奴仆救主。二十八节说，『但是你们可以从无花果树学个比方：当树枝发嫩长叶的时候，你们就知道夏天近了。』无花果树象征以色列国，在十一章十四节被主咒诅。这树经过漫长的冬天，从第一世纪直到主后一九四八年，以色列人得著复国，那就是这树的枝子发嫩长叶了。对信徒，这无花果树是这世代终结的兆头。
15In 13:28-37 we have a word concerning watching, praying, and awaiting the Slave-Savior. Verse 28 says, “Now from the fig tree learn the parable: when its branch has already become tender and puts forth its leaves, you know that the summer is near.” This fig tree signifies the nation of Israel, which the Lord cursed in 11:14. It passed through a long “winter,” from the first century to 1948, when the nation of Israel was restored. That was its branch becoming tender and the putting forth of its leaves. This fig tree is a sign to the believers of the end of this age
16树枝发嫩表征生命的复苏；长叶表征外面的活动。冬天表征枯干的时期，灾难的期间；夏天表征国度复兴的时代，（路二一30～31，）这时代要开始于主的再来。主在马可十三章二十九和三十节继续说，『照样，你们几时看见这些事发生，也该知道那夏天近了，正在门口了。我实在告诉你们，这一代还没有过去，这一切事都要发生。』这里的『代』，不是按著世代或人物而定的，如马太一章十七节的『代』；乃是按著人道德的情形而定的，如马太十一章十六节，十二章三十九节，四十一至四十二节，四十五节（世代），及
16To “become tender” signifies that life has come back, and to “put forth leaves” signifies outward activities. Winter signifies the time of being dried up, the time of tribulation; “summer” signifies the age of the restored kingdom (Luke 21:30-31), which will begin at the Lord’s second coming. In verses 29 and 30 the Lord goes on to say, “So also you, when you see these things happening, you know that He is near, at the doors. Truly I tell you, that this generation shall by no means pass away until all these things happen.” The “generation” here is not that according to age or people, as the generations in Matthew 1:17. Instead, it is the generation according to the moral condition of the people, as the generation in Matthew 11:16; 12:39, 41, 42, 45; and Proverbs 30:11-14
17箴言三十章十一至十四节者。
17
18主在马可十三章三十一至三十二节说，『天地要过去，我的话却不能过去。至于那日子、那时辰，没有人知道，天上的使者也不知道，子也不知道，惟独父知道。』子站在人子（26）的地位上，不知道祂回来的日子和时辰。
18In verses 31 and 32 the Lord says, “The heaven and the earth shall pass away, but My words shall not pass away. But concerning that day or hour, no one knows, not even the angels in heaven, nor even the Son, but the Father.” The Son, standing in the position of the Son of Man (v. 26), does not know the day or hour of His coming back
19主在十三章三十三至三十七节很重的说到儆醒。祂在三十三节说，『你们要谨慎，要有警觉，因为你们不知道那时期几时来到。』祂在三十五节告诉门徒：『所以你们要儆醒，因为你们不知道家主甚么时候来，或晚上，或半夜，或鸡叫，或早晨。』最后，祂在本章的最后一节，就是三十七节，说，『我对你们所说的，也是对众人说，要儆醒！』主所说要儆醒的话，确实不单是豫言，更是在嘱咐所有相信奴仆救主的人。一面，我们需要知道要来之事的豫言；另一面，我们也需要儆醒。
19In 13:33-37 the Lord speaks strongly concerning watching. In verse 33 He says, “Beware, be watchful; for you do not know when the time is.” In verse 35 He tells the disciples, “Watch therefore, for you do not know when the master of the house comes, whether in the evening, or at midnight, or at cock-crowing, or in the morning.” Finally, in verse 37, the last verse of the chapter, He says, “And what I say to you, I say to all, Watch!” To be sure, the Lord’sword about watching is more than a prophecy; it is also a charge to all the believers of the Slave-Savior. On the one hand, we need to know the prophecies concerning the things to come. On the other hand, we need to watch
无花果树的复苏
THE REVIVING OF THE FIG TREE
和新人的生产
AND THE DELIVERY OF THE NEW MAN
20主在马可十三章的豫言，有许多方面已经应验了。我们特别看见以色列的复国，以及耶路撒冷的归还犹太人。这可看作是受咒诅的无花果树复苏了。虽然牠的树枝已经开始发嫩长叶；然而，我们还没有看见果子。我们可以说，叶只是外面的表现。今天以色列国有外面的表现，却没有果子。你如果研究地图，就会看见以色列国在地理、政治和军事上，是居人之地的中心。中东的局势是个严重的问题，四周的阿拉伯国家似乎无法对付以色列这个小国。
20Many aspects of the Lord’s prophecy in Mark 13 have been fulfilled. In particular, we have seen there- formation of the nation of Israel and the return of Jerusalem to the Jews. This may be considered the reviving of the fig tree that was cursed. Although its branch has already become tender and it has begun to put forth its leaves, we do not yet see any fruit. Rather, we may say that the leaves are merely an outward display. The nation of Israel today has an outward display, but it does not yet have fruit. If you study a map, you will see that the nation of Israel is the center of the inhabited earth geographically, politically, and even militarily. The situation in the Middle East is a serious problem. The surrounding Arab nations do not seem to have a way to deal with the small nation of Israel
21以色列复国，应验了圣经中许多重要的豫言。以色列已经复国了，耶路撒冷已经归还，无花果树如今已经长叶了，这应该使我们领会，夏天近了。然而，我们不晓得还需要多久，夏天才来到。当以色列国正在发旺时，新人的生产继续进行著。以色列的发旺与新人的生产是并行的。这指明召会生活的恢复与以色列国的发旺同时并进。这双重的发展，将在大灾难时同时达到颠峰。我们研读马可福音的头十三章以后，就看见豫备进入主的死与复活，并不是一件简单的事。首先，我们需要经过一至十章所记载的漫长过程。然后，我们还要跟随奴仆救主到耶路撒冷，在那里主为著祂救赎的工作，豫备了环境、反对者和门徒。我们也需要听祂所说的话，论到犹太人、召会、世界局势、大灾难、和敌基督这些要来的事。
21The re-formation of Israel is a fulfillment of a number of crucial prophecies in the Bible. Israel has been re- formed, Jerusalem has been returned, and the fig tree is now showing its leaves. This should cause us to realize that summer is near. However, we cannot say how long it will be until summer. While the nation of Israel is flourishing, the birth, the delivery, of the new man continues to take place. The flourishing of Israel and the delivery of the new man are taking place in a parallel way. This indicates that the recovery of the church life should go on in parallel with the flourishing of the nation of Israel. This twofold development will reach its climax almost at the same time, the time of the great tribulation. After studying the first thirteen chapters of the Gospel of Mark, we see that it is not a simple matter to be prepared to enter into the Lord’s death and resurrection. First we need to pass through the steps of the long process recorded in chapters one through ten. Then we need to follow the Slave-Savior to Jerusalem, where He prepared the environment, the opposers, and His disciples for His redemptive work. We also need to hear His word regarding the things to come concerning the Jews, the church, the world situation, the great tribulation, and the Antichrist.
22我们需要研读圣经的豫言，不仅要有豫言的知识，更特别要看见主今天所作的，并要了解今天世界局势的动向。我们研读圣经，就晓得主在作甚么，并领会世界局势的动向。根据我们对圣经的研读，我们知道主所作的，也知道世界局势的动向。这些都是为著以色列国的完成，并为著新人出生的完成。虽然我们不是以色列国的一分子，但我们是在基督里的信徒，我们必定是新人的一部分。我们需要经历基督的死与复活，才能产生新人。我们藉著祂的死与复活，就会完全享受基督这奇妙的人位，作我们的顶替。这是马可一至十三章所陈明，神经纶的清楚异象。
22We need to study the biblical prophecies not merely to have a knowledge of the prophecies, but especially to have a view of what the Lord is doing today and to understand the purpose of the world situation. From our study of the Scriptures we know what the Lord is doing, and we know the purpose of the world situation. It is for the completion of the nation of Israel and also for the completion of the birth of the new man. Although we are not part of the nation of Israel, as believers in Christ we certainly are part of the new man. In order to have the new man, we need to experience Christ’s death and resurrection. Through His death and resurrection we may have the full enjoyment of the wonderful Person of Christ as our replacement. This is the clear view of God’secon o my presented in chapters one through thirteen of the Gospel of Mark