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马可福音生命读经 · 第48篇

奴仆救主为著完成

The Death and Resurrection of the Slave-Savior
1神救赎的死与复活（三）读经：马可福音15:16-41。我们已经看见，主耶稣在十字架上有六小时之久，从上午九时到午后三时。在头三个小时祂受人逼迫；但在后三个小时，祂为我们的罪作代替，受神的审判。马可十五章三十三节指明，正午（第六时）的时候，遍地都黑暗了。『午后三时，耶稣大声喊著：以罗伊，以罗伊，拉马撒巴各大尼？繙出来就是：我的神，我的神，你为甚么弃绝我？』（34。）我们在本篇信息要特别注意这一节。
1for the Accomplishment of God’s Redemption (3) Scripture Reading: Mark 15:16-41 We have seen that the Lord Jesus was on the cross for six hours, from nine o’clock in the morning until three o’clock in the afternoon. During the first three hours He was persecuted by man. But during the last three hours, He was judged by God as the Substitute for our sins. Mark 15:33 indicates that at the sixth hour, at noon, “darkness came over the whole land until the ninth hour. And at the ninth hour Jesus cried out with a loud voice, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, My God, why did You forsake Me?” (v. 34). In this message we need to pay particular attention to this verse
神弃绝钉十字架的基督
GOD’S FORSAKING OF THE CRUCIFIED CHRIST
2我们来看主在三十四节大声喊叫时，需要问一个问题：神离开基督没有？主说神弃绝了祂，而弃绝的意思就是离开。因此，就著某一方面说，神离开了祂。
2As we consider the Lord’s crying out in verse 34, we need to ask an important question: Did God leave Christ? The Lord said that God forsook Him, and to forsake means to leave. Therefore, in some way God left Him
3主耶稣在约翰五章四十三节说，祂在父的名里来：『我在我父的名里来。』不仅如此，神一直与祂同在：『那差我来的是与我同在。』（约八29。）主受死以前不久的时候又说，『其实我不是独自一人，因为有父与我同在。』（十六32。）父不仅与主耶稣同在，也在祂里面，并且主也在父里面，『我在父里面，父在我里面，你不信么？…你们当信我，我在父里面，父在我里面。』（十四10上，11上。）主论到祂与父的关系时，又说，『我与父原是一。』（十30。）主耶稣与父总是一。此外，人一看见主，就是看见父。因这缘故，主耶稣能说，『人看见了我，就是看见了父。』（十四9。）我们从这几节看见，主在父的名里来；父与祂同在；祂在父里面，父在祂里面；祂与父是一；人看见祂就是看见父。这几节证明主从来没有与父神分开过。虽然如此，主耶稣在午后三时（第九时）却大声喊著：『我的神，我的神，你为甚么弃绝我？』毫无疑问，这指明神离开了祂。然而，神在那一方面离开了主耶稣？这件事既然为三一神真理中的一个重大问题，我们怎样才能明白？
3The Lord Jesus said in John 5:43 that He came in the name of the Father: “I have come in the name of My Father.” Furthermore, the Father was always with Him: “And He who sent Me is with Me” (John 8:29). Shortly before He died the Lord again said, “I am not alone, because the Father is with Me” (John 16:32). The Father was not only with the Lord Jesus, but was also in Him, and the Lord was in the Father: “Do you not believe that I am in the Father, and the Father is in Me? … Believe Me that I am in the Father and the Father in Me” (John 14:10a, 11a). Regarding His relationship with the Father, the Lord also said, “I and the Father are one” (John 10:30). The Lord Jesus and the Father were always one. Furthermore, whenever someone saw the Lord, he saw the Father. This was the reason the Lord Jesus could say, “He who has seen Me has seen the Father” (John 14:9). From these verses we see that the Lord came in the name of the Father, that the Father was with Him, that He was in the Father and the Father in Him, that He and the Father are one, and that when anyone saw Him, he saw the Father. These verses prove that the Lord was never separated from God the Father. Nevertheless, at the ninth hour the Lord Jesus cried out, “My God, My God, why did You forsake Me?” No doubt, this indicates that God left Him. But in what sense did God leave the Lord Jesus? How are we to understand this matter, inasmuch as it involves a major problem related to the Trinity?
4神弃绝了基督，意思是不是说，留在十字架上的那一位仅仅是一个人，不再有神圣的性情？如果是这样，那么主救赎的权能就不可能是永远的，因为其中没有神圣、永远的成分。所以，神离弃钉十字架的基督到底是甚么意思，我们回答这个问题时，必须十分谨慎。要解释神弃绝主耶稣这件事，非常困难。我们若要领会得恰当，就需要彻底思考圣经中所启示的三一神。
4Does God’s forsaking of Christ mean that the One who remained on the cross was merely a man and no longer had the divine nature? If this were the situation, then the Lord’s redeeming power would not be eternal, for there would not be the divine, eternal element in it. We must be very careful, therefore, in answering the question concerning what it meant for God to forsake the crucified Christ. It is very difficult to explain God’s forsaking of the Lord Jesus. If we would understand this properly, we need a thorough consideration of what the Scriptures reveal concerning the Trinity
从圣灵成孕
CONCEIVED OF THE HOLY SPIRIT
5主耶稣成孕时，是由一个童女从圣灵成孕的。（太一20。）祂的成孕是神圣的，因为是出于圣灵，就是出于神的。祂奇妙的成孕是神在人里面孕育，这孕育与神性、人性都有关联。我们不像主耶稣，我们乃是父母孕育出来的。我们的成孕只与人性有关。然而，主耶稣的成孕却是神在一个童女里面的孕育，这个孕育与神性和人性都有关联。因此，主耶稣出生为人，兼有两种性情：人的性情与神圣的性情。这使我们有根据来说，祂是神人。祂是从神而生，生在人里面。祂从神得到神圣的成分，从马利亚得到人的成分。这两种成分（神性与人性）将耶稣构成神人。
5When the Lord Jesus was conceived, He was conceived of the Holy Spirit in a virgin (Matt. 1:20). His conception was divine, for it was of the Holy Spirit, that is, of God. His wonderful conception was a conception of God in man. This conception involved both divinity and humanity. Unlike the Lord Jesus, we all were conceived of our father with our mother. What was involved in our conception was merely and solely humanity. But the conception of the Lord Jesus was the conception of God in a human virgin, a conception that involved both divinity and humanity. Therefore, the Lord Jesus was born as a man with two natures: the human nature and the divine nature. This gives us the basis to say that He was a God-man. He was born of God in man. From God He received the divine element, and from Mary He received the human element. These two elements— divinity and humanity—constitute Jesus a God-man
6主耶稣三十岁受浸。祂从水里上来时，随即从天上有声音说，『这是我的爱子，我所喜悦的。』（太三17。）同时，神的灵彷佛鸽子降下，落在祂身上。（16。）主岂非从灵生的么？灵岂非祂所是的一种素质么？主耶稣受浸以前，祂里面岂非已有圣灵么？这些问题的答案都是：是的。主的确从灵而生，并且灵是祂所是的一种素质，祂里面的确有圣灵。因著祂是在童女里面从圣灵孕育的，所以祂的所是由两种素质－神性与人性－所构成。祂的里面既然有圣灵，为甚么还需要圣灵降临在祂身上？这是一个紧要的问题。
6At the age of thirty the Lord Jesus was baptized. Immediately after He came out of the water, a voice from heaven said, “This is My beloved Son, in whom I delight” (Matt. 3:17). At the same time the Spirit of God descended as a dove and came upon Him (Matt. 3:16). Was the Lord not born of the Spirit? Was the Spirit not one of the essences of His being? Before the Lord Jesus was baptized, did He not already have the Holy Spirit within Him? The answer to all these questions is yes. The Lord had been born of the Spirit, the Spirit was one of the essences of His being, and He did have the Holy Spirit within Him. Because He had been conceived of the Holy Spirit in a virgin, His being was constituted of two essences, divinity and humanity. Why then, since He already had the Holy Spirit within Him, was it necessary for the Holy Spirit to descend upon Him? This is a crucial question.
那灵降在主耶稣身上
THE SPIRIT DESCENDING UPON THE LORD JESUS
7我们在马太三章看见，那灵清楚、明显的降在主耶稣身上；然而，主耶稣里面已经有了圣灵，这是不可否认的。马太一章二十节说，那生在马利亚里面的，乃是出于圣灵。圣灵不仅在主耶稣里面；圣灵就是祂所是的一种素质。因此，我们需要有一条路，使这两项重要的事实能一致：首先，主耶稣里面有圣灵作祂的素质；其次，祂受浸以后，圣灵降在祂身上。圣灵既然是祂所是的一部分，神的灵为甚么还需要降在祂身上？
7In chapter three of Matthew we see that the Spirit descended upon the Lord Jesus as a clear, distinct unit. However, it cannot reasonably be denied that the Lord Jesus already had the Holy Spirit within Him. Matthew 1:20 says that “that which is begotten” in Mary “is of the Holy Spirit.” Not only was the Holy Spirit within the Lord Jesus; the Spirit was one of the essences of His being. Therefore, we need a way to reconcile two important facts: first, that the Lord Jesus had the Holy Spirit within Him as one of His essences; second, that the Holy Spirit descended upon Him after He was baptized. Since the Holy Spirit was already a part of His being, why was it that the Spirit of God descended upon Him
8在基督教的整个历史中，一直对三一神缺乏正确的认识。梵谛冈的艺廊有一幅描绘三一神的图画。这幅图画里有一个留胡子的老人，表征父神；一个青年人表征子；一只鸽子在天空飞翔，表征圣灵。那幅图画可能是根据奈西亚信经的三一神观念。这种领会只是部分正确，因为多多少少是根据马太三章的话。我们在那一章看见，子站著，父从天上讲话，圣灵彷佛鸽子降临。马太三章所陈明的这三位－子、父、灵，不仅有别，而且彼此间似乎有距离。我们来看马太三章所描绘的三一神时，需要领会马太一章所说关于圣灵与主耶稣的话。我们已经强调一个事实，就是马太一章二十节告诉我们，主耶稣是从圣灵成孕的。因此，马太一章是三章的平衡。我们若只有马太三章论到三一神的启示，就会以为三一乃是三神论，有三位神：一位在天上，一位在地上，另一位在空中。但是马太三章是从一章出来的。马太一章著重于一，而不是三。因此，我们把马太一章与三章摆在一起，就会看见神是三一的。
8Throughout the history of Christianity there has been a shortage of the proper understanding of the Trinity. In the art gallery of the Vatican there is a painting that is supposed to portray the Trinity. In this painting an old man with a beard signifies God the Father; a young man signifies the Son; and a dove soaring in the air signifies the Holy Spirit. That painting may be based on the concept of the Trinity expressed in the Nicene Creed. This understanding is partially right, for to some extent it may have been based on Matthew chapter three. In this chapter we have the Son standing, the Father speaking from the heavens, and the Holy Spirit descending as a dove. These three—the Son, the Father, and the Spirit— as presented in Matthew 3, are not only distinct but seem to be at some distance from one another. As we consider the Trinity as depicted in Matthew 3, we need to realize what is said concerning the Holy Spirit and the Lord Jesus in Matthew 1. We have emphasized the fact that Matthew 1:20 tells us that the Lord Jesus was conceived of the Holy Spirit. Therefore, Matthew 1 is a balance to Matthew 3. If we had only the revelation of the Trinity in Matthew 3, we may think that the Trinity is a matter of tritheism, of three Gods: one in the heavens, one on the earth, and one in the air. However, chapter three of Matthew comes out of chapter one. In Matthew 1 the emphasis is not on the three but on the one. Hence, when we put chapters one and three of Matthew together, we see that God is triune, three-one.
9事实上，我们不可能使三一的两方面完全一致，就是使马太一章的一，与马太三章的三，完全一致。我们不能使这两方面一致，因为三一神是个奥秘。我们若能完全了解三一神，祂就不再是奥秘了。不仅如此，路德马丁曾说，我们若能完全了解三一神，那我们就是神的老师了。今天有些人诬指我们教导三一神的异端。若有人这样指控你，你可以问他，他怎样使马太一章和三章里面论到三一神的启示互相一致。马太一章与三章有一个紧要的点我们要看见，当圣灵彷佛鸽子降在主耶稣身上时，祂已经是人又是神了。祂已经有了神圣的性情与人的性情，因为圣灵是祂所是的一种素质。
9Actually, it is not possible for us fully to reconcile the two aspects of the Trinity, the aspect of the one in Matthew 1 and the aspect of the three in Matthew 3. The reason we cannot reconcile these aspects is that the Trinity is a mystery. If we could understand the Triune God fully, He would no longer be a mystery. Furthermore, in the words of Martin Luther, if we could fully understand the Triune God, this would mean that we are the teachers of God. Today some falsely accuse us of teaching heresy concerning the Trinity. If someone accuses you in this way, you may want to ask him how he would reconcile the revelation concerning the Triune God in chapters one and three of the Gospel of Matthew. The crucial point for us to see regarding Matthew 1 and 3 is that when the Holy Spirit descended as a dove upon the Lord Jesus, He was already human and divine. He already had the divine nature and the human nature, for the Holy Spirit was one of the essences of His being
基督藉著圣灵
CHRIST PRESENTING HIMSELF
献上自己
THROUGH THE HOLY SPIRIT
10希伯来书启示，主耶稣受死时，-祂将自己当作包罗万有的祭物献上，顶替旧约所有的祭物。照九章十四节所说，基督『藉著永远的灵，将自己无瑕无疵的献给神』。虽然基督是人又是神，但将自己当作包罗万有的祭物献上给神，不仅是藉著祂自己－神而人者，也是藉著永远的灵。主藉著永远的灵将自己献给神，可以与祂在地上藉著灵服事相比较。灵降在祂身上以前，祂已经是神又是人。祂虽然是神又是人，但祂要开始尽职事时，神用灵膏祂。这就是降在祂身上的灵。但是灵降在祂身上以前，祂里面已经有了神性的素质。然而，为了尽职事，祂又被圣灵所膏。因此，在祂尽职事的三年半中，祂不是只凭自己这位神而人者行动，也是凭著膏祂的灵行动。祂是凭著这灵行动、服事。特别是祂在十字架上将自己当作包罗万有的祭物献给神时，祂乃是藉著永远的灵将自己献上。
10The book of Hebrews reveals that when the Lord Jesus died, He presented Himself as the all inclusive offering to replace all the offerings in the Old Testament. According to Hebrews 9:14, Christ “through the eternal Spirit offered Himself spotless to God.” Although Christ is both human and divine, He presented Himself to God as the all-inclusive offering not only by Himself, the divine-human One, but also through the eternal Spirit. The Lord’s offering Himself to God through the eternal Spirit can be compared to His ministering on earth by the Spirit. Before the Spirit descended upon Him, He was already both divine and human. Although He was divine and human, when He was about to begin His ministry, God anointed Him with the Spirit. This was the Spirit who descended upon Him. But before the Spirit came upon Him, He already had within Him the essence of God’s divinity. However, for His ministry He was anointed with the Holy Spirit. During the three and a half years of His ministry, He did not act merely by Himself as the One who is both human and divine, but also by the anointing Spirit. He moved and ministered by this Spirit. Especially as He was presenting Himself to God on the cross as the all - inclusive offering, He presented Himself through the eternal Spirit.
施膏的灵离开主耶稣
THE ANOINTING SPIRIT LEAVING THE LORD JESUS
11当主耶稣大声喊著说，『我的神，我的神，你为甚么弃绝我？』那时，祂正在担当我们的罪，（彼前二24，）替我们成为罪，（林后五21，）并取代了罪人。（彼前三18。）这就是说，神将祂当作我们的代替，为我们的罪审判了祂。在神眼中，基督成了大罪人。关于这一点，林后五章二十一节说，『神使那不知罪的，替我们成为罪。』神在甚么时候使基督替我们成为罪？是主在地上三十三年半的期间么？不，如果神在主耶稣整个人生的过程中，使祂成为罪，那么神就不会与祂同在，神也不会喜悦祂。我相信，基督在十字架上最后三个小时，就是从正午十二时到午后三时，当遍地黑暗时，神才使祂成为罪。神不只使基督成为我们的代替，甚至使祂替我们成为罪。因著基督是我们的代替，且在神眼中成为罪，神就审判了祂。我相信就是在这时，约在午后三时，施膏的灵离开了主耶稣。
11When the Lord Jesus cried, “My God, My God, why did You forsake Me?” it was during the time He was bearing our sins (1 Pet. 2:24), being made sin for us (2 Cor. 5:21) and taking the place of sinners (1 Pet. 3:18). This means that God judged Him as our Substitute for our sins. In the sight of God, Christ became a great sinner. Concerning this, 2 Corinthians 5:21 says, “Him who did not know sin He made sin on our behalf.” When did God make Christ sin for us? Was it during the whole period of the thirty-three and a half years of the Lord’s life on earth? No. If the Lord Jesus had been made sin by God during all of His life, then God could not have been with Him, and God could not have had His delight in Him. I believe that it was during the last three hours Christ was on the cross, from twelve o’clock until three o’clock in the afternoon, the hours when darkness came over the whole land, that God made Him sin. God made Christ not only our Substitute; God even made Him sin on our behalf. Because Christ was our Substitute and was made sin in the sight of God, God judged Him. I believe that it was during this time, at about the ninth hour, that the anointing Spirit left the Lord Jesus
12我们已经著重的指出，圣灵，就是施膏的灵，降在主耶稣身上以前，祂里面已经有了神圣的素质作祂所是的两种素质之一。现今我们需要看见，神圣的素质从来没有离开祂。即使祂在十字架上大声喊著说，『我的神，我的神，你为甚么弃绝我』的时候，祂仍然有神圣的素质。这样，到底谁离开了祂？乃是施膏的灵（藉此祂将自己献给神）离开了祂。神悦纳基督作包罗万有的祭物以后，施膏的灵就离开了祂。虽然施膏的灵离开了祂，祂仍然有神圣的素质。
12We have pointed out strongly that before the Holy Spirit, the anointing Spirit, descended upon the Lord Jesus, He already had the divine essence within Him as one of two essences of His being. Now we need to see that the divine essence never left Him. Even when He was on the cross crying out, “My God, My God, why did You forsake Me?” He still had the divine essence. Then who left Him? The anointing Spirit through whom He presented Himself to God left Him. After God accepted Christ as the all- inclusive offering, the anointing Spirit left Him. But although the anointing Spirit left Him, He still had the divine essence
主死的永远功效
THE ETERNAL EFFECTIVENESS
OF THE LORD’S DEATH
13主耶稣的死不仅是人的死，也是神人的死。因这缘故，祂的死有永远的功效。主的死有永远的权能，来救赎我们。否则，一个人不可能为多人受死。个人是有限的，因为人不是永远的。如果主仅仅以人的身分受死，那么祂死的功效就相当有限。祂只能作一个人的代替，不能作千万人的代替。然而，主的死也是神人的死；因此，这是永远的死，完成了永远的救赎，具有永远的权能和功效。
13The death of the Lord Jesus was not merely the death of a man; it was the death of a God-man. For this reason, His death has eternal effectiveness. The Lord’s death has eternal power for our redemption. Otherwise, it would not be possible for one man to die for so many people. An individual person is limited because a human being is not eternal. If the Lord had died merely as a man, His death would have been limited in its effectiveness. He could have been a Substitute for one person, but not for millions of persons. However, the Lord’s death was the death of a God-man and therefore was an eternal death accomplishing eternal redemption, redemption with eternal power and effectiveness
14圣灵降临在主耶稣身上以前，主已经有了神圣的素质。当祂受浸时，祂是以神人的身分受浸。受浸以后，圣灵就降在这位神人身上，为著祂的职事膏抹祂。祂三年半凭著这灵服事。然后，祂在十字架上以神人的身分，藉著永远的灵献上自己，作为包罗万有的祭物。神将祂算为罪人，作我们的代替，甚至使祂替我们成为罪，又悦纳祂的奉献以后，神这位曾经降在耶稣身上的圣灵，就离弃了祂。虽然如此，主还是一个神人，且以神人的身分受死。这就是说，虽然作为那灵的神离开了主，但主不是仅仅以人的身分受死，乃是以神人的身分受死。所以，祂的死有神圣和永远的成分。祂的死成功了永远的救赎，带著永远的权能和功效。
14Before the Holy Spirit descended upon the Lord Jesus, the Lord already had the divine essence. When He was baptized, He was baptized as a God-man. After His baptism, the Holy Spirit descended upon Him as the God-man to anoint Him for His ministry. For three and a half years He ministered by this Spirit. Then on the cross He presented Himself as the God-man to be the all-inclusive sacrifice through the eternal Spirit. After God had counted Him as a sinner to be our Substitute, even making Him sin for us, and had accepted His offering, God as the Holy Spirit who had come upon Him forsook Him. Nevertheless, the Lord was still a God-man and died as such. This means that even though God as the Spirit left the Lord, the Lord died not merely as a man but as a God-man. Therefore, there is in His death a divine and eternal element. His death has accomplished eternal redemption with eternal power and effectiveness