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马可福音生命读经 · 第5篇

奴仆救主福音服事的内容（一）

The Contents of the Slave-Savior’s Gospel Service (1)
1读经：马可福音一章十四至四十五节。你如果参看新约圣经恢复本里马可福音的纲目，就看见这卷福音书由六大段组成：福音的开始与奴仆救主的引进；（一1～13；）奴仆救主为著福音广传的职事；（一14～十52；）奴仆救主为著祂救赎服事的豫备；（十一1～十四42；）奴仆救主为著完成神救赎的死与复活；（十四43～十六18；）奴仆救主得高举的升天；（十六19；）奴仆救主藉著门徒的普传福音。（十六20。）我们在前几篇信息已经看见福音的开始与奴仆救主的引进，在本篇信息我们要开始来看奴仆救主为著福音广传的职事。
1Scripture Reading: Mark 1:14-45 If you consult the outline of the Gospel of Mark printed in the Recovery Version, you will see that this Gospel is composed of six main sections: the beginning of the gospel and the initiation of the Slave-Savior (1:1-13); the ministry of the Slave-Savior for the spreading of the gospel (1:14—10:52); the preparation of the Slave-Savior for His redemptive service (11:1—14:42); the death and resurrection of the Slave-Savior for the accomplishment of God’s redemption (14:43—16:18); the ascension of the Slave-Savior for His exaltation (16:19); and the Slave-Savior’s universal spreading of the gospel through His disciples (16:20). In the foregoing messages we have considered the beginning of the gospel and the initiation of the Slave-Savior. With this message we shall begin to consider the ministry of the Slave-Savior for the spreading of the gospel
2我们已经看见奴仆救主是由两个步骤－受浸和试验－被引进祂的职事。在一章十四节至十章五十二节，奴仆救主执行祂被引进的职事，而这职事是为著福音的广传。我们在第三篇的生命读经看见，福音应验了旧约的应许、豫言和豫表，并且把律法撤去。耶稣基督这个活的人位，应验了应许、豫言和豫表，又撤去了律法。基督自己就是这个应验，祂也亲自撤去了律法。这样，福音的开始是甚么？事实上，福音的开始就是这活的人位的引进。今天，对我们来说，基督乃是一切。只要我们有祂，我们就有一切。我们没有应许，却有基督；我们没有豫言，却有基督；我们没有豫表，却有基督。我们不用奋力遵守律法，因为基督就在这里，而且我们有祂。在我们属灵的辞典里，惟一的辞就是基督。我们既已看见福音是甚么，接著就需要来看一章十四至四十五节所启示福音服事的内容。按照马可福音这一段，福音服事的内容包括五件事：传扬福音，（14～20，）教训真理，（21～22，）赶逐污鬼，（23～28，）医治病人，（29～39，）和洁净痳疯。（40～45。）简单的说，奴仆救主福音服事的内容是传扬、教训、赶鬼、医治与洁净。我们可能读过一章十四至四十五节许多遍，却没有看见这些经节是描绘福音服事的内容。现在我们要接下来看，一章十四至二十节关于传扬福音的记载。
2We have seen that the Slave-Savior was initiated into His ministry by two steps—the steps of baptism and testing. In 1:14—10:52 the Slave-Savior carries out the ministry into which He has been initiated, a ministry that is for the spreading of the gospel. In the third message of this Life-study we saw that the gospel is the fulfillment of the promises, prophecies, and types in the Old Testament and the removal of the law. Both the fulfillment of the promises, prophecies, and types and the removal of the law are a living Person, Jesus Christ. Christ Himself is the fulfillment, and He Himself is the removal of the law. What, then, is the beginning of this gospel? The beginning of the gospel is actually the ushering in of this living Person. For us today, Christ is everything. As long as we have Him, we have everything. We do not have promises— we have Christ. We do not have prophecies—we have Christ. We do not have types—we have Christ. We do not strive to keep the law, because Christ is here, and we have Him. In our spiritual dictionary the unique word is Christ. Now that we have seen what the gospel is, we need to go on to consider the contents of the gospel service revealed in 1:14-45. According to this section of the Gospel of Mark, the contents of the gospel service include five items: preaching the gospel (vv. 14-20), teaching the truth (vv. 21-22), casting out demons (vv. 23-28), healing the sick (vv. 29-39), and cleansing the leper (vv. 40-45). In simple terms, the contents of the Slave-Savior’s gospel service are preaching, teaching, casting out demons, healing, and cleansing. It is possible to read 1:14-45 a number of times without realizing that these verses portray the contents of the gospel service. Let us now go on to consider what 1:14-20 records concerning the preaching of the gospel.
传扬福音在被藐视的地区
THE PREACHING OF THE GOSPEL In a Despised Region
3马可一章十四节说，『约翰下监以后，耶稣来到加利利，传扬神的福音。』约翰下监表明福音被弃绝，特别是在尊荣的地区。因此，奴仆救主为著福音的服事，离开那地区，回到被藐视的地区。虽然施浸者约翰在旷野，不在圣城的圣殿尽职，但仍在犹太地，离『圣』的事物不远。由于人弃绝约翰，主耶稣就远离圣殿与圣城，来到加利利，开始祂福音的服事。这是神的主宰，以应验以赛亚九章一至二节的豫言。加利利是犹太人和外邦人杂居之地，因此称为『外邦人的加利利』，为正统的犹太人所藐视。（约七41，52。）
3Mark 1:14 says, “And after John was delivered up, Jesus came into Galilee, preaching the gospel of God.” John’sim prison ment was a sign of the rejection of the gospel, especially in the region of honor. Hence the Slave-Savior left that region and returned to the despised region for His service of the gospel. Although John the Baptist ministered in the wilderness, not in the holy temple in the holy city, his ministry was nevertheless in Judea, not far from the “holy things.” Due to the people’s rejection of John, the Lord Jesus came into Galilee to begin His gospel service, far away from the holy temple and the holy city. This occurred sovereignly to fulfill the prophecy of Isaiah 9:1-2. Galilee was a place with a mixed population of both Jews and Gentiles. Hence, it was called “Galilee of the nations (Gentiles)” and was despised by orthodox Jews (John 7:41, 52
4福音的服事是由奴仆救主之先锋的职事，（可一1～11，）在尊荣的犹太地区所引进的，却由奴仆救主的职事，在被藐视的加利利地所接续，（一14～九50，）为期约有三年。马可没有记载奴仆救主这段期间在耶路撒冷和犹太地的职事，如约翰在他的福音书中所记载的；（约一29～42，二13～三36，五1～47，七10～十一57；）马可只记载主末次离开加利利往耶路撒冷，（可十1，）去成就祂救赎的工作。然后，这福音的服事就由祂往耶路撒冷的途中，和在耶路撒冷及其近郊的职事（十1～十四42）所接续；而结束于祂救赎的死，分赐生命的复活，得高举的升天，以及祂福音服事的继续，就是藉著门徒对一切受造之物的传扬。（十四43～十六20。）但是使徒约翰在他的福音书中，记载了马可十章之前一段时间，在耶路撒冷和犹太的事，那些事并没有记在马可福音里。（见约一29～42，二13～三36，五1～47，七10～十一57。）
4The gospel service was initiated by the ministry of the Slave-Savior’s forerunner (1:1-11) in Judea, the region of honor. But it continued by the ministry of the Slave-Savior in Galilee, the despised region, for a period of about three years (1:14—9:50). Mark narrates nothing of the Slave - Savior’s ministry in Jerusalem and Judea during this time, as John does in his Gospel (John 1:29-42; 2:13 — 3:36; 5:1-47; 7:10—11:57). Mark does not narrate anything of the Slave-Savior’s ministry in Judea until He left Galilee for Jerusalem the last time (Mark 10:1) to accomplish His redemptive work. Then the gospel service continued by His ministry on the way to Jerusalem and in Jerusalem and its vicinity (10:1 — 14:42). It was concluded with His redeeming death, His life- imparting resurrection, His ascension for exaltation, and the continuation of His gospel service by His disciples’ preaching to all the creation (14:43—16:20). The Apostle John, however, in his Gospel narrates events in Jerusalem and Judea before the time of Mark 10 that are not included in Mark’s Gospel (see John 1:29-42; 2:13—3:36; 5:1-47; 7:10—11:57).
5按照马可一章十四节，耶稣来到加利利传扬神的福音。奴仆救主的传扬，是将神的喜信报给受辖制悲惨的人；祂的教训（21～22）是以真理神圣的光，照亮黑暗中无知的人。祂的传扬包含教训，祂的教训也包含传扬。（太四23。）这是祂尽职时所行的头一件事，也是祂福音服事包罗一切的结构。（可一38～39，三14，六12，十四9，十六15，20。）
5According to Mark 1:14, Jesus came into Galilee preaching the gospel of God. The Slave - Savior’s preaching was to announce God’s glad tidings to the miserable people in bondage. His teaching (vv. 21-22) was to enlighten the ignorant ones in darkness with the divine light of the truth. His preaching implied teaching, and His teaching implied preaching (Matt. 4:23). This is the first thing He did in His ministry, and it was the all-embracing structure of His evangelical service (Mark 1:38-39; 3:14; 6:12; 14:9; 16:15, 20).
发展教导福音的技巧
Developing the Skill to Teach the Gospel
6奴仆救主福音服事的第一件事是传扬福音。我们已经指出，主的传扬总是含示教训，祂的教训总是含示传扬。这指明今天我们传扬福音时，有一件事非常重要。许多圣徒有负担传扬福音，热切渴望向亲戚、邻居、朋友、同学、与同事传福音。然而他们都经历到，要传福音的时候，不晓得要说甚么。原因在于他们虽然有传福音的负担，却没有发展教导福音的技巧。我们若不晓得如何教导，便不能传扬得有效力。传扬福音在于教导。所有在主的恢复里对主忠信的圣徒们，我劝你们，不仅学习如何传扬福音，也要学习如何教导福音。譬如，有人讲到神的时候会说，『朋友，宇宙中只有一位真神。除祂以外，没有别神。凡自称为神的都是假的。我们所敬拜的才是真神。』这样讲说神非常有限。这种传扬，并没有将神的事教导人。我用这个例子说明我们需要发展教导并传扬福音的技巧。因此，我鼓励召会的长老费时费力，进入主的话中，并帮助众圣徒学习福音的各种真理，并学习如何陈明给人。首先，所有的圣徒都需要学习真理；然后要学会将真理陈明给人的技巧。
6The first item in the Slave-Savior’s gospel service was to preach the gospel. We have pointed out that the Lord’sp reaching always implied teaching, and His teaching implied preaching. This indicates something important related to our gospel preaching today. Many saints are burdened for the preaching of the gospel. They earnestly desire to preach the gospel to their relatives, neighbors, friends, classmates, and colleagues. However, many have had the experience of not knowing what to say when they try to preach the gospel. The reason for this is that they have not developed the skill to teach the gospel, although they have the burden to preach the gospel. If we do not know how to teach, we shall not be able to preach effectively. Gospel preaching depends on teaching. I urge all the saints who are faithful to the Lord in His recovery to learn not just to preach the gospel, but also learn how to teach the gospel. For example, in speaking of God, some may say, “Friends, in the universe there is only one true God. Apart from Him, there are no other gods. Anything that claims to be God is false. The true God is the God we worship.” This way of speaking concerning God is very limited. In this kind of preaching, there is no teaching of others concerning God. I use this as an example of the need to develop the skill both to teach and preach the gospel. Therefore, I would encourage the elders in the churches to spend much time and energy to get into the Word and to help the saints learn the various truths of the gospel and also learn how to present them to others. First, all the saints need to learn the truths themselves. Then they need to gain the skill of presenting these truths to others
7地方召会的聚会应该是包罗万有的。在属灵方面来说，召会是家、餐馆、医院、旅馆、体育馆，同时也是学校。说到我们需要发展教导福音的技巧，召会的一些聚会应该像授课一样。在这些聚会中，众圣徒要得帮助，好认识真理并陈明真理。
7The meetings of the local church should be all - inclusive. Spiritually speaking, the church is a home, a restaurant, a hospital, a hotel, a gymnasium, and also a school. Regarding our need to develop the skill of teaching the gospel, certain meetings of the church should be like a class for instruction. In these meetings the saints may be helped to know the truth and present it.
8关于这项需要，我要和长老们说一句话。在地方召会当长老实在困难，因为长老必须能作许多不同的事。因著召会是家，长老必须知道如何养育属灵的儿女。因著召会是餐馆，长老必须知道如何为圣徒豫备有滋养的灵粮。因著召会是医院，长老必须学习作属灵的医生，照顾弟兄姊妹。因著召会是旅馆，长老必须学习如何服事圣徒，侍候他们。因著召会是体育馆，长老必须知道如何当教练，在属灵的团体操练中训练『队员』。因著召会也是学校，长老必须知道如何教导圣徒。教导圣徒分为好几个水平：幼稚园、小学、中学、大学、甚至研究院。长老应当能在这几个不同的水平上，教导圣徒属灵的事。虽然长老在这些事上的责任极为繁重，但长老要靠主的怜悯，需要学习作这些事。主恢复的路是狭路。正因为是狭路，我们不该盼望有一大群人走这条路。然而，目前在主恢复里的圣徒若得到合式的训练，众圣徒就都能在日常生活中，在学校、工作场所、邻居中间陈明真理。圣徒无论在那里，都要藉著教导来传扬，藉著传扬来教导。如果我们这样传扬，我们的传扬就会有果效。我们已往所传的福音，多半都没有果效或是不能结果子。缺乏果效的原因，在于一些圣徒的传扬内容空洞。我们向别人讲说时，需要把一些丰富摆给他们。譬如，我们给人一杯水，而杯子里只有几滴水，这是不彀的。你要给一满杯的水，这说明我们需要充满神圣的丰富，好叫我们每次向人讲说时，都能把丰富供应他们。假设你遇见一个人，他说地方召会是异端或邪教。你不应当争辩，否认我们是异端和邪教，反要趁机给他一颗真理的『钻石』。譬如，你告诉他创世记三章十五节神的应许，就是女人的后裔要伤蛇的头。然后你可以接下去指出，主耶稣这位女人的后裔，已经应验了这个应许，并且在十字架上伤了撒但，因而废除了神的仇敌。你再有机会时，就可以告诉他这个真理的另一面。一段时间以后，他也许表示愿意和你一同赴会。应付那些控告我们是异端或邪教的人，正确的路在于和他们分享神话语中宝贵的真理。
8Concerning this need, I would say a word to the elders. It is very difficult to be an elder in a local church because an elder must be able to do a number of different things. Since the church is a home, an elder must know how to raise spiritual children. Since the church is the restaurant, an elder must know how to prepare nourishing spiritual food for the saints. Since the church is a hospital, an elder must learn to care for the brothers and sisters as a spiritual doctor. Since the church is a hotel, an elder must learn how to serve the saints, how to wait on them. Since the church is a gymnasium, an elder should know how to be a coach, training the members of the “team” in their spiritual exercise together. Since the church is also a school, an elder must know how to teach the saints. This teaching of the saints is on different levels: kindergarten, elementary, junior high, college, and even graduate school. An elder should be able to teach the saints in spiritual things on all these different levels. Although the responsibility of the eldership concerning all these matters is extremely heavy, by the Lord’s mercy the elders need to learn to do these things. The way of the Lord’s recovery is narrow. Because this way is narrow, we should not expect that a large number will take this way. Nevertheless, if the present number of saints in the Lord’s recovery are properly trained, all the saints will be able to present the truth in their daily living at school, at work, and in their neighborhoods. Wherever the saints may be, they will preach by teaching and teach by preaching. If we preach in this way, our preaching will be effective. Much of our gospel preaching has not been effective or fruitful. The reason for this lack of effectiveness or fruitfulness is that the preaching of some saints is lacking in content. When we speak to others, we need to have something rich to present to them. For example, it is certainly not adequate to give someone a cup containing only a few drops of water. Instead, you should give him a cup that is filled to the brim. This is an illustration of our need to be filled with the divine riches so that whenever we speak to others we may supply these riches to them. Suppose you meet someone who says that the local church is heretical or cultic. Instead of arguing and denying that we are heretical and cultic, you should take the opportunity to give this one a “diamond” of the truth. For instance, you may refer that person to the promise made by God in Genesis 3:15—the promise that the seed of woman would crush the head of the serpent. Then you may go on to point out that the Lord Jesus, as the seed of woman, is the fulfillment of this promise and that on the cross He crushed the head of Satan, thereby destroying God’se ne my. When you have another opportunity, you may share a different aspect of the truth with this person. It may be that after a period of time he will express the desire to attend a meeting with you. The right way to deal with those who accuse us of being heretical or cultic is to share with them the precious truths of the Word of God.
9我们虽然有丰富，但是我们中间许多人不知道如何将这些丰富陈明给人。我们没有意思要贩卖这些丰富，我们乃是要赠送给人；但我们也许不懂得怎样送给人。你如果与人争辩，否认那说我们是邪教的错误指控，你就不能给他们任何『钻石』。我们不该和人争辩，反倒要把一颗又一颗的钻石送给他们。我晓得许多圣徒宝爱训练，享受生命读经的信息。然而，圣徒们可能只是大概知道一点这些信息里所说的。至于信息的真正内容，也许还没有构成到他们里面。让我们再以创世记三章十五节的应许为例，我们若被这个真理构成，就能在简短的谈话中，可能是五分钟的休息时间之内，把这个真理陈明出来。
9Although we have the riches, many of us do not know how to present these riches to others. We have no intention of selling these riches—we want to give them away. But we may not know how to give them to others. If you argue with someone, denying the false accusation that we are a cult, you may fail to give away any “diamonds.” Instead of arguing with others, we should give them one diamond of the truth after another. I realize that many of the saints love the trainings and enjoy the Life-study Messages. But the saints may have only a general idea of what is contained in these messages. The real content of the messages may not have been constituted into them. Let us use once again the example of the promise in Genesis 3:15. If we are constituted of this truth, we shall be able to present the truth concerning the seed of the woman to others in a brief conversation, perhaps during a five-minute break at work
10目前在美国主的恢复里，约有七千五百位圣徒。虽然人数不多，但是请想想，如果所有的圣徒个个受训，天天陈明真理，果效会怎样？我信几年以后，对整个国家将会产生莫大的冲击力。因此，我们除了有传福音的负担之外，还需要有适当的才能去教导真理。我们的传扬必须有教导。
10At present there are approximately seventy-five hundred saints in the Lord’s recovery in the United States. Although this number is actually quite small, consider what the effect would be if all the saints were trained to report the truth day by day. I believe that after a number of years there would be a great impact upon the whole country. Therefore, although we are burdened to preach the gospel, we need the proper ability to teach the truth. In our preaching we must have teaching
需要传扬与教导
The Need for Both Preaching and Teaching
11同样的原则，我们教导真理的时候，也该有传扬。我们不该以死的字句来教导。这意思是说，我们的教导应该是活的，而不是仅仅教导道理。譬如，我们若只在道理上研读基督由童女所生，这样的研读首先会对我们自己，然后对别人，产生杀死的作用。我们教导时，该有活的传扬。每当我们把一节经节教导人时，也要向他们传扬。我们教导圣言时，福音也当随著出去，这是主在马可福音里所作的。每当主传扬的时候，祂就教导；每当祂教导的时候，祂就传扬。这样的把教导与传扬兼施并用，乃是非常好的。
11In the same principle, when we teach the truth, we should also preach. We should not teach in the way of dead letters. This means that our teaching should be living and not the teaching of mere doctrine. For example, if we study the virgin birth of Christ only in a doctrinal way, such a study will have a killing effect, first on ourselves, then on others. In our teaching we should have a living preaching. Whenever we teach a verse of the Bible to others, we also preach to them. In our teaching the holy Word, the gospel should go out. This was the Lord’s practice in the Gospel of Mark. Whenever the Lord preached, He taught, and whenever He taught, He preached. This combination of teaching and preaching is marvelous
12堕落的人需要听到福音的传扬与教导。在堕落的人中间，对于神和神的事是何等的无知！虽然我们的社会著重教育的重要性，但人对于神圣的真理仍然是无知的。他们不认识神，不明白人生的意义，也不知道他们从那里来，要往那里去。他们蒙昧无知，只顾肉体的私欲与属世的宴乐。因此，今天人需要得著神话语的正确教导，这种教导能光照他们。主耶稣是服事神的奴仆，祂对蒙昧无知、在黑暗里的人传扬福音，并且教导真理。召会是主的延续、扩大和扩增，今天也该作同样的事。召会应该向在黑暗里堕落的人，传扬福音并教导真理。我希望主恢复中所有的圣徒，都成为优秀的传扬福音者，与优秀的教导圣经者。如果我们都成为优秀的传福音者与教师，主就会有路，催促祂自己快来。今天的光景无法让主再来，因为没有甚么是豫备好的。因此，我们要在传扬福音与教导真理的事上，忠信跟随主的脚步。祂是优秀的传福音者与教师，我们该跟祂学，也成为优秀的传福音者与教师。关于这件事，我特别盼望主恢复里的青年人，能对主忠信。青年人，你们前面的路还长远，我巴不得你们在主的恢复里忠信的传扬福音并教导真理。
12Fallen human beings need to hear both the preaching and the teaching of the gospel. What terrible ignorance there is among fallen people concerning God and the things of God! Even though our society may emphasize the importance of education, people are still ignorant of the divine truth. They do not know God, they do not know the meaning of human life, and they do not know where they came from or where they are going. Instead, in their ignorance, they care for the lusts of the flesh and the pleasures of the world. Therefore, people today need the proper teaching of the Word of God, the teaching that will enlighten them. As a Slave serving God, the Lord Jesus preached the gospel and taught the truth to the people who were ignorant and were in darkness. The church, as the continuation of the Lord, His enlargement and increase, should do the same thing today. To the fallen people in darkness, the church should preach the gospel and teach the truth. I hope that all the saints in the Lord’s recovery will become good preachers of the gospel and good teachers of the Bible. If we all become good preachers and teachers, the Lord will have a way to hasten His coming back. Today’s situation does not allow the Lord to come back, for nothing is ready for His coming. Therefore, we need to be faithful to follow the Lord’s steps in the matters of preaching the gospel and teaching the truth. He was a good preacher and a good teacher, and we must learn of Him also to be good preachers and teachers. Concerning this matter, I am especially hopeful that the young people will be faithful to the Lord in His recovery. Young people, there is a long way ahead of you. I urge you to be faithful in the Lord’s recovery to preach the gospel and teach the truth
福音与国度
THE GOSPEL AND THE KINGDOM
13按照马可一章十四节，主是传扬神的福音。有些古卷作，神国的福音。耶稣基督的福音（一1）是神的福音，（罗一1，）也是神国的福音。（参太四23。）主耶稣在马可一章十五节说，『时期满了，神的国已经临近了。你们要悔改，相信福音。』神的国就是神的管治、掌权，连同牠一切的福分和享受。这神的国是神的福音和耶稣基督福音的目标。（见可四3注2与26注3。）人要进这国，就需要为罪悔改，相信福音，使他们的罪得赦免，并使他们由神重生，得著符合这国神圣性质之神的生命。（约三3，5。）所有在基督里的信徒，在召会时代都能有分于这国，在神的公义、和平、并圣灵中的喜乐里享受神。（罗十四17。）这国在要来的国度时代，要成为基督和神的国，给得胜的信徒承受并享受，（林前六9～10，加五21，弗五5，）好叫他们与基督同王一千年。（启二十4，6。）然后，因这国是永远的国，牠要成为神永远生命的永远福分，在新天新地里给神所有的赎民享受，直到永远。（启二一1～4，二二1～5，14，17。）那已经临近的，并奴仆救主的福音所要带祂信徒进入的，就是这样一个神的国。为著这国，奴仆救主吩咐人要悔改，并相信福音。（见约三3注3，来十二28注1，太五3注4。）
13According to 1:14, the Lord preached the gospel of God. Certain manuscripts add “the kingdom of” and therefore speak of the gospel of the kingdom of God. The gospel of Jesus Christ (v. 1) is the gospel of God (Rom. 1:1) and the gospel of the kingdom of God (see Matt. 4:23). In 1:15 the Lord Jesus said, “The time is fulfilled, and the kingdom of God has drawn near. Repent and believe in the gospel!” The kingdom of God is the ruling, the reigning, of God with all its blessing and enjoyment. It is the goal of the gospel of God and of Jesus Christ (see notes 32 and 263 in chapter four). To enter into this kingdom people need to repent of their sins and believe in the gospel so that their sins may be forgiven and that they may be regenerated by God to have the divine life, which matches the divine nature of this kingdom (John 3:3, 5). All the believers in Christ can share the kingdom in the church age for their enjoyment of God in His righteousness, peace, and joy in the Holy Spirit (Rom. 14:17). This kingdom will become the kingdom of Christ and of God for the overcoming believers to inherit and enjoy in the coming kingdom age (1 Cor. 6:9-10; Gal. 5:21; Eph. 5:5), that they may reign with Christ one thousand years (Rev. 20:4, 6). Then, as the eternal kingdom, it will be an eternal blessing of God’s eternal life for all God’s redeemed to enjoy in the new heaven and new earth for eternity (Rev. 21:1-4; 22:1-5, 14, 17). It was such a kingdom of God that had drawn near and that the gospel of the Slave - Savior would bring His believers into. For this kingdom, the Slave-Savior told people to repent and believe in the gospel. (See notes 33 in John 3, 281 in Hebrews 12, and 33 in Matthew 5.)
悔改相信福音
Repent and believe in the gospel
14在马可一章十五节里，『悔改』原文的意思是，事后的想法不同了，亦即心思改变。悔改就是心思改变，懊悔已往，为著将来而转变。在消极方面，在神面前悔改，不仅是为著罪与过犯悔改，也是为著世界及其败坏悔改；（这世界及其败坏，霸占并败坏神为祂自己所造的人；）并且是为著我们已往弃绝神的生活悔改。在积极方面，悔改乃是在每一面、每一事上转向神，为著要完成神造人的目的。这就是『悔改归向神』，『悔改转向神』。（徒二十21，二六20。）
14As used in Mark 1:15, the word “repent” literally means to think differently afterward, that is, to have a change of mind. To repent is to have a change of mind with regret for the past and a turn for the future. To repent before God is, on the negative side, to repent not only of sins and wrongdoings, but also to repent of the world and its corruption that usurp and corrupt people whom God made for Himself, and to repent of our God-forsaking life in the past. On the positive side, to repent is to turn to God in every way and in everything for fulfilling His purpose in making mankind. This is a “repentance unto God”; it is to “repent and turn to God” (Acts 20:21; 26:20
15主传扬的时候，告诉人要悔改，相信福音。悔改，主要的是在心思里；相信，主要的是在心里。（罗十9。）相信是信入我们所信的事，并将所信的事接受到我们里面。相信福音主要的是相信奴仆救主。（徒十六31。）相信祂乃是信入祂，（约三15～16，）并将祂接受到我们里面，（一12，）使我们与祂有生机的联结。这样在基督里的信，（加三22，）是神藉著我们听见福音真理的话（罗十17，弗一13）所赐给我们的。这信带我们进入福音一切的福分里，（加三14，）因此对我们是宝贵的。（彼后一1。）要得著这样宝贵的信，需要先有悔改。
15In His preaching the Lord told people to repent and believe in the gospel. To repent is mainly in the mind; to believe is mainly in the heart (Rom. 10:9). To believe in something is to believe into the thing which we believe. It is also to receive the things which we believe into us. To believe in the gospel is mainly to believe in the Slave-Savior (Acts 16:31), and to believe in Him is to believe into Him (John 3:15-16) and receive Him into us (John 1:12), so that we may be organically united with Him. Such a faith in Christ (Gal. 3:22) is given to us by God (Eph. 2:8) through our hearing the word of the truth of the gospel (Rom. 10:17; Eph. 1:13). This faith brings us into all the blessings of the gospel (Gal. 3:14). Hence, it is precious to us (2 Pet. 1:1). Such precious faith requires repentance to precede it.
16信乃是接受奴仆救主，（约一12，）这不仅为著罪得赦免，（徒十43，）也为著重生，（彼前一21，23，）叫信的人在与三一神生机的联结里，（太二八19，）能成为神的儿女（约一12～13）和基督的肢体。（弗五30。）耶稣基督的福音，
16To believe is to receive the Slave-Savior not only for forgiveness of sins (Acts 10:43) but also for regeneration (1 Pet. 1:21, 23), that those who believe may become the children of God (John 1:12-13) and the members of Christ (Eph. 5:30) in an organic union with the Triune God (Matt. 28:19). THE GOSPEL OF JESUS CHRIST, THE GOSPEL OF GOD
神的福音，和神国的福音
and the gospel of the kingdom of God
17主耶稣在马可一章十五节传扬时，特别说我们要相信福音。这是神儿子耶稣基督的福音，（1，）神的福音和神国的福音。神的儿子耶稣基督，以及祂所经过的一切过程，（如成为肉体、钉十字架、复活和升天，）并祂所完成的一切救赎工作，都是这福音的内容，（罗一2～4，路二10～，林前十五1～4，提后二8，）因此这是耶稣基督的福音。这福音乃是神所计画、应许并成就的，（弗一8～，徒二23，罗一2，林后五21，徒三，）是神的大能，要救一切信的人，（罗一16，）使他们与神和好，（林后五19，）由神重生，（彼前一3，）成为神的儿女，（约一12～13，罗八16，）并享受祂一切的丰富和福分为产业，（弗一14，）因此这是神的福音。这福音将信徒带进神圣管治的范围里，使他们在神圣的国里，（帖前二12，）有分于神生命的福分，因此也是神国的福音。所以福音完全的内容，与新约及其一切遗赠的内容相同。我们相信这福音时，就承受三一神以及祂的救赎、救恩、神圣的生命，连同这生命的丰富，作我们永远的分。
17Specifically, in Mark 1:15 the Lord Jesus preached that we should believe in the gospel. This is the gospel of Jesus Christ, the Son of God (v. 1), the gospel of God, and the gospel of the kingdom of God. Jesus Christ, the Son of God, with all the processes through which He has passed, including incarnation, crucifixion, resurrection, and ascension, and all the redemptive work He accomplished, is the contents of the gospel (Rom. 1:2-4; Luke 2:10-11; 1 Cor. 15:1-4; 2 Tim. 2:8). 11 Hence the gospel is of Him. The gospel was planned, promised, and accomplished by God (Eph. 1:8-9; Acts 2:23; Rom. 1:2; 2 Cor. 5:21; Acts 3:15), and it is the 9 power of God unto salvation to all believers (Rom. 15 1:16), that they may be reconciled to God (2 Cor. 5:19) and regenerated by Him (1 Pet. 1:3) to be His children (John 1:12-13; Rom. 8:16) and enjoy all His riches and blessings as their inheritance (Eph. 1:14). Hence, it is the gospel of God. It brings the believers into the realm of the divine ruling that they may participate in the blessings of the divine life in the divine kingdom (1 Thes. 2:12). Hence, it is also the gospel of the kingdom of God. Therefore, its full contents are the same as that of the New Testament with all its bequests. When we believe in this gospel, we inherit the Triune God with His redemption, His salvation, and His divine life with its riches for our eternal portion.