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马可福音生命读经 · 第53篇

一种完全照著神新约经纶，并为著神新约经纶的生活（二）

A Life Fully According to and for God’s New Testament Economy (2
1读经：加拉太书2:11-21，马可福音1:1。我们在前篇信息指出，我们在马可福音看见一种完全照著神新约经纶，并为著神新约经纶的生活。我们大多熟悉『神新约的经纶』这辞；然而，为了重温我们的领会，让我们以简单、基础的方式来看，甚么是神新约的经纶。
1Scripture Reading: Gal. 2:11-21; Mark 1:1 In the foregoing message we pointed out that in the Gospel of Mark we see a life that is fully according to and for God’s New Testament economy. The term “God’s New Testament economy” is familiar to most of us. However, in order to be refreshed in our understanding, let us consider, in a simple, basic way, what God’s New Testament economy is
神的经纶
GOD’SECON O MY
2神新约的经纶，就是将祂自己作到祂所拣选的人里面，使他们成为基督的肢体，好让基督得著一个身体来彰显祂。我们这样来描绘神的经纶，就看见几件重要的事：神愿意将祂自己作到祂所拣选的人里面；神愿意使祂的百姓成为基督的身体（就是召会）的肢体；基督的身体乃是为著彰显基督的。我们在马可福音看见一种完全照著神新约经纶，并为著神新约经纶的生活。
2God’s New Testament economy is to work Himself into His chosen people to make them members of Christ so that Christ may have a Body for His expression. In this description of God’secon o my we see a few important matters: that God wants to work Himself into His chosen people; that God wants to make His people members of the Body of Christ, the church; and that the Body of Christ is for Christ’sex press i on. In the Gospel of Mark we see a life that is fully according to and for this New Testament economy of God
两种生活
TWO KINDS OF LIVES
3正如我们所指出的，我们若将雅各书与马可福音比较，就会看见这两卷书陈明两种生活。我们在雅各书看见雅各的生活，在马可福音看见主耶稣的生活。这两卷书其中一卷帮助我们了解另一卷。我们没有马可福音，就不能清楚了解雅各书。照样，我们没有雅各书，就不能清楚明白马可福音。惟有将这两卷书相互比较，来看二者所启示的两种生活，我们才能对雅各书与马可福音有正确的认识。
3As we have pointed out, if we compare the Epistle of James and the Gospel of Mark, we shall see that these books present two kinds of lives. In the Epistle of James we see something of the life of James, and in the Gospel of Mark we see the life of the Lord Jesus. Each of these books helps us to understand the other. Without Mark we might not be clear concerning the Epistle of James. Likewise, without James we might not have such a clear understanding of the Gospel of Mark. It is when we compare these two books and see the two lives revealed in them that we have the proper understanding of both the Epistle of James and the Gospel of Mark
雅各的声望与影响力
THE REPUTATION AND INFLUENCE OF JAMES
4因著雅各书强调基督徒实行上的完全，所以许多基督徒非常欣赏这卷书。我们已经在雅各书生命读经指出，雅各的确强调基督徒的完全，并且他所著重的是实行上的完全，不是道理上的完全。因此，许多敬虔、热心、虔诚的信徒都喜爱雅各书。雅各告诉我们，要祈求智慧，使我们行事合宜；又鼓励我们说话要有节制，勒住我们的舌头，使我们能过敬虔的生活。他在书信的每一章，都说到一些与敬虔有关的事。
4Because the Epistle of James emphasizes practical Christian perfection, many Christians have a deep appreciation of this book. As we have pointed out in the Life - study of James, James does emphasize Christian perfection, and he emphasizes this in practice, not in doctrine. Therefore, many godly, devoted, and pious believers love the book of James. James tells us to pray for wisdom so that we may behave properly. He also encourages us to restrict our speaking, to bridle our tongue, so that we may live a godly life. In every chapter of his Epistle, he brings forth certain matters related to godliness.
5无论在召会历史，或是在圣经里，雅各的敬虔是人所共知的。他花许多时间祷告，并在古时的犹太基督徒中，备受推崇。照行传十五章和二十一章，以及加拉太二章来看，雅各备受圣徒的尊崇。譬如，加拉太二章十二节题到『从雅各那里来』的人。照这节圣经所说，当这些人来到安提阿，彼得『因怕奉割礼的人，就开始退去，隔离自己』。这事例说出雅各的影响力。即使是带头的使徒彼得，也受他的影响。以地理来说，耶路撒冷在南部，安提阿在北部。许多圣经教师将这两个城市当作两大中心。在耶路撒冷有一个召会，（徒八1，）在安提阿也有一个召会。（十三1。）
5In church history as well as in the Bible James was known for his godliness. He spent much time in prayer, and he was highly regarded among Christian Jews in ancient times. According to chapters fifteen and twenty-one of Acts and chapter two of Galatians, James was highly regarded by the saints. For example, Galatians 2:12 refers to some who “came from James.” According to this verse, when these came to Antioch, Peter “shrank back and separated himself, fearing those of the circumcision.” This is an illustration of the influence of James. Even Peter, the leading apostle, was under his influence. Geographically, Jerusalem was in the south, and Antioch was in the north. Many Bible teachers regard these two cities as two great centers. There was a church in Jerusalem (Acts 8:1), and also one in Antioch (Acts 13:1
6我们读使徒行传，可能觉得在耶路撒冷的召会似乎有犹太人的外观，在安提阿的召会，有外邦人的外观。有人以为耶路撒冷既然在犹太地，而安提阿位于外邦世界，在耶路撒冷的召会就必须有犹太人的外观，在安提阿的召会应该有外邦人的外观。你也许会说，『在耶路撒冷（犹太人的城市）的召会怎能没有犹太人的外观？在安提阿的召会怎能没有外邦人的气氛？在日本的众召会当然有日本的外观，在美国的众召会必然有美国的外观。』从人的观点来看，这是合乎逻辑的。然而新约启示，召会不是犹太的，也不是外邦的。林前十章三十二节题到三类人：犹太人、外邦人（希腊人）、和召会。这清楚指明，召会与犹太人和外邦人都有分别。神从犹太人和外邦人中间呼召祂所拣选的人，成为召会。因此，召会不应该是犹太的，也不应该是外邦的。召会若有犹太人或外邦人的外观，召会就多多少少失去了她的性质，或者至少已经失去了她的一些特征。
6From reading the book of Acts it may seem that the church in Jerusalem had a Jewish appearance and the church in Antioch had a Gentile appearance. Some may think that since Jerusalem was in Judea and Antioch was in the Gentile world, it was necessary for the church in Jerusalem to have a Jewish appearance and the church in Antioch to have a Gentile appearance. Perhaps you would say, “How could the church in Jerusalem, a city of the Jews, not be Jewish in its appearance? And how could the church in Antioch not be Gentile in its atmosphere? Surely, the churches in Japan have a Japanese appearance and the churches in America, an American appearance.” This may be logical from the human point of view. But the New Testament reveals that the church is neither Jewish nor Gentile. First Corinthians 10:32 speaks of three categories of people: the Jews, the Gentiles (Greeks), and the church. This indicates clearly that the church is something apart from both the Jews and the Gentiles. God has called His chosen ones out from both the Jews and the Gentiles to be the church. Therefore, the church should be neither Jewish nor Gentile. If the church has either a Jewish or a Gentile appearance, then to some extent the church has lost its character or at least some of its characteristics
7我们若仔细读行传十五章和二十一章，以及加拉太二章，就会看见在彼得、保罗、与雅各的时代，耶路撒冷对于安提阿有相当的影响。这就是说，在耶路撒冷的召会影响了在外邦世界的众召会。雅各可能担忧在外邦世界的众召会没有实行摩西的律法。这可能是他差遣几位弟兄从耶路撒冷往安提阿去的原因。这些弟兄去安提阿，也许是要看看那里信徒的光景。
7If we read carefully Acts 15 and 21 and Galatians 2, we shall see that at the time of Peter, Paul, and James, Jerusalem exerted a considerable influence over Antioch. This means that the church in Jerusalem exercised influence over the churches in the Gentile world. James might have been concerned that the churches in the Gentile world did not practice the Mosaic law. This might have been the reason that he sent certain brothers from Jerusalem to Antioch. Those brothers might have gone to Antioch to observe the situation among the believers there.
8从雅各那里来的人到安提阿以前，彼得的行动举止，正合乎一个弟兄与基督身体上一个肢体的行动举止。具体的说，他与外邦人一同吃饭。保罗论到彼得说，『从雅各那里来的几个人，未到以先，他惯常和外邦人一同吃饭。』（加二12。）然而，从雅各那里来的弟兄来到时，彼得慌张了，就率先装假，再一次行动像犹太人一般。保罗称这种装作是装假，『其余的犹太人，也都随著他装假；甚至连巴拿巴也被牵引，和他们一同装假。』（13。）有人也许会问，彼得的行为到底有甚么不对。表面看来，没有甚么不对。但对于一班认识神新约经纶的人来说，彼得明显的犯了大错。他退避，而与外邦信徒分开，这牵涉一种搀杂，破坏了神新约的经纶。
8Before certain ones went to Antioch from James, Peter was behaving himself properly as a brother and a member of the Body of Christ. In particular, he ate with the Gentiles. As Paul says of Peter, “before some came from James, he ate with those of the nations” (Gal. 2:12). However, when the brothers came from James, Peter was frightened and took the lead to pretend, that is, to behave as a Jew once again. Paul’sword for this pretending was hypocrisy: “And the rest of the Jews joined him in hypocrisy, so that even Barnabas was carried away by their hypocrisy” (Gal. 2:13). Some may question what was wrong with Peter’s behavior. It may appear that there was nothing wrong. But to those who know God’s New Testament economy it is clear that Peter made a serious mistake. His behavior in shrinking back and separating himself from the Gentile believers involved a mixture that was damaging to God’s New Testament economy
以神作生命并且活祂
TAKING GOD AS LIFE AND LIVING HIM
9神新约的经纶不是遵守律法，或奉行仪式；神的经纶也不是仅仅照著人的伦理或哲学来行善。神新约的经纶乃是神将祂自己作到祂所拣选的人里面，使他们得著祂，就是三一神－父、子、灵－作他们的生命。当神的百姓有了祂的生命，他们自然而然能活这生命。简单的说，活神的生命就是凭神而活，甚至活神自己。因此，神的经纶不是遵守犹太律法，也不是照著人的哲学行善；而是有神作生命，然后活祂。我们都要看见这一点，这是极其重要的。从使徒时代直到今天，关于圣经的教导与神学，一直有许多的辩论。这许多的辩论乃是错失神新约经纶之目标的结果。历世纪以来，基督教教师为著道理与作法多有争执，但他们却疏忽了神新约经纶的中心点。错失神新约的经纶，是何等的损失！
9God’s New Testament economy is not a matter of keeping the law or practicing rituals. Neither is God’secon o my a matter merely of doing good according to human ethics or philosophy. God’s New Testament economy is a matter of God working Himself into His chosen people so that they may have Him, the Triune God—the Father, the Son, and the Spirit—as their life. When God’sp eople have His life, they are automatically able to live this life. To live God’s life simply means to live by God and even to live God Himself. Hence, the economy of God is neither a matter of keeping the Jewish law nor of doing good according to human philosophy; it is a matter of having God as life and then living Him. It is extremely important that we all see this. From the time of the apostles until today, there has been much debate concerning biblical teachings and theology. Much of this debate has been the result of one thing— missing the mark of God’s New Testament economy. Throughout the centuries, Christian teachers have been fighting over doctrines and practices, but the focus of God’s New Testament economy has been neglected. What a great loss it is to miss God’s New Testament economy!
10有些基督徒，特别是所谓圣洁派的人，争辩怎样穿著才合式。譬如，他们为姊妹裙子或袖子的长度而辩论。这个非常简单的例子，说明圣徒们受打岔偏离了神新约的经纶。我们相信，圣徒们若看见神在祂的经纶里，愿意将祂自己作到祂所拣选的人里面，使他们以祂作生命，并且活祂，他们就不必再为任何人的穿著争辩了。我们看见，神新约的经纶不是遵守律法或奉行仪式，也不是仅仅照著道德的方式行善。神新约的经纶乃是我们以祂作生命，并且活祂。我们若仔细读加拉太二章十一至二十一节，就会看见雅各那里的人来到以后，安提阿的气氛就改变了。那些弟兄未到之先，彼得与安提阿的其他信徒，正处在享受神新约经纶的特别气氛里。然而，因著雅各的影响，属灵的气氛改变了，属灵的天空乌云密布。有些东西进来了，使神新约的经纶含混不明。
10Certain Christians, especially so-called holiness people, argue about the proper style of dress. For example, they may debate about the length of the sisters’ skirts or sleeves. This is a very simple illustration of how the saints have been distracted from God’s New Testament economy. We believe that if the saints see that in His economy God desires to work Himself into His chosen people so that they may have Him as their life and live Him, there will be no need to argue concerning anyone’s manner of dress. We have seen that the New Testament economy of God is not a matter of keeping laws or observing rituals. Neither is it merely a matter of doing good in an ethical way. God’s New Testament economy is that we take Him as our life and live Him. If we read carefully Galatians 2:11-21, we shall see that the atmosphere in Antioch changed after certain ones came from James. Before those brothers came, Peter and the other believers in Antioch were in a particular kind of atmosphere, the atmosphere of enjoying God’s New Testament economy. But then, due to the influence of James, the spiritual atmosphere changed, and the spiritual sky became cloudy. Something had come in to obscure God’s New Testament economy
11安提阿的事态太严重了，以致保罗当面抵挡彼得。（加二11。）保罗给了彼得一个很好的功课。照加拉太二章十四节所说的，保罗在众人面前对彼得说，『你既是犹太人，若是生活像外邦人，不像犹太人，怎么还勉强外邦人犹太化？』保罗在那个场合所说的话，持续到加拉太二章二十一节。你也许多次引用二章二十节的话，特别是『我已经与基督同钉十字架』这句话，却没有看见这一节的上下文。上文是从十一节开始，包括保罗公开斥责彼得。保罗的斥责强调一项事实，就是我们这班相信基督的人，只该过一种生活，就是活基督的生活。这不是与外邦人吃饭或不与外邦人吃饭的问题，乃是与基督同钉十字架，并让基督活在我们里面的问题。所以保罗能说，『我既与基督同钉十字架，基督也活在我里面，我在吃饭的事上，就不再是我活著。问题不在于我有没有与外邦人一同吃饭，问题乃在于基督有没有活在我里面。』
11The situation in Antioch was so serious that Paul opposed Peter to his face (Gal. 2:11). Paul went on to give Peter a very good lesson. According to Galatians 2:14, Paul said to Peter in front of all, “If you, being a Jew, live like the nations and not like the Jews, how is it that you compel the nations to live like Jews?” Paul’s words spoken on that occasion continue through Galatians 2:2 1. You may have quoted Galatians 2:20 many times, especially the words, “I have been crucified with Christ,” without realizing what the context of this verse is. The context begins with verse 11 and included Paul’so pen rebuke of Peter. Paul’s rebuke emphasizes the fact that we who believe in Christ should have only one kind of life, and this life is to live Christ. It is neither a matter of eating with Gentiles or not eating with them. On the contrary, it is a matter of having been crucified with Christ and of Christ living in us. Therefore, Paul could say, “Since I have been crucified with Christ and Christ lives in me, it is no longer I who live in this matter of eating. The question is not whether or not I eat with the Gentiles. The question is whether or not Christ lives in me.”
12怎样衡量雅各书雅各是一个敬虔的人，在基督徒实行的完全上是很强的。然而，我们若照著神新约的经纶来衡量他，就会看见他生活上的缺欠。雅各在书信里一点也没有题到基督活在我们里面的事。事实上，他甚至连神圣的生命也没有题起。雅各反而论到旧约的人物与旧约的作法。他所写的，很多是根据旧约的。我们在他的书信里找不到许多新约的辞。即使他使用新约的说法，也会立即转向旧约的作法。
12HOW TO MEASURE THE EPISTLE OF JAMES James was a godly person, very strong in practical Christian perfection. But if we measure him according to God’s New Testament economy, we shall see the defects in his living. In his Epistle James does not say anything about Christ living in us. In fact, he does not even speak of the divine life. Instead, James refers us to Old Testament people and Old Testament practices. Much of what he writes is based on the Old Testament. In his Epistle we do not find many New Testament terms. Even when he does use a New Testament expression, he immediately reverts to an Old Testament practice
13我们不该照著天然的观念、伦理的观念、或宗教的观念衡量雅各的书信。反之，我们需要照著神新约的经纶衡量这封书信。我们知道神的经纶乃是将祂自己作到我们里面作生命，使我们这班基督身体上的肢体能彀活祂。当我们这样来衡量雅各书，就能看见这卷书在与新约其余书卷的关系中所占的地位。曾有好几世纪，雅各书的地位并不明确。直到主后三九七年召开的迦太基会议，才终于正式承认该书为新约的正典。雅各书之所以引起辩论，其中一个原因在于这卷书在神新约经纶这方面，既不是黑的，也不是白的，而是灰的。意思是说，这卷书信是旧约与新约的混杂。雅各书在某些方面带著新约的『色彩』。例如，他说到众光之父生了我们，叫我们在祂所造的万物中，成为初熟的果子。（一18。）还有其他例子，就是雅各论到那所栽种的话，自由的律法，与居住在我们里面的那灵。（一21，25，四5。）这些项目虽然都属于神新约的经纶，但却是在一封带著浓厚旧约味道与色彩的书信中找到的。为这缘故，我们指出，在这卷书中看见一种不是完全照著并为著神新约经纶的生活。
13We should not measure the Epistle of James according to the natural concept, the ethical concept, or the religious concept. Instead, we need to measure this Epistle according to God’s New Testament economy. We know that God’secon o my is to work Himself into us as our life so that we may live Him as the members of the Body of Christ. When we use this to measure the Epistle of James, we shall be able to see where this book stands in relation to the rest of the New Testament. For a few centuries the status of the Epistle of James was uncertain. It was not until the Council of Carthage in A.D. 397 that this book was finally and officially recognized as part of the New Testament. One reason for the debate concerning the Epistle of James is that with respect to God’s New Testament economy this book is neither black nor white but gray. This means that this Epistle is a mixture of the Old Testament and the New Testament. In certain aspects the book of James has the “coloring” of the New Testament. An example of this is the word concerning the Father of lights begetting us so that we may be the firstfruits of His creatures (1:18). Other examples are what James says concerning the implanted word, the law of freedom, and the Spirit dwelling in us (1:21, 25; 4:5). These matters all belong to God’s New Testament economy, but they are found in an Epistle that bears a strong Old Testament flavor and color. This was the reason we pointed out that in this book we see a life that is not fully according to and for God’s New Testament economy
马可福音所启示的生活
THE LIFE REVEALED IN MARK
14当我们从雅各书转到马可福音的时候，我们看见一种毫无灰色的生活。相反的，马可福音所启示的生活，就是主耶稣作奴仆救主的生活，绝对是『白』的。这意思是说，马可福音所启示之主的生活，是完全照著神新约的经纶，并为著神新约的经纶。虽然马可福音记载一种绝对照著神新约经纶，并为著神新约经纶的生活，我们还需要属灵的视力，才能看见本福音书所启示的。我们若没有这种属灵的视力，也许会把马可福音仅仅当作一本故事书。我们若没有这种看见，就不能领会那是一本传记，记载一种完全照著神新约经纶，并为著神新约经纶的生活。实际上，马可福音所陈明的生活，是神新约经纶的实际、实质与模型。
14When we turn from the Epistle of James to the Gospel of Mark, we see a life that is not at all gray. On the contrary, the life revealed in Mark, the life of the Lord Jesus as the Slave-Savior, is absolutely white.” This means that the Lord’s life revealed in Mark is fully according to and for God’s New Testament economy. Although the Gospel of Mark records a life that is absolutely according to and for God’s New Testament economy, we still need spiritual sight in order to see what is revealed in this Gospel. If we do not have this spiritual sight, we may regard the Gospel of Mark merely as a book of stories. Without such a sight, we shall not realize that it is a biography of a life that is fully according to and for God’s New Testament economy. Actually, the life presented in Mark is the reality, substance, and pattern of God’s New Testament economy