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马可福音生命读经 · 第56篇

一种完全照著神新约经纶，并为著神新约经纶的生活（五）

A Life Fully According to and for God’s New Testament Economy (5
1读经：马可福音1:1,4,9-10。我们在前篇信息已经看过马可一章一节里，『耶稣基督福音的开始』这句话的意义。现在我们要来看四节里『浸』这个字。
1Scripture Reading: Mark 1:1, 4, 9-10 In the foregoing message we considered the significance of the phrase “the beginning of the gospel of Jesus Christ” in 1:1. Let us now go on to consider the word “baptism” in verse 4
为著新的开始而有所了结
TERMINATION FOR A NEW BEGINNING
2四节说，『约翰出来了，在旷野施浸，传悔改的浸，使罪得赦。』我们在这里看见，约翰出来传悔改的浸。为人施浸就是将他埋进水里。这种埋葬乃是了结。了结一件东西最好的路就是埋葬。当那些来到约翰那里的人受浸时，他们就被埋葬、了结了。
2Verse 4 says, “John the baptizer came in the wilderness, preaching a baptism of repentance for forgiveness of sins.” Here we see that John came forth to preach the baptism of repentance. To baptize a person is to bury him in water. Such a burial is a matter of termination. The best way for something to be terminated is for it to be buried. When those who came to John were baptized, they were buried, terminated
3施浸者约翰传悔改的浸，使罪得赦。凡是真诚悔改，来到约翰跟前的人，他就为他们施浸。约翰为悔改的人施浸，将他们埋葬。一章一节有开始，一章四节有了结。若没有了结，就没有新的开始。我们相信了主耶稣以后，为甚么要受浸？我们受浸是为著埋葬老旧的生命，包括我们自己。每当一个人悔改，相信主，我们就该为他施浸，将他埋葬，来了结他的老旧生命与自己。这种了结乃是为著新的开始。
3John the Baptist preached a baptism of repentance for the forgiveness of sins. Whoever came to John in genuine repentance would then be baptized by him. The repentant ones were buried in baptism by John. In 1:1 we have a beginning, and in 1:4, a termination. If there is no termination, there cannot be a new beginning. Why were we baptized after we believed in the Lord Jesus? We were baptized in order to bury our old life, including ourselves. Whenever a person repents and believes in the Lord, we should terminate the old life and old self of that one by baptizing him, by burying him. This termination is for a new beginning
耶稣基督受浸
THE BAPTISM OF THE LORD JESUS
4马可一章九节论到主耶稣受浸说，『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。』主耶稣愿意受浸，愿意被埋葬。主耶稣为甚么受浸？虽然从一面说，祂没有甚么需要埋葬的，特别是祂没有甚么老旧的事物需要埋葬，然而祂是一个人；祂既然是人，就是旧造的一部分。主耶稣若与旧造无分无关，祂怎能成为旧造的救主？
4Mark 1:9 speaks of the baptism of the Lord Jesus: “And it came about in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John.” The Lord Jesus was willing to be baptized; He was willing to be buried. Why was the Lord Jesus baptized? Although in one sense with Him there was nothing that needed to be buried, in particular nothing old, the Lord was nevertheless a man, and as a man He was part of the old creation. If the Lord Jesus did not have anything to do with the old creation, how could He be the Savior of the old creation
5照约翰一章一节和十四节来看，话就是神，成了肉体。在圣经里，『肉体』是一个消极的辞。神不是造了一个肉体，乃是造了一个人。约翰福音为甚么不说，话成了人？一章十四节清楚的说，话成了肉体，而不是话成了人。当耶稣从拿撒勒到约翰那里，祂所有的乃是一个肉体。
5According to John 1:1 and 14, the Word, which was God, became flesh. The word “flesh” is a negative term in the Scriptures. God did not create a flesh; God created a man. Why, then, does the Gospel of John not say that the Word became man? John 1:14 clearly says not that the Word became a man, but that the Word became flesh. When Jesus came from Nazareth to John, He had a body of flesh.
6保罗在这件事上非常谨慎。他在罗马八章三节说，基督是在罪之肉体的样式里来的。堕落的人已经成为罪的肉体，但主耶稣只有罪之肉体的样式；祂并没有罪。正如那在旷野被举起来，为著救赎堕落以色列人的铜蛇一样，只有蛇的样式、形状，而没有蛇的性质；照样，主耶稣也只有罪之肉体的样式，而没有罪之肉体的性质。主耶稣成为人的时候，人类已经堕落了。但主耶稣里面是没有罪的。祂里面虽然没有罪，但祂的人性还在罪之肉体的样式里。
6Concerning this matter, Paul was very careful. In Romans 8:3 he says that Christ came in the likeness of the flesh of sin. Fallen man had become the flesh of sin. But the Lord Jesus had only the likeness of the flesh of sin; He did not have sin. Just as the brass serpent lifted up in the wilderness for the redemption of the fallen Israelites had only the likeness, the form, of a serpent but not the nature of a serpent, so the Lord Jesus had only the likeness of the flesh of sin, not the nature of the flesh of sin. By the time the Lord Jesus became a man, mankind had fallen. However, within the Lord Jesus there was no sin. Although there was no sin in Him, yet His humanity was still in the likeness of the flesh of sin
7一面，主耶稣是神子，这是指祂的神性。另一面，祂是人子，这是指祂的人性。就著祂的神性来说，主耶稣不必受浸。但就著祂的人性来说，祂是人类的一员，所以需要受浸。主耶稣是人，就需要被了结、被埋葬。圣经当然没有说主耶稣受浸时悔改。因为祂没有甚么可悔改的，所以祂不必悔改。主没有罪，祂从来没有犯过罪。祂既然没有罪性，又没有罪行，祂就不必悔改。虽然如此，祂的人性还是与旧造有关，因此祂需要受浸。主的受浸，就是甘愿将自己摆在一边。
7On the one hand, the Lord Jesus was the Son of God. This is a matter of His deity. On the other hand, He was the Son of Man. This is a matter of His humanity. With respect to His deity, there was no need for the Lord Jesus to be baptized. But with respect to His humanity, to His being a man among men, there was the need for Him to be baptized. The Lord Jesus as a man needed to be terminated, to be buried. Of course, the Bible does not say that at the time of His baptism the Lord Jesus repented. Because He had nothing of which to repent, there was no need for Him to repent. The Lord did not have sin, and He never sinned. Because He had neither sin nor sins, He did not need to repent. Nevertheless, He had a humanity that was related to the old creation, and for this reason He needed to be baptized. In His baptism the Lord was willing to have Himself put aside
那灵降在主耶稣身上
THE SPIRIT UPON THE LORD JESUS
8马可一章十节告诉我们，主耶稣从水里上来所发生的事：『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。』在主耶稣受浸以前，已经有父神在祂里面作素质。祂受浸以后，灵神降在祂身上。因此，主耶稣里面有神圣的素质，身上有神的灵。祂里面既有父作祂的素质，身上有灵作祂的能力，来为著祂的行动与工作，祂就开始尽职。在主耶稣的行动、工作上，祂不是一个仅仅有道德或伦理的人，也不是一个宗教人士。主耶稣乃是一个绝对属神的人。
8Mark 1:10 tells us what happened when the Lord Jesus came up out of the water: “And immediately, coming up out of the water, He saw the heavens being parted, and the Spirit as a dove coming down to Him.” Before this time, the Lord Jesus already had God the Father within Him as the essence of His being. After His baptism, God the Spirit descended upon Him. Therefore, within Him the Lord Jesus had the divine essence, and upon Him He had the Spirit of God. As the One with the Father within Him as His essence and the Spirit upon Him as the power for His move and work, He began to minister. In His move, His work, the Lord Jesus was not a person merely of morality or ethics, and He was not a person of religion. Rather, the Lord Jesus was a person absolutely of God.
9主耶稣受浸后，那灵降在祂身上，因此祂就成为一个里里外外绝对属神的人。祂里面有父神作素质；外面有神的灵作祂行动、行事、尽职并传讲的能力。这样，祂就成了一个神人，而不是一个文化人、宗教人，也不仅仅是有伦理或道德的人。
9After His baptism, with the Spirit upon Him, the Lord Jesus was a person absolutely of God inwardly and outwardly. Inwardly He had God the Father as His essence; outwardly He had the Spirit of God as His power to move, act, minister, and preach. In this way He became not a person of culture, religion, or merely ethics or morality, but a person of God
完全在神的国里
WHOLLY IN THE KINGDOM OF GOD
10主耶稣在地上行动时，作了甚么？祂曾否教导伦常道德？祂曾否强调宗教、文化或教育？祂曾否告诉人要守神所颁布的十诫？主耶稣在祂的行动中没有这么作。祂完全在另一个国度，就是神的国里。祂不在律法、道德、伦理、宗教或文化的国度里，乃是完完全全在神的国里。神的国是甚么？我们可以放胆的说，神的国实际上就是神自己。让我们用动物的国来说明。动物的国当然是由动物组成的。若没有动物，就没有动物的国。人的国原则也是一样；人的国就是人类。照样，神的国就是神自己。主耶稣是一个属神的人。凡祂所作、所传讲、所教导的，祂的行事为人、职事，全都在神的国里。
10In His move on earth, what did the Lord Jesus do? Did He teach ethics or morality? Did He emphasize religion, culture, or education? Did He tell people to keep the Ten Commandments given by God? These are not the things the Lord Jesus did in His move. He was altogether in another kingdom, the kingdom of God. He was not in the kingdom of law, morality, ethics, religion, or culture. He was wholly in the kingdom of God. What is the kingdom of God? We may be so bold as to say that the kingdom of God is actually God Himself. Let us use the animal kingdom as an illustration. The animal kingdom, of course, is composed of animals. If there were no animals, there would not be an animal kingdom. The principle is the same with the kingdom of man. The kingdom of man is mankind. In a similar way, the kingdom of God is God Himself. The Lord Jesus was a man of God. Whatever He did, whatever He preached and taught, the way He behaved and ministered—everything was in the kingdom of God
11孔子教导人伦理，他是在伦理的国度里。伦理好是好，但不是神的国。摩西强调遵守律法，他是在律法的国度里。这国度虽然也好，却不是神的国。大祭司亚伦教导百姓正确敬拜神的路；因此，亚伦是在祭司体系的国度里。这虽然也不错，但还不是神的国。
11Confucius taught ethics, and he was in the kingdom of ethics. Ethics is good, but it is not the kingdom of God. Moses emphasized the keeping of the law, and he was in the kingdom of law. This kingdom is also good, but it is not the kingdom of God. Aaron the high priest taught the people the proper way to worship God. Thus, Aaron was in the kingdom of the priesthood. This too was good, but it is not the kingdom of God
12当主耶稣出来尽职时，祂没有教导伦理、遵守律法、或神的祭司事奉。祂乃是在神的国里生活、行动、行事、为人。正如我们看见的，神的国就是神自己。
12When the Lord Jesus came out to minister, He did not teach ethics, the keeping of the law, or the priestly service of God. He lived, moved, and acted in the kingdom of God. As we have seen, the kingdom of God is God Himself.
13主福音服事的内容我们在一章十四至四十五节看见，主福音服事的内容是：传扬福音、（14～20、）教训真理、（21～22、）赶逐污鬼、（23～28、）医治病人、（29～39、）洁净痳疯。（40～45。）这些不是伦理、道德、文化、哲学或宗教，而是主耶稣事奉神的方式。祂藉著传扬福音、教训真理、赶逐污鬼、医治病人、并洁净痳疯来事奉神。
13THE CONTENTS OF THE LORD’S GOSPEL SERVICE In 1:14-45 we see the contents of the Lord’s gospel service: 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). These are not matters of ethics, morality, culture, philosophy, or religion. These are the ways the Lord Jesus served God. He served God by preaching the gospel, teaching the truth, casting out demons, healing the sick, and cleansing the leper
14圣经并没有说主耶稣的工作是传扬福音、教训真理、赶逐污鬼、医治病人、并洁净痳疯。反之，新约指明，主耶稣的工作乃是祂的行动。祂受浸，那灵降在祂身上以后，祂是藉著传扬、教训、赶鬼、医病、并洁净痳疯而有所行动。当祂走到加利利时，祂向人传扬。当祂来到迦百农时，祂教训人，并赶逐污鬼，后来又医治彼得的岳母。不仅如此，祂在尽职事的行动中，遇见一个长大痳疯的，就洁净了他。
14The Bible does not say that the work of the Lord Jesus was to preach the gospel, teach the truth, cast out demons, heal the sick, and cleanse the leper. Instead, the New Testament indicates that this was His move. After He was baptized and after the Holy Spirit descended upon Him, He moved in the way of preaching, teaching, casting out demons, healing the sick, and cleansing the leper. When He moved into Galilee, He preached. When He came to Capernaum, He taught. He also cast out an unclean spirit, and later He healed Peter’s mother-in-law. Furthermore, in His move in His ministry He met a leper and cleansed him
生活与工作并无分别
NO DISTINCTION BETWEEN LIFE AND WORK
15这些是主的工作、行动，还是主的生活？事实上，这很难讲，因为祂的生活就是祂的工作，祂的工作就是祂的行动。主耶稣不断的生活、工作与行动。祂日夜生活，日夜工作并行动。祂的工作就是祂的生活，而祂的行动就是祂的所是。因这缘故，我们不能说主耶稣作了多少工。祂随时随处作工，因为祂的工作就是祂的生活，祂的生活就是祂的行动，而祂的行动就是祂的工作。对祂来说，祂的生活、工作和行动并没有分别。主耶稣生活的每一面都是一样的。但我们把上班、上学、家庭和召会之间的生活，全都分开。我们可以很容易的指出，我们每天工作有几个小时。但你能说出主耶稣每天工作几个小时么？祂拨出甚么时间用饭？这里的点是说，主耶稣不断的在生活、工作、行动。祂的传扬与教训就是祂生活的一部分。赶鬼、医病、并洁净痳疯，也都是主耶稣生活的一部分。对祂来说，生活与工作没有分别。
15Was all this the Lord’s work, His move, or His life? Actually, it is difficult to say, for His life was His work, and His work was His move. The Lord Jesus was continually living, working, and moving. Day and night He lived, and day and night He worked and moved. His work was His living, and His move was His being. For this reason, we cannot say how much the Lord Jesus worked. He worked everywhere and all the time because His work was His life, His life was His move, and His move was His work. With Him there was no difference between His life, His work, and His move. With the Lord Jesus every aspect of His life was the same. We, however, may divide up our life between work, school, family, and church. We can easily point out how many hours we work each day. But can you say how many hours the Lord Jesus worked every day? What time was set apart for His meals? The point here is that the Lord Jesus was always living, working, and moving. His preaching and teaching were part of His living. Casting out demons, healing the sick, and cleansing the leper were also part of the living of the Lord Jesus. With Him there is no distinction between life and work.
16我们或许以为主耶稣才能这样生活，我们不能。今天，我们都应当过一种传扬、教训、赶鬼、医病、并洁净痳疯的生活。照圣经来看，雇用传道人以专业人员的身分来作工，这种普遍的作法是不对的。每一位信徒都该过一种传扬、教导、赶鬼并医病的生活。我们若这样生活，无论我们到那里去，我们的生活就是我们的传扬，因为我们是过传扬的生活。照样，我们也会活出一种赶鬼的生活。许多人沉溺在一些邪恶、属世的事物中，因为他们是被鬼附著的。我说到这一点，目的在于指出主耶稣乃是活出神的生活，这种生活就是传扬、教训、赶鬼、医病、并洁净痳疯，这不是文化、宗教、哲学，也不仅仅是伦理、道德的生活。这种生活乃是神的生活，是自然而然的传扬、教训、赶鬼、医治并洁净人。我们众人若都过这种生活，那么一段时间以后，我们所在的地方，情形就会完全改观。然而，我们所强调的生活，其本身就是神的生活，是一种完全照著祂新约经纶，并为著祂新约经纶的生活。
16We may think that the Lord Jesus was able to live such a life, but we cannot. Today we all should live a life of preaching, teaching, casting out demons, healing the sick, and cleansing the lepers. The common practice of hiring preachers to work as professionals is not right according to the Scriptures. Every believer should live a life of preaching, teaching, casting out demons, and healing the sick. If we live in this way, wherever we go, our life will be our preaching, for we live a preaching life. Likewise, we shall also live a life of casting out demons. Many indulge in certain evil, worldly things because they have been possessed by demons. My point in speaking concerning this is that the Lord Jesus lived a life of God, and this is a life of preaching, teaching, casting out demons, healing the sick, and cleansing the lepers. It is not a life of culture, religion, philosophy, or mere ethics or morality. The life that is the life of God automatically preaches, teaches, casts out demons, heals, and cleanses. If we all live this kind of life, the situation in our locality will be different after a period of time. However, the matter we are emphasizing is the life itself, the life of God fully according to and for His New Testament economy
THE RESULT OF LIVING
照著神经纶生活的结果
ACCORDING TO GOD’SECON O MY
17我们已经看见，主福音服事的内容包括传扬福音、教训真理、赶逐污鬼、医治病人、并洁净痳疯。我们在二章一节至三章六节，看见完成福音服事的路：赦免病者罪；（二～12；）同罪人坐席；（二13～17；）从者快乐，无需禁食；（二～22；）宁顾从者饥饿，不顾宗教规条；（二23～28；）宁顾苦者得释，不顾宗教仪式。（三1～6。）今天我们身为基督徒，生活中必须有这些内涵。你们若过神的生活，一段时间后，你们的一些同事就会经历赦罪。然后他们会享受主作筵席；有主耶稣作他们的公义，遮盖他们；并享受祂作生命，使他们得著充满和满足。这样，这等人就会有自由。你与他们接触以前，他们是在定罪之下，没有真正的喜乐、满足或自由。但因著你传福音，不单是用话语传，更是用生活来传，真理就照耀他们，他们的罪就得蒙赦免了。这是我们完全照著神新约经纶生活的结果。
17We have seen that the contents of the Lord’s gospel service include preaching the gospel, teaching the truth, casting out demons, healing the sick, and cleansing the leper. In 2:1 — 3:6 we see the ways of carrying out the gospel service: forgiving sins (2:1-1 2), feasting with sinners (2:1 3-1 7), causing His1 followers to be merry without fasting (2:18-22), caring for His followers’ hunger rather than for religion’s 18 regulation (2:23-28), and caring for the relief of the suffering one rather than for the ritual of religion (3:1-6). All these matters should be found in our living as Christians today. If you live a life of God, after a period of time certain of your colleagues may experience the forgiveness of sins. Then these ones will enjoy the Lord as a feast, having the Lord Jesus as righteousness for their covering and as life for their filling and satisfaction. Then such ones will have freedom. Before you came in contact with them, they were under condemnation and had no real joy, satisfaction, or freedom. But as a result of your gospel preaching, not merely by words but by life, the truth shines into them and they have the forgiveness of sins. This is the result of our living a life fully according to the New Testament economy of God.
18一种完全照著神新约经纶，并为著神新约经纶的生活，和宗教完全不同。宗教著重人的努力；神的经纶却完全是生命的事。
18A life that is fully according to and for God’s New Testament economy is very different from religion, which emphasizes human effort. God’secon o my is altogether a matter of life
照著神而生活的各方面
ASPECTS OF A LIFE ACCORDING TO GOD
19我们在三章七至三十五节看见五项福音服事的辅助动作，就是避开群众；（7～12；）选立使徒；（13～；）因需废食；（20～21；）捆绑撒但，洗劫其家；（22～30；）不认亲属，只认行神旨者。（31～。）我们若照著神新约的经纶生活，就会避开群众的拥挤而有祷告，好知道神的意愿，乃是要别人也像我们一样的生活。不仅如此，我们会顾到神的需要，而不是顾到自己的吃喝。我们也能捆绑撒但，洗劫他的家。同时，我们会否认天然的关系，而留在属灵生命的关系里。所有这些并不是一种属乎伦理、道德、宗教或文化之生活的各方面，而是属乎神，并照著神而生活的各方面。这种生活在宗教、文化或伦理之外，乃是一种活出神作一切的生活。我们需要对以下这事实有深刻的印象：马可福音不仅仅是一卷故事书或传记；马可福音这卷书陈明神的生活，就是一种活神并彰显神的生活。这种生活完全照著神新约的经纶，并为著神新约的经纶。
19In 3:7-35 we see five auxiliary acts for the gospel service: avoiding the crowd’s pressing (vv. 7-12), appointing the apostles to preach (vv. 13-19), not eating because of urgent need (vv. 20-21), binding 19 Satan and plundering his house by the Holy Spirit (vv. 22-30), and not remaining in the relationship of the natural life but of the spiritual life (vv. 31-35). If we 35 live a life according to God’s New Testament economy, we shall stay away from the crowd and then pray in order to know God’s will concerning others’ living the way we are living. Furthermore, we shall care for God’s need, not for our eating. We shall also bind the enemy and plunder his house. At the same time, we shall deny the natural relationship and remain in the relationship of the spiritual life. All these are aspects not of a life of ethics, morality, religion, or culture, but of a life that is of God and according to God. Such a life is outside religion, culture, and ethics. This is a life that lives out God as everything. We need to be impressed with the fact that the Gospel of Mark is not merely a book of stories or a biography. The Gospel of Mark is a book that presents a life of God, a life that lives God and expresses Him. This is a life fully according to and for the New Testament economy of God.