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马可福音生命读经 · 第57篇

一种完全照著神新约经纶，并为著神新约经纶的生活（六）

A Life Fully According to and for God’s New Testament Economy (6
1读经：马可福音1:14-15;4:3,26,29，彼得前书1:23，约翰一书3:9，哥林
1
2多前书3:9，启示录14:14-16。
2Scripture Reading: Mark 1:14-15; 4:3, 26, 29; 1 Pet. 1:23; 1 John 3:9; 1 Cor. 3:9; Rev. 14:14-16
3我们在本篇信息中要交通一件非常奥秘的事。奥秘就是一件无法轻易领会的事。我们在本篇信息要来看的奥秘，就是主耶稣作为撒种者、种子、和国度这个奥秘。撒种者、种子和国度，都是主耶稣基督这奇妙、包罗万有人位的一部分。我们要看见，在马可福音里，撒种者是一个人位，种子是一个人位，国度也是一个人位。
3In this message we shall consider a matter that is very mysterious. A mystery is something that cannot easily be understood. The mystery we shall consider in this message is the mystery of the Lord Jesus as the Sower, the seed, and the kingdom. The Sower, the seed, and the kingdom are all part of a wonderful, all-inclusive Person, the Lord Jesus Christ. As we shall see, in the Gospel of Mark the Sower is a person, the seed is a person, and the kingdom is a person
主的生活与工作
THE LORD’S LIFE AND WORK
4在路加十七章二十节：『法利赛人问神的国几时来到，』耶稣回答说，『神的国来到，不是观察得到的；人也不得说，看哪，在这里，或说，在那里；因为看哪，神的国就在你们中间。』（21。）我们将这一节与路加十七章二十二至二十四节连在一起来看时，可以证明神的国就是救主自己；当法利赛人问祂国度的事时，祂就在他们中间。因为主自己就是国度，祂无论在那里，神的国就在那里。
4In Luke 17:20 the Lord was “questioned by the Pharisees as to when the kingdom of God comes.” In His answer He said to them, “The kingdom of God does not come with observation; nor will they say, Look, here! Or, There! For behold, the kingdom of God is among you.” When considered along with Luke 17:22-24, these verses prove that the kingdom of God is the Savior Himself, who was among the Pharisees when He was asked by them concerning the kingdom. Because the Lord Himself is the kingdom, wherever He is, there is the kingdom of God
5主耶稣受浸以后，那灵降在祂身上。然后主就开始祂工作并尽职事的行动。我们看见，祂的生活和工作之间没有差别。祂的生活就是祂的工作，祂的工作就是祂的生活。我们可以说，主耶稣是活祂的工作，祂是活一种职事。主过著一种传讲、教训、赶鬼、医病、并洁净痳疯的生活。对祂来说只有一件事，就是祂的生活，这生活就是祂的工作、行动和职事。主无论作甚么，讲甚么，到那里去，这些都是祂生活的一部分。当主耶稣在地上行动，活出神的生活时，祂对不幸的人传扬福音，向黑暗中的人教训真理，为被鬼附的人赶鬼，医治病人，并洁净痳疯。这是马可一章所描绘的。然后，我们在马可二章和三章看见，主耶稣赦免人的罪，叫他们与祂一同欢乐坐席；主以自己作他们的义，在外面遮盖他们，且以自己作他们的生命，在里面充满他们。然后，祂就成了他们的满足与释放。
5After the Lord Jesus was baptized, the Spirit descended upon Him. Then the Lord went forth in His move to work, to minister. We have seen that with Him there was no difference between life and work. His life was His work, and His work was His life. We may say that the Lord Jesus lived His work; He lived a ministry. The Lord lived a life of preaching, teaching, casting out demons, healing the sick, and cleansing the lepers. With Him there was just one thing—His life, which was His work, His move, and His ministry. Whatever the Lord did, whatever He spoke, and wherever He went were all part of His life. As the Lord Jesus moved on earth, living a life of God, He preached the gospel to the miserable people, He taught the truth to those in darkness, He cast out demons from the possessed ones, He healed the sick, and He cleansed the leper. This is portrayed in chapter one of the Gospel of Mark. Then in Mark 2 and 3 we see that the Lord Jesus brought people into the forgiveness of sins and into joyfully feasting with Himself as their righteousness to cover them outwardly and as their life to fill them inwardly. Then He became their satisfaction and liberation.
6在至圣所里说话的人在马可四章，主耶稣到海边去。一节说，『耶稣又在海边施教；有大批群众聚集到祂那里，祂只得上船坐下；船在海里，群众都朝著海站在岸上。』这里的船表征召会，岸上表征犹太国，海表征外邦人。
6A MAN SPEAKING IN THE HOLY OF HOLIES In chapter four of Mark the Lord Jesus went to the seashore. Mark 4:1 says, “And again He began to teach beside the sea; and a very great crowd was gathered to Him, so that He got into a boat to sit in the sea, and all the crowd were on the land facing toward the sea.” Here the boat signifies the church, the land signifies the Jewish nation, and the sea signifies the Gentiles
7对主耶稣来说，马可四章的船成了祂的至圣所。有人听见也许会说，『你怎能说船成了主耶稣的至圣所？至圣所必须是在殿里。』关于这点，我要说，一个地方是不是至圣所，不在于那个地方的本身；而是在于神。神若在一个地方，那地方就是至圣所。这意思是说，既然主耶稣就是神的自己，所以马可四章里祂在其中说话的那只船，就是至圣所。当主从船上说话的时候，其实就是神在说话。在旧约时，神是在至圣所，从约柜的遮罪盖那里说话。到马可四章的时候，神越过了那个至圣所，新的至圣所就是主耶稣所在的船。你们若不相信这点，就指明你们还没有被了结。你们若被了结，就会看见在马可四章，门徒在船里与主耶稣同在，那船就是至圣所。请记得，在船里说话的那一位就是神自己。那在至圣所里说话的神，现今在船里说话。有一个人在至圣所里说话，这人就是说话的神。
7For the Lord Jesus the boat in Mark 4 became His Holy of Holies. When some hear this, they may say, “How can you say that a boat became the Holy of Holies for the Lord Jesus? The Holy of Holies must be in the temple.” To this I would say that whether a certain place is the Holy of Holies does not depend on the place itself; rather, it depends on God. If God is in a certain place, that place is the Holy of Holies. This means that, since the Lord Jesus is the very God, the boat in which He was speaking in Mark 4 was the Holy of Holies. When the Lord was speaking from the boat, it was actually God who was speaking. In the Old Testament God spoke in the Holy of Holies, from the covering of the ark. By the time of Mark 4, that Holy of Holies had been passed over by God, and the new Holy of Holies was the boat where the Lord Jesus was. If you do not believe this, it may be an indication that you still have not been terminated. If you have been terminated, you will see that in Mark 4 the disciples were with the Lord Jesus in the boat that was the Holy of Holies. Remember, the One in this boat speaking the word was actually the very God. The God who spoke in the Holy of Holies was now speaking in the boat. In this Holy of Holies a Man was speaking, and this Man was the speaking God
主撒种
THE LORD’SS OWING OF THE SEED
8我们已经看过，主耶稣在祂的福音服事里，传讲、教训、赶鬼、医病、洁净痳疯，又使祂所摸的人罪得赦免，将他们带入一种与祂同享筵席的光景里，满有喜乐、满足与自由。那些摸祂的人，也许并不知道他们身上实际所发生的事。主耶稣在一至三章所作的事，我们在四章才看见解释。
8We have seen that in His gospel service, the Lord Jesus preached, taught, cast out demons, healed the sick, cleansed the lepers, and brought those whom He touched into the forgiveness of sins, and into a condition of feasting with Him, with joy, satisfaction, and freedom. It may have been that those who touched Him wondered what had actually happened to them. In chapter four we have a definition of what the Lord Jesus was doing in chapters one through three.
9主耶稣在前三章服事完以后，在四章一节上船，『用比喻教训他们许多事。』（2。）第一个比喻是撒种的比喻，（1～20，）开头是这样说的：『看哪，那撒种的出去撒种。』（3。）这指明在马可福音前三章，凡主所作的都是在撒种。譬如，主耶稣在一章十四至二十节传福音说，『时期满了，神的国已经临近了。你们要悔改，相信福音。』（15。）因著主是在传福音，我们可能仅仅将祂当作一个传道人。但撒种的比喻表明主是撒种的人，意思是说，祂在传福音时，不仅是传道人，也是撒种者。撒种者与传道人有很大的差别。表面看来，主耶稣是传道人，但实际上祂是撒种者。至于教训真理、赶鬼、医病、与洁净痳疯，情形也是一样。表面看来，主是教师，实际上祂是撒种者。照样，表面看来，祂是在赶鬼、医病、并洁净痳疯，但祂作这些事时，实际上是撒种者。当祂传扬福音、教训真理、赶鬼、医病、并洁净痳疯时，祂乃是撒种者。
9In 4:1, after ministering in the three foregoing chapters, the Lord Jesus got into a boat and taught the people “many things in parables” (v. 2). The first parable was the parable of the sower (4:1-20), which opens with the words, “Behold, the sower went out to sow” (v. 3). This indicates that in the first three chapters of the Gospel of Mark whatever the Lord did was a sowing of the seed. For example in 1:14-20 the Lord Jesus preached the gospel, saying, “The time is fulfilled, and the kingdom of God has drawn near. Repent and believe in the gospel!” (v. 15). Since He preached the gospel, we may regard the Lord merely as a preacher. But the parable of the sower indicates that the Lord was a Sower. This means that in preaching the gospel He was not merely a preacher but also a Sower. There is a great difference between a sower and a preacher. Apparently the Lord Jesus was a preacher; actually He was a Sower. The situation is the same regarding teaching the truth, casting out demons, healing the sick, and cleansing the leper. Apparently the Lord was a teacher; actually He was a Sower. Likewise, apparently He was One casting out demons, healing the sick, and cleansing the leper. But in doing all these things, He was actually a Sower. When He preached the gospel, taught the truth, cast out demons, healed the sick, and cleansed the leper, He was a Sower sowing the seed.
撒种的生活
A SOWING LIFE
10马可四章启示，照著神新约经纶的生活，乃是撒种的生活。主耶稣是撒种者，将祂自己当作种子撒到祂所摸的人里面。我们可以用彼得岳母得医治这个事例来说明。当主耶稣来到彼得岳母跟前，祂医治了她。一章三十一节论到这事说，『耶稣上前拉著她的手，扶她起来，烧就退了，她就服事他们。』你们以为主在这里所作的仅仅是医治病人么？祂所作的必然比医病更多。这次的医治，其实就是撒种。主医治彼得的岳母时，就将祂自己撒到她里面。当然，那时她可能觉察不出有甚么东西撒到她里面。虽然如此，有些东西从撒种的救主分赐到她里面，这却是一个事实，一个实际。主摸一个患痳疯的，并洁净了他，这也是撒种。（一40～45。）患痳疯的对主说，『你若肯，必能叫我洁净了。』（40。）主就动了慈心，伸手摸他，说，『我肯，你洁净了罢。痳疯立即离开他，他就洁净了。』（41～42。）当主耶稣摸患痳疯的，并洁净他时，你岂不相信有些东西从祂出来，撒到这蒙洁净的人里面么？当主耶稣洁净痳疯的时候，祂乃是将自己撒到那人里面。
10Mark 4 reveals that the life that lives according to God’s New Testament economy is a sowing life. The Lord Jesus as the Sower sowed Himself as a seed into the people who were touched by Him. We may take the case of the healing of Peter’s mother - in - law as an illustration. When the Lord Jesus came to Peter’s mother - in - law, He healed her. Concerning this, 1:31 says, “And coming to her, He raised her up, holding her hand; and the fever left her, and she served them.” Do you think that here the Lord was doing nothing more than healing? To be sure, He was doing much more. That healing was actually a sowing. When the Lord healed Peter’s mother - in - law, something of Himself was sown into her. Of course, at the time she probably was not conscious of anything being sown into her. Nevertheless, it is a fact, a reality, that something out from the sowing Savior had been imparted to her. The Lord was also sowing the seed when He touched the leper and cleansed him (1:40-45). The leper said to the Lord, “If You are willing, You can cleanse me!” (v. 40). Moved with compassion, the Lord touched him and said to him, “I am willing; be cleansed! And immediately the leprosy left him, and he was cleansed” (vv. 41-42). When the Lord Jesus touched the leper and cleansed him, do you not believe that something from Him was sown into the one who was cleansed? As the Lord was cleansing the leper, He was sowing Himself into him.
11得洁净的痳疯患者和彼得的岳母，也许没有觉察出是主将一些东西撒到他们里面的事实。然而，他们里面起了极大的改变。彼得的岳母痊愈后就起来服事；患痳疯的得了洁净以后，举止就不一样了。这指明一些出于主的东西已经撒到他们里面，即使他们没有觉察，也不能解释到底发生了甚么事。主在马可四章启示，祂向一班与祂接触的人所分赐的，乃是祂这位撒种者亲自撒到他们里面的种子。所以，撒种者就是主耶稣这奇妙的人位。
11The cleansed leper and Peter’s mother-in-law probably were not conscious of the fact that something had been sown into them by the Lord. However, a great change took place in their being. After Peter’s mother-in-law was healed, she served, and after the leper was cleansed, he moved in a different way. This indicates that something of the Lord had been sown into them, even though they were not conscious of it and could not explain what had taken place. In chapter four of the Gospel of Mark the Lord reveals that what was imparted to those with whom He had come in contact was the seed sown into them by Himself as the Sower. The Sower, therefore, is the wonderful Person of the Lord Jesus
国度的种子
THE SEED OF THE KINGDOM
12撒种的比喻没有题到神的国。但是主耶稣在种子的比喻中，（四～29，）清楚的说到国度。祂在二十六节说，『神的国是这样，如同人把种子撒在地上。』这启示神的国是一粒种子。你们晓得有甚么基督教的著作，指出神的国就是种子？大多数的圣经教师论到神的国时会说，国度是神执政的时代，或神行使权柄以完成祂定旨的范围。有人会说，神的国最先是在以色列子民中间；然而，等到犹太人弃绝了主耶稣，有人就说国度虚悬起来，并且要继续虚悬起来，直到来世，就是国度时代。不仅如此，这些教师会说，今世不是国度时代，仅仅是召会时代。他们说，来世，就是千年国，将是国度时代，以后便是新天新地的永远国度。我虽然不能说这些教训没有圣经根据，但我要你们注意一个事实：这并不是四章二十六至二十九节有关国度的教导。这里主的话乃是启示神的国是一粒种子。
12In the parable of the sower there is no mention of the kingdom of God. But in the parable of the seed (4:26-29) the Lord Jesus speaks clearly of the kingdom. In 26 verse 26 He says, “So is the kingdom of God, as if a man should cast seed on the earth.” This reveals that the kingdom of God is a seed. Do you know of any Christian writings which point out that the kingdom of God is a seed? Most Bible teachers, when they come to the matter of the kingdom of God, would say that the kingdom is either a dispensation for God to exercise His government, or a sphere for God to exercise His authority to accomplish His purpose. Some would say that the kingdom of God was first among the children of Israel. However, when the Jews rejected the Lord Jesus, some say that the kingdom was suspended and will continue to be suspended until the coming age, the age of the kingdom. Furthermore, these teachers would say that the present age is not the kingdom age but is merely the church age. They say that the coming age, the age of the millennium, will be the age of the kingdom, which will be followed by the eternal kingdom in the new heaven and the new earth. Although I do not say that teachings such as these do not have ground in the Scriptures, I would call your attention to the fact that this is not what is taught concerning the kingdom in 4:26-29. Here the Lord’sword reveals that the kingdom of God is a seed.
福音与国度
the gospel and the kingdom
13马可福音的开头说，『神的儿子，耶稣基督福音的开始。』福音是甚么？你们也许会说，福音就是喜信、好消息。这当然很对；然而这好消息是甚么？我年轻时，人教导我说，好消息就是约翰三章十六节所说的：『神爱世人，甚至将祂的独生子赐给他们，叫一切信入祂的，不至灭亡，反得永远的生命。』毫无疑问的，这是好消息。但我们在马可福音并没有读到任何关于神爱世人的话；反而，一章一节论到耶稣基督福音的开始。接著，一章十四节告诉我们，主耶稣来到加利利传扬神的福音。祂传扬的时候宣告说，『你们要悔改，相信福音。』（15。）这里完全没有题到主耶稣传讲神的爱，或说时候到了，我们要信祂好得著永远的生命。主耶稣在一章十五节说，时期满了，神的国已经临近了；因此，我们要悔改，相信福音。我们若仔细读一章十四至十五14节，就会看见福音实际上就是神的国。十四节说，主耶稣传扬神的福音；十五节说主宣告神的国已经临近了。因为神的国已经临近了，人就应当悔改，相信福音。我们在这里看见，福音与神的国是同义辞。国度就是福音，福音也就是国度。如果神的国仅仅是神行使祂权柄的领域，或是祂执行祂行政的时代，这样的国就不太可能成为我们的福音。但马可福音却启示，神的国就是福音；当主耶稣传讲神的福音时，祂乃是传讲神的国。
13The Gospel of Mark opens with these words: “The beginning of the gospel of Jesus Christ, the Son of God.” What is the gospel? Perhaps you would say the gospel is the glad tidings, the good news. This, of course, is correct. But what is the good news? When I was young, I was taught that the good news is what is spoken of in John 3:16: “For God so loved the world that He gave His only begotten Son, that every one who believes in Him should not perish, but have eternal life.” There can be no doubt that this certainly is good news. However, in the Gospel of Mark we do not read anything about God loving the world. Instead, 1:1 speaks of the beginning of the gospel of Jesus Christ. Then we are told in 1:14 that the Lord Jesus came into Galilee preaching the gospel of God. In His preaching He declared, “Repent and believe in the gospel!” There is not a word here that the Lord Jesus preached about God’s love or that He said the time had come to believe in Him that we might have eternal life. In 1:15 the Lord Jesus said that the time is fulfilled and the kingdom of God has drawn near. Therefore, we need to repent and believe in the gospel. If we read 1:14 and 15 carefully, we shall realize that the gospel is actually the kingdom of God. Verse says that the Lord Jesus preached the gospel of God, and verse 15 says that the Lord declared that the kingdom of God had drawn near. Because the kingdom of God had drawn near, people should repent and believe in the gospel. Here we see that the gospel and the kingdom of God are synonymous. The kingdom is the gospel, and the gospel is the kingdom. If the kingdom of God were only a sphere for God to exercise His authority or a dispensation for Him to administer His government, it is not likely that such a kingdom could be a gospel to us. But in Mark it is revealed that the kingdom of God is the gospel. When the Lord Jesus preached the gospel of God, He preached the kingdom of God.
国度的定义
A DEFINITION OF THE KINGDOM
14神的国是甚么？严格的说，神的国是一个人位；这人位就是神的儿子成为肉体，来作人子，名叫耶稣基督。首先，这位奇妙的人位，来作撒种者。其次，祂就是自己作为撒种者所撒的种子。当撒种者把种子撒到我们里面时，1这就是国度。我们可以说，照林前三章九节来看，国度就是神的耕地，农场。所以，国度就是撒种者将种子撒到人里面去。今天，这国度乃是神的农场；而这农场就是正当的召会生活。
14What is the kingdom of God? Strictly speaking, the kingdom of God is a Person, and this Person is the Son of God incarnated to be the Son of Man with the name Jesus Christ. First this wonderful Person came as the Sower. Second, He is the seed sown by Himself as the Sower. When the Sower sows the seed into us, this is the kingdom. We may say that, according to Corinthians 3:9, the kingdom is God’s farm. Therefore, the kingdom is the Sower sowing the seed into human beings. Today this kingdom is the farm of God, and this farm is the proper church life.
15神的农场里生长甚么？神的农场乃是生长基督。这不仅是马可福音的观念，也是新约别卷书的观念。譬如，彼得前书说，『你们蒙了重生，不是由于能坏的种子，乃是由于不能坏的种子，是藉著神活而常存的话。』（彼前一23。）我们在这里看见，我们从神而生是因为我们里面有神的种子。在新约的最后一卷书启示录中，我们看见福音书中所撒的种子有了收成。在福音书里，主耶稣是撒种者；但在启示录十四章中，祂将以收割者的身分来临。主在福音书所撒的，在书信里生长；至终，将在启示录十四章成熟，并且收割。我们来看启示录十四章十四至十五节：『我又观看，看哪，有一片白云，云上坐著一位好像人子，头上戴著金冠冕，手里拿著快镰刀。又有一位天使从殿中出来，向那坐在云上的大声喊著说，伸出你的镰刀来收割，因为收割的时候到了，地上的庄稼已经熟了。』这庄稼将是成熟信徒的集大成。至终，这班信徒要与主耶稣一同作王。我们一直强调一个事实，就是我们在马可福音看见一种照著神新约经纶的生活。主耶稣在传讲、教训、赶鬼、医病、与洁净痳疯时，无论作了甚么，都是照著神新约的经纶。现在我们在马可四章看见，这种生活是一种撒种的生活。这种照著神新约经纶，并为著神新约经纶的生活，乃是一种撒种的生活。
15What is growing on God’s farm? God’s farm grows Christ. This is the concept not only of the Gospel of Mark, but also of other books in the New Testament. For example, in his first Epistle Peter says, “Having been regenerated, not of corruptible seed, but of incorruptible, through the living and abiding word of God” (1 Pet. 1:23). Here we see that we have been born of God because we have the seed of God within us. In the last book of the New Testament, Revelation, we have the harvest of the seed sown in the Gospels. In the Gospels the Lord Jesus was the Sower. But in Revelation 14 He will come as the Reaper. What was sown by the Lord in the Gospels grows in the Epistles. Eventually, it will ripen in Revelation 14, and there will be the harvest. Consider Revelation 14:14 and 15: “And I saw, and behold, a white cloud, and on the cloud One sitting like the Son of Man, having a golden crown on His head and a sharp sickle in His hand. And another angel came out of the temple, crying with a loud voice to Him who sat on the cloud, Send forth Your sickle and reap, for the hour to reap has come, because the harvest of the earth is ripe.” This harvest will be the aggregate of the mature believers. Eventually, these believers will be kings with the Lord Jesus. We have been emphasizing the fact that in the Gospel of Mark we see a life that lives according to God’s New Testament economy. Whatever the Lord Jesus did in preaching, teaching, casting out demons, healing the sick, and cleansing the leper was according to the New Testament economy of God. Now in chapter four of Mark we see that this life is a sowing life. The life that is according to and for God’s New Testament economy is a life of sowing