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马可福音生命读经 · 第60篇

一种完全照著神新约经纶，并为著神新约经纶的生活（九）

A Life Fully According to and for God’s New Testament Economy (9
1读经：马可福音8:27-31;9:30-31;10:32-34，约翰福音20:31，哥林多后书1:21-22，加拉太书2:20。在马可八章二十七节至九章一节，主耶稣被人认出是基督。接著祂就首次揭示祂的死与复活。祂在伯赛大医治瞎子后，（八22～26，）紧接著就有这种启示，这是非常有意义的。主耶稣将自己揭示出来以前，医治了一个瞎子；这指明我们若要看见基督和祂的死与复活，我们的瞎眼必须先得著医治。
1Scripture Reading: Mark 8:27-31; 9:30-31; 10:32-34; John 20:31; 2 Cor. 1:21-22; Gal. 2:20 In 8:27—9:1 the Lord Jesus is recognized as being the Christ. Then He goes on to unveil for the first time His death and resurrection. It is very significant that this unveiling comes immediately after the healing of a blind man in Bethsaida (8:22- 26). Before the Lord Jesus unveiled Himself, He healed a blind man. This indicates that in order to see Christ and His death and resurrection, we need to be healed of our blindness
2主耶稣虽然医治了门徒的瞎眼，但他们还是不能看见祂是谁，也不明白祂的死与复活。我们若将八章二十七节至九章一节与马太十六章里平行的一段作比较，就会看见有三点不同。首先，彼得在马可八章二十九节说，『你是基督。』但他在马太十六章十六节说，『你是基督，是活神的儿子。』马可在这里没有将耶稣是活神的儿子这件事包括在内。其次，主耶稣在马太十六章十八节说，『我还告诉你，你是彼得，我要把我的召会建造在这磐石上，阴间的门不能胜过她。』马可没有记载主要把召会建造在这磐石上。第三，马太十六章十九节说，『我要把诸天之国的钥匙给你，凡你在地上捆绑的，必是在诸天之上已经捆绑的；凡你在地上释放的，必是在诸天之上已经释放的。』马可没有这种记载。差别的原因在于马可简单的给了我们一本主的完整传记。马可并不在意许多道理的论点。
2Although the Lord Jesus healed the blindness of His disciples, they still were not able to see who He was. Neither could they understand His death and resurrection. If we compare 8:27—9:1 to the parallel section in Matthew 16, we shall see three points of difference. First, in 8:29 Peter says, “You are the Christ!” But in Matthew 16:16 he says, “You are the Christ, the Son of the living God.” Mark does not include here the matter of Jesus being the Son of the living God. Second, in Matthew 16:18 the Lord Jesus says, “I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.” Mark does not record anything about the Lord’s building the church upon this rock. Third, Matthew 16:19 says, “I will give to you the keys of the kingdom of the heavens, and whatever you bind on the earth shall be what has been bound in the heavens, and whatever you loose on the earth shall be what has been loosed in the heavens.” Mark has no record of this. The reason for the differences is that Mark simply gives us a full biography of the Lord. Mark is not concerned with so many doctrinal points
受膏为著将三一神
ANOINTED TO IMPART
分赐到神的子民里面
THE TRIUNE GOD TO GOD’SP EOPLE
3我们在马可八章二十九节已经看见，彼得得著耶稣是『那基督』（直译）的启示。『那基督』这个名称是甚么意思？我们晓得，希腊文Christos意即受膏者。照旧约的豫表看，一个人受膏总是有一个特别的目的。那么，主作那受膏者－基督，目的是甚么？祂受膏是为著甚么？
3We have seen that in 8:29 Peter received the revelation that Jesus is the Christ. What is the meaning of the title “the Christ”? What is the significance of this anglicized Greek word? We know that in Greek Christos means the anointed one. According to the types in the Old Testament, a person was always anointed for a particular purpose. What, then, is the purpose of the Lord’s being the Christ, the anointed One? For what purpose was He anointed?
4有人也许会说，主受膏是为著完成神的定旨，来作王、作祭司。我年轻时，弟兄会教导我，基督这名称的意思是说，神膏主耶稣，以完成神的托付。主受膏是为著完成神的定旨，并达到祂的目标。这是对的，我的确这样相信。然而对于基督这个名称的意义，这样的认识仍然有所缺欠。神膏主耶稣，是要祂完成神所托付的。这托付最重要的部分乃是要将三一神分赐到神所拣选的人里面。因此，基督作为受膏者，受了托付要将三一神分赐到祂的子民里面。马可福音没有强调主受膏是为著要作君王、祭司或申言者。我们在这卷福音书乃是看见，主耶稣为神所膏，是要完成一个托付，就是将神撒到祂的子民里面。因此，主是那受膏者基督，为著执行撒种的工作。
4Some may say that the Lord was anointed to accomplish God’s purpose, to be a King, and to be a Priest. When I was young, I was taught by the Brethren that the title Christ means that the Lord Jesus was anointed by God to carry out God’s commission. The Lord was anointed to accomplish God’s purpose and to achieve His goal. This is true, and I certainly believe it. Nevertheless, there is still something lacking in this understanding of the significance of the title Christ. The Lord Jesus was anointed by God to fulfill God’s commission. A crucial part of this commission is to impart the Triune God into God’s chosen people. Therefore, as the anointed One Christ had the commission to impart the Triune God into His people. The Gospel of Mark does not emphasize the Lord’s being anointed to be the King, the Priest, or the Prophet. Rather, in this Gospel we see that the Lord Jesus was anointed by God to fulfill the commission to sow God into His people. Hence, the Lord is the Christ, the anointed One to do the work of sowing
5保罗论到那受膏者基督说，『然而那把我们同你们，坚固的联于基督，并且膏了我们的，就是神；祂既印了我们，又赐那灵在我们心里作质。』（林后一21～22。）我们在这里看见，神使我们都联于那受膏者－基督。这里没有指明受膏者所受的托付，是要作君王或作申言者。神的受膏者基督所受的托付，乃是用神作印涂我们的元素来膏我们，并成为神的凭质作我们的分。这托付与君王职分或祭司职任毫无关系。这托付乃是将三一神撒到我们里面，藉此就把神圣的生命分赐到我们里面。你有否看见，基督这名称乃是为著完成这样的托付？你们也许曾听见有些教导强调一项事实，就是神的受膏者基督受了膏，乃是为著完成神的托付，来建立神的国，并成为君王、祭司和申言者。你们也许从来没有听过，神膏基督是为著一个特别的托付，就是将祂自己撒到我们里面，藉此把神圣的生命分赐给我们。基督受膏乃是为著将三一神作为生命的种子撒到我们里面。按照新约的启示，这是基督所受托付的第一方面，我们都必须看见这一点。基督从父所受托付的第一方面，不是来作君王或申言者；祂乃是要作撒种者，就是将三一神撒到我们里面的那一位。
5Concerning Christ, the anointed One, Paul says, “But He who firmly attaches us with you unto Christ and has anointed us is God, who has also sealed us and given the pledge of the Spirit in our hearts” (2 Cor. 1:21-22). Here we see that God has attached us all to Christ, the anointed One. Here we do not have any indication that the commission of this anointed One is to be a king or a prophet. The commission of Christ, God’san o in ted, is to anoint us with God as the element that seals us with Him and becomes a pledge of God as our portion. This commission is not related to the kingship or the priesthood. This commission is to sow the Triune God into our being and thereby to impart the divine life into us. Have you ever realized that the title Christ is for the carrying out of such a commission? Probably you have heard the teachings that emphasize the fact that, as God’s anointed One, Christ was anointed to carry out God’s commission, to establish God’s kingdom, and to be a King, a Priest, and a Prophet. Probably you have never heard before that Christ was anointed by God with the particular commission of imparting the divine life to us by sowing Himself into our being. Christ was anointed to sow the Triune God as the seed of life into us. According to the New Testament revelation, this is the first aspect of Christ’s commission, and we all need to see it. The first aspect of the commission Christ received from the Father was not to be a king or a prophet; it was to be a Sower, the One sowing the Triune God into us.
主的身位与托付
THE LORD’S PERSON AND COMMISSION
6约翰二十章三十一节说，『但记这些事，要叫你们信耶稣是基督，是神的儿子；并且叫你们信了，就可以在祂的名里得生命。』多年来，我一直受这一节的搅扰。我不明白约翰二十章三十一节为甚么不仅题到神的儿子，也题到基督。我所受的教导是说，基督是神的受膏者，为著完成神的托付，来建造国度。为甚么需要信耶稣是基督，才能有永远的生命？我以为只要我信神的儿子，就能得到永远的生命了。约翰二十章三十一节是强而有力的经文，告诉我们必须信基督，才能有永远的生命。新约说，我们能得永远的生命是藉著信神的儿子。（三16。）至终我明白，神的儿子是指主的身位，基督则是指祂的托付。我们必须信耶稣是神的儿子，因为祂是神的儿子，这身位与永远的生命有关；但为了使神的儿子能完成祂的托付，就是将祂自己分赐到我们里面作生命，祂必须是神的受膏者。主耶稣能将祂自己作为神的儿子，分赐到我们里面，使我们有永远的生命，乃是藉著祂是基督。
6John 20:31 says, “These have been written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.” For years I was bothered by this verse. I could not understand why John 20:31 spoke not only of the Son of God but also of the Christ. I had been taught that Christ was God’san o in ted One to carry out God’s commission to establish the kingdom. Why was it necessary to believe that Jesus is the Christ in order to have eternal life? I thought that as long as I believed in the Son of God, this was sufficient for having eternal life. John 20:31 is a strong verse telling us that we must believe in Christ in order to have eternal life. The New Testament says that we have eternal life by believing in the Son of God (John 3:16). Eventually, I came to understand that the Son of God refers to the Lord’s Person and that Christ refers to His commission. We need to believe that Jesus is the Son of God because His Person as the Son of God is a matter of eternal life. But in order for the Son of God to carry out His commission to impart Himself into us as life, He must be God’san o in ted One. It is by being the Christ that the Lord Jesus imparts Himself into us as the Son of God so that we may have eternal life
门徒对马可福音
THE DISCIPLES’ UNDERSTANDING
所记载之事的领会
OF THE EVENTS RECORDED IN MARK
7主耶稣在马可福音中，主要不是要训练门徒，或是要教导他们。祂无论到甚么地方，总是带著他们，好使他们观察祂的生活。他们听见主所说的，看见主所作的；观察祂如何应付许多不同的事例。那时，这些事例还没有解释出来。当祂在他们前头走，要上耶路撒冷去，他们就希奇：『他们行路上耶路撒冷去，耶稣在他们前头走，他们就希奇，跟从的人也害怕。』（十32。）
7In the Gospel of Mark the Lord Jesus does not mainly train the disciples or teach them. Instead, He brings them with Him wherever He goes so that they may observe His living. They heard what the Lord said, and they saw what He did. They observed how He dealt with many different cases. At the time, the interpretation of these cases was not given. They were amazed when He went before them to Jerusalem: “Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed, and those who followed were afraid” (10:32
8在马可福音里，主耶稣无论到那里，总是带著门徒同去。祂进入耶路撒冷时，他们同祂在一起；祂洁净圣殿时，他们同祂在一起；祂在伯大尼住宿时，他们同祂在一起；祂吃逾越节的筵席并设立主的桌子时，他们也同祂在一起；甚至祂被出卖并捉拿的时候，他们还是同祂在一起。
8Wherever the Lord Jesus went in the Gospel of Mark, He brought the disciples with Him. They were with Him when He entered Jerusalem, they were with Him when He cleansed the temple, they were with Him when He lodged in Bethany, they were with Him when He ate the Passover feast and established His table, and they were with Him when He was betrayed and arrested.
9主受死、复活并升天之后，门徒才明白照著马可福音所记载一切发生之事的意义。彼得在他第一封书信里说，『我们主耶稣基督的神与父是当受颂赞的，祂曾照自己的大怜悯，藉耶稣基督从死人中复活，重生了我们，使我们有活的盼望。』（彼前一3。）这节指明彼得的眼睛开启了，完全明白主在他身上所作的。彼得在五旬节那天以后，才明白他早期对救主的经历。彼得也许对自己说，『我现在明白了，我的主为甚么勇敢的上耶路撒冷。现在我看见了，祂受审判、钉十字架时，我也在其中。当祂钉十字架、被埋葬时，我也与祂一同钉十字架、埋葬了。祂复活的时候，我也与祂一同复活了。当时是祂带著我，现在是我带著祂，因为祂在我里面，我也在祂里面。从主呼召我的时候起，祂就开始把我放在祂里面，并且把祂自己撒在我里面。赞美主，祂现今在我里面，我也在祂里面！主与我乃是一！』也许有人会希奇，我们如何得知，彼得和其他门徒到末了，怎么会明白马可福音的记载。我们如此说，乃是根据书信所写的。新约的书信解释马可福音里主耶稣的传记。
9After the Lord’s death, resurrection, and ascension, the disciples came to understand the significance of all that had happened according to the record in the Gospel of Mark. In his first Epistle Peter says, “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has regenerated us unto a living hope through the resurrection of Jesus Christ from among the dead” (1 Pet. 1:3). This verse indicates that Peter’se yes were opened and that he was full of understanding of what the Lord had done with him. After the day of Pentecost, Peter’s earlier experiences with the Savior became understandable to him. Perhaps Peter said to himself, “Now I know why my Lord marched boldly to Jerusalem. Now I see that I was included when He was judged and crucified. When He was crucified and buried, I was crucified and buried with Him. When He was resurrected, I was resurrected with Him. Then He was carrying me; now I carry Him, for He is in me and I am in Him. From the time the Lord called me, He began to put me into Him and also to sow Himself into me. Praise the Lord that now He is in me and I am in Him! The Lord and I are one!” Some may wonder how we know that Peter and the other disciples later came to have such an understanding of the events recorded in Mark. Our basis for saying this is what is written in the Epistles. The New Testament Epistles are the interpretation of the biography of the Lord Jesus in the Gospel of Mark
10主门徒的瞎眼照马可福音来看，主的门徒是瞎眼、不明白的。祂在八章三十一节清楚的教训他们，关于祂自己死与复活的事：『于是祂教训他们说，人子必须受许多的苦，被长老、祭司长和经学家弃绝，并且被杀，过三天复活。』祂虽然讲得这么清楚，门徒却不明白。
10THE BLINDNESS OF THE LORD’S DISCIPLES In the Gospel of Mark the Lord’s disciples were blind and did not understand. In 8:31 He taught them clearly concerning His death and resurrection: “And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise.” Although He spoke such a clear word, the disciples did not understand Him
11因著主首次揭示祂的死与复活，门徒还不明白，祂就在九章三十一节再一次告诉他们：『因为祂教训门徒，说，人子将要被交在人手里，他们要杀害祂；被杀以后，过三天祂要复活。』三十二节说，『门徒却不明白这话，又不敢问祂。』
11Because the Lord’s disciples did not receive the unveiling of His death and resurrection the first time, He spoke to them about it again in 9:31: “For He was teaching His disciples and telling them, The Son of Man is being delivered into the hands of men, and they will kill Him; and when He is killed, after three days, He will rise.” Verse 32 says that “they did not understand what He was saying, and they were afraid to question Him.”
12九章三十三至三十四节进一步指明，门徒是何等眼瞎，无法明白主论到祂的死与复活所说的话。当主与门徒来到迦百农，祂问他们说，『你们在路上争论甚么？』（33。）门徒不作声，『因为他们在路上彼此争论谁为大。』他们是何等眼瞎！主明确的告诉他们，祂将被杀，过三天祂要复活，但他们一句都不明白。事实上，祂第二次向门徒揭示死与复活以后，门徒竟然彼此争论谁为大。在十章三十二节，主耶稣与门徒上耶路撒冷去。在十章三十三至三十四节，主第三次揭示祂的死与复活：『看哪，我们上耶路撒冷去，人子要被交给祭司长和经学家，他们要定祂死罪，又要把祂交给外邦人，他们要戏弄祂，向祂吐唾沫，鞭打祂，杀害祂，过了三天，祂必复活。』祂刚刚说了这么清楚的话以后，雅各、约翰对祂说，『夫子，我们无论向你求甚么，愿你给我们作。』（35。）当祂问他们，要祂为他们作甚么，他们说，『赐我们在你的荣耀里，一个坐在你右边，一个坐在你左边。』（36～37。）其他的门徒听见，『就开始恼怒雅各和约翰。』（41。）这指明门徒不明白主揭示祂的死与复活。我们需要上十字架
12In 9:33 and 34 we have a further indication of how blind the disciples were and how unable they were to understand His word concerning His death and resurrection. After the Lord and the disciples came into Capernaum, He questioned them, “What were you reasoning about on the road?” (v. 33). They were silent, “for they had argued with one another on the road who was greater.” How blind they were! The Lord had told them definitely that He was to be killed and then would rise after three days, but they did not understand a word. In fact, immediately after He unveiled His death and resurrection to them the second time, they argued with one another regarding who was greater. In 10:32 the Lord Jesus went up to Jerusalem with His disciples. In 10:33 and 34 we have the third unveiling of the Lord’s death and resurrection: “Behold, we are going up to Jerusalem, and the Son of Man shall be delivered to the chief priests and the scribes; and they shall condemn Him to death, and shall deliver Him to the Gentiles; and they shall mock Him and spit at Him, and shall scourge Him, and kill Him; and after three days He will rise.” Immediately after He spoke this clear word, James and John said to Him, “Teacher, we desire that whatever we ask You, You will do for us” (10:35). When He asked them what they wanted Him to do for them, they said, “Grant to us that we may sit, one on Your right, and one on Your left, in Your glory” (vv. 36-37). When the others heard this, “they began to be indignant about James and John” (v. 41). This indicates that the disciples were not able to understand the Lord’sun veiling of His death and resurrection. OUR NEED TO BE BROUGHT TO THE CROSS
13虽然门徒这么瞎眼，这么不明白，但主耶稣还是不偏离祂的目标。祂定意要带著门徒与祂同上十字架。祂知道祂钉十字架的时候，他们也会与祂同钉。雅各、约翰请求赐他们在主的荣耀里，坐在祂的左右边，以及十个门徒的恼怒，证明他们都是瞎眼的，需要得医治。马可福音在下一段论到医治瞎子巴底买，（十46～52，）这是很有意义的。瞎子巴底买代表所有的门徒，包括我们在内。我们也是瞎眼的，需要主的医治。我们也许一篇信息又一篇信息的听，却没有看见甚么，这正证明我们是瞎眼的。我们没有看见主的启示，反而继续持守自己的观念。我们也许不知道与基督同死，有分于祂的复活，到底是甚么意思。因此，我们的确需要被带到十字架上。
13Even though the disciples were so blind and lacking in understanding, the Lord Jesus would not swerve from His goal. It was His intention to bring the disciples with Him to the cross. He knew that when He was crucified, they would be crucified with Him. The request of James and John to sit at the Lord’sr ight and left in His glory and the indignation of the ten proves that they all were blind and in need of healing. It is significant, therefore, that the very next section in Mark concerns the healing of blind Bartimaeus (10:46-52). Blind Bartimaeus represents all the disciples, including us. We also are blind and need the Lord’she al ing. Proof of our blindness consists in the fact that we may listen to message after message without seeing anything. Instead of seeing the Lord’sr evelation, we may continue to hold on to our concept. We may not know what it means to die with Christ and to participate in His resurrection. Surely we need to be brought to the cross
14主耶稣钉十字架时，表面看来，祂是单独被钉的；事实上，在神眼中，所有的门徒，包括我们在内，都与基督同钉十字架了。书信中所启示的，使我们认识这一点。当我们察看门徒时，就看见他们每一个人都很古怪。我们若诚诚实实的察看自己，就会看见我们都相当古怪，甚至不正常。我们对自己的光景该怎么办？我们不必作甚么，因为主已经作了一切该作的。祂已经把我们带进祂的死里。祂已经使我们都与祂同钉十字架了。
14Apparently, when the Lord Jesus was crucified, He was crucified alone. Actually, in the sight of God, all the disciples, including us, were crucified with Christ. We know this from what is revealed in the Epistles. As we consider the disciples, we see that each one was peculiar. If we consider ourselves honestly, we shall realize that we all are peculiar and even abnormal. What shall we do about our situation? We do not need to do anything because the Lord has already done what was necessary. He has brought us into His death. He has crucified us all with Him