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马可福音生命读经 · 第61篇

一种完全照著神新约经纶，并为著神新约经纶的生活（十）

A Life Fully According to and for God’s New Testament Economy (10
1读经：马可福音9:1-8;16:20，腓立比书1:21，加拉太书2:20，歌罗西书3:4。整本新约是一卷论到主耶稣基督这个人位的书。福音书是这人位的传记，新约的其他部分是这人位的解释和说明。为著马可福音所陈明主耶稣的传记，我们感谢主。但我们需要花许多的时间去读书信，才能看见马可福音所记载之生活的解释。我们若只读马可福音，就只能看见主一生中所发生的许多事情，却不明白这些事的意义。但我们读书信时，就会对这些事有亮光。
1Scripture Reading: Mark 9:1-8; 16:20; Phil. 1:21; Gal. 2:20; Col. 3:4 The entire New Testament is a book about a Person, the Lord Jesus Christ. The Gospels are biographies of this Person, and the remainder of the New Testament is the definition and explanation of this Person. We thank the Lord for the biography of the Lord Jesus presented in the Gospel of Mark. However, we need to spend much time in reading the Epistles in order to see the definition of the life recorded in Mark. If we read only the Gospel of Mark, we shall see many of the events that took place during the Lord’s life, but we shall not know the meaning of these events. But when we come to the Epistles, we are enlightened concerning these things
基督和祂的死、复活与升天
CHRIST WITH HIS DEATH, RESURRECTION, AND ASCENSION
2保罗的书信使我们对基督和祂的死与复活，有宽广的看见。保罗的书信清楚的指明，基督是包罗万有的。譬如，保罗不仅告诉我们，基督是宇宙新人的头；他也说基督是身体。（林前十二。）他在歌罗西三章十一节说，在新人里基督是一切的肢体，并且在一切肢体之内。我们从这几节看见，神的受膏者－基督－乃是包罗万有的。保罗也清楚的启示，基督的死是包罗万有的。保罗告诉我们，我们已经与基督同钉十字架，也在基督里钉了十字架。（加二20。）他在罗马六章六节宣告，我们的旧人已经与基督同钉十字架。这些经节指明，基督死在十字架上，不仅是单独一个人的死。因著基督是包罗万有的，所以祂的死也是包罗万有的。这样一位包罗万有者，怎么会仅仅以个人的身分受死，而没有经历包罗万有的死？马可福音虽没有指出基督的死是包罗万有的死，但在书信里，就是在神所默示，对基督和祂死与复活的解释和说明里，我们看见祂的死的确是包罗万有的。我们在保罗的书信中也看见，我们都被包括在基督的复活与升天里。保罗在以弗所二章六节说，神『又叫我们在基督耶稣里一同复活，一同坐在诸天界里』。因此，在神眼中，我们乃是与基督一同坐在诸天界里。我们这班神所拣选的人，都已经被放在基督里了。（林前一30。）基督既然在诸天界里，我们也在诸天界里。我们都需要从书信中看见，基督和祂的死、复活与升天乃是包罗万有的。
2In the Epistles of Paul we have a broad view of Christ with His death and resurrection. In his Epistles Paul indicates clearly that Christ is all-inclusive. For example, Paul tells us not only that Christ is the Head of the universal new man; He also says that Christ is the Body (1 Cor. 12:12). In Colossians 3:11 Paul says 12 that in the new man Christ is all the members and is in all the members. From these verses we see that Christ, the anointed One of God, is all-inclusive. Paul also reveals clearly that Christ’s death is all - inclusive. Paul tells us that we were crucified with Christ and in Christ (Gal. 2:20). In Romans 6:6 Paul declares that our old man was crucified with Christ. These verses indicate that Christ’s death on the cross was not merely the death of an individual. Because Christ is all-inclusive, His death was also all-inclusive. How could such an all-inclusive One die only as an individual and not experience an all-inclusive death? There is no indication in the Gospel of Mark that Christ died an all-inclusive death. But in the Epistles as a God-inspired definition and explanation of Christ with His death and resurrection we see that His death certainly was all-inclusive. In the Epistles of Paul we also see that we were included in Christ’s resurrection and ascension. In Ephesians 2:6 Paul says that God “raised us up together and seated us together in the heavenlies in Christ Jesus.” Therefore, in the sight of God, we are seated with Christ in the heavenlies. As God’s chosen people, we all have been put into Christ (1 Cor. 1:30). Since Christ is in the heavenlies, we also are in the heavenlies. We all need to see from the Epistles that Christ and His death, resurrection, and ascension are all-inclusive.
包括在基督的死
INCLUDED IN THE DEATH
与复活里
AND RESURRECTION OF CHRIST
3照马可十章三十二节来看，主耶稣上耶路撒冷去的时候，乃是带著门徒同去的。凡祂所作的，都将门徒们包括在内。犹大是惟一没有与主相处到底的门徒。主耶稣在逾越节的筵席以后暴露犹大，犹大就离去了。他是犹太人，有权利享受逾越节的筵席，但因为神没有拣选他，使他与主在一起，他就与主的晚餐无分无关。其他的门徒则经历主的晚餐，同时也包括在主的死与复活里。当主耶稣在客西马尼园被捉拿时，祂的门徒与祂同在。彼得甚至大胆的拔刀，削掉大祭司仆人的耳朵。（十四47。）彼得的大胆为主带来麻烦，使祂还得医治那仆人的耳朵。从某种意义说，彼得是在主耶稣钉十字架以前就钉了十字架。主是在各各他钉十字架，彼得却在总督府的院子里钉十字架。我们在这里所强调的点，就是主耶稣带领门徒经过这一切的步骤，把他们带到祂的死与复活里，然后把他们包括在祂的死与复活里。我们若照著保罗书信所启示的来明白马可福音的叙述，就会看见不仅门徒包括在基督的死与复活里，我们也包括在内。
3According to Mark 10:32, when the Lord Jesus was going to Jerusalem, He brought His disciples with Him. He included them in all that He was doing. Judas was the only disciple who did not continue with the Lord until the end. After the Passover feast, the Lord Jesus exposed Judas, and then Judas left. As a Jew, he had the right to enjoy the Passover feast. But because he had not been chosen by God to remain with the Lord, he had no share in the Lord’ss upper. All the other disciples experienced the supper and were included in the Lord’s death and resurrection. When the Lord Jesus was arrested in the garden of Gethsemane, His disciples were with Him. Peter was even so bold as to take out his sword and cut off the ear of the high priest’s servant (14:47). In his boldness Peter caused trouble for the Lord and made it necessary for Him to heal the servant’se ar. In a sense, Peter was crucified before the Lord Jesus was. The Lord was crucified at Golgotha, but Peter was crucified in the courtyard of the Praetorium. The point we are emphasizing here is that the Lord Jesus brought His disciples through all the steps that led to His death and resurrection, and then He included them in His death and resurrection. If we understand the narration of the Gospel of Mark according to what is revealed in the Epistles of Paul, we shall see that not only those disciples but we also were included in the death and resurrection of Christ
4有人听说，我们被包括在基督的死与复活里，也许会说，『我们怎么可能包括在主的死与复活里？这些事发生时，我们甚至还没有出生。』照人的想法，我们无法包括在内；但神的想法是照著祂永远的观点，这是截然不同的。照神的领会，我们没有出生以前，就与基督同钉死、同复活了。照著天然的思想，我们虽然不能明白这件事，然而这却是一个事实。
4When some hear that we were included in Christ’s death and resurrection, they may say, “How is it possible that we were included in the Lord’s death and resurrection? We were not even born when these events took place.” According to man’sway of thinking, we could not have been included. But God’s way of thinking, which is according to His eternal view, is different. According to God’s understanding, we were crucified and resurrected with Christ even before we were born. Although we cannot understand this according to our natural mind, it is nevertheless a fact.
信徒的传记
A BIOGRAPHY OF THE BELIEVERS
5我们研读马可福音，其实是在研读我们自己的传记。这意思是说，耶稣的传记也就是我们的传记。有一首诗歌说，『祂是我的履历。』又说，『祂的生命我经历。』（诗歌七六三首。）因此马可福音所描述的传记，不只是耶稣个人的传记，也是众信徒的传记。
5When we study the Gospel of Mark, we are actually studying our own biography. This means that the biography of Jesus is also our biography. In the words of a hymn, “He is my history,” and “His life is my experience” (Hymns,#949). Therefore, the biography narrated in Mark is not only a biography of the individual Jesus but also a biography of the believers
6具体的说，马可福音是我们的代表彼得的传记。彼得在马可一章就出现了，而最后一章特别题到他的名字：『你们要去告诉祂的门徒和彼得说，祂在你们以先往加利利去。』（十六7。）不仅如此，本书所有的事例都是我们这些由彼得所代表之人的综合描绘。譬如，彼得在变化山上说，『拉比，我们在这里真好，可以搭三座帐棚，一座为你，一座为摩西，一座为以利亚。』（九5。）因著彼得是我们的代表，他在这里所说的，也是我们所说的。照样，彼得的三次否认主，也是我们三重的否认主。天使在十六章七节论到彼得的话，也是论到我们的话。我们读这一节时，用我们的名字来顶替彼得的名字是正确的，因为他是我们的代表。从彼得在一章十六至十七节蒙主耶稣呼召的时候开始，他就为主所夺取，并且始终与主在一起。他也和雅各、约翰，与主一同在变化山上。这指明主耶稣无论往那里去，彼得都与祂同去，因为主总是带著彼得。你们相信主耶稣钉十字架时，离开了彼得和其他门徒么？不，当主耶稣钉十字架、埋葬时，我们众人的代表彼得，也同祂钉十字架。再者，主耶稣不是独自复活的。照神那超越时间和空间的观点来看，我们都包括在基督的复活里。
6In particular, the Gospel of Mark is a biography of Peter, our representative. Peter is present in the first chapter of Mark, and his name is specifically mentioned in the last chapter: “But go, tell His disciples and Peter that He is going before you into Galilee” (16:7). Furthermore, the cases in this book are a composite portrait of us as represented by Peter. For example, on the Mount of Transfiguration Peter said, “Rabbi, it is good for us to be here. And let us make three tabernacles—one for You, and one for Moses, and one for Elijah” (9:5). Because Peter is our representative, his speaking here is also our speaking. Likewise, when Peter denied the Lord three times, that was also our threefold denial of the Lord. The angel’sword concerning Peter in 16:7 is also a word concerning us. As we read this verse, it is correct to insert our name in the place of Peter’s name, since we are represented by him. From the time Peter was called by the Lord Jesus in 1:16 and 17, he was captured by Him and was always with Him. Along with James and John, he was with the Lord on the Mount of Transfiguration. This indicates that wherever the Lord Jesus went, Peter went with Him, for the Lord brought Peter with Him. Do you believe that when the Lord Jesus was crucified, He left Peter and the other disciples? No, when the Lord Jesus was crucified and buried, Peter, the representative of us all, was crucified with Him. Moreover, the Lord Jesus was not resurrected alone. According to God’s point of view, which is beyond the elements of space and time, we all were included in Christ’s resurrection
被神放在基督里
PUT INTO CHRIST BY GOD
7林前一章三十节说，我们得在基督里是出于神。神在甚么时候把我们放在基督里？以弗所一章四节说，神在创立世界以前，就在基督里拣选了我们。这指明在永世里，神就在基督里拣选了我们；那必定是神将我们放在基督里的起点。因此，当神在创立世界以前，在基督里拣选我们的时候，祂就将我们放在基督里。
7First Corinthians 1:30 says that it is of God that we are in Christ. When were we put into Christ by God? Ephesians 1:4 says that God chose us in Christ before the foundation of the world. This indicates that in eternity God chose us in Christ. That must have been the starting point of God’s putting us into Christ. Therefore, we were put into Christ by God when He chose us in Christ before the foundation of the world.
8一天，基督（神于永世在祂里面拣选我们）临到我们，并呼召我们。基督在马可一章呼召彼得，（16～，）祂在此似乎是说，『彼得，我是基督，父神在我里面拣选了你。现在我临到你，是要执行父的拣选。祂已将你放在我里面了，你为甚么还留在这里捕鱼？来！跟从我。』父在创立世界以前，就在基督里拣选了彼得。因此，从神在永世的观点来看，彼得已经在基督里了。但主在马可一章临到彼得，是为了执行父的拣选。从主呼召彼得的时候开始，祂无论到那里都带著彼得。当主被捉拿、审判时，彼得也被捉拿、审判。主被钉十字架、复活并被高举时，彼得也被钉十字架、复活并被高举。
8One day the Christ in whom we were chosen by God in eternity came to us and called us. In chapter one of the Gospel of Mark Christ called Peter (1:16-18). Here the Lord seems to be saying, “Peter, I am the Christ 18 in whom you were chosen by God the Father. Now I come to you to carry out the Father’s choice. He has already put you into Me. Why do you remain here fishing? Come, follow Me.” The Father had selected Peter in Christ before the foundation of the world. Thus, from God’s view in eternity, Peter was already in Christ. But in Mark 1 the Lord came to Peter in order to carry out the Father’s choice. From the time the Lord called Peter, He brought him with Him wherever He went. When the Lord was arrested and judged, Peter also was arrested and judged. When the Lord was crucified, resurrected, and exalted, Peter also was crucified, resurrected, and exalted.
9我们若只有马可福音，就不可能这样来明白彼得与主的关系。但我们在书信里看见，基督是以包罗万有者的身分死在十字架上，祂将神所拣选的每一位都包括在祂里面。因此，神所拣选的人都包括在基督的死、埋葬、复活与升天里。我们都需要看见这点。
9If we had only the Gospel of Mark, it would not be possible for us to have such an understanding of Peter’s relationship to the Lord. But in the Epistles we see that Christ died on the cross as an all-inclusive One, as the One who included in Himself all whom God had chosen. Therefore, God’s chosen ones were included in Christ’s death, burial, resurrection, and ascension. We all need to see this
主的继续
THE LORD’S CONTINUATION
10主耶稣所活出的生活，现今就是我们的生活。今天，我们是祂的扩展、扩增和继续，我们应当继续活祂所活的生活。基督升天以后，祂的门徒继续祂的生活，就是一种传讲、教训、赶鬼、医病、并洁净痳疯的生活。这就是十六章二十节的意义：『门徒出去，到处传道，主和他们同工，用神迹随著，证实所传的道。』我们在这里看见马可福音所记载主耶稣生活的继续。这种照著神新约经纶并为著神新约经纶的生活，并没有终止，因为有一班信主的人继续这种生活。
10The life the Lord Jesus lived is now our life. Today we are His expansion, increase, and continuation, and we should continue to live the kind of life He lived. After Christ’s ascension, His disciples continued His life, a life of preaching, teaching, casting out demons, healing the sick, and cleansing the lepers. This is the significance of 16:20: “But those went out and preached everywhere, the Lord working with them and confirming the word by the accompanying signs.” Here we have the continuation of the life of the Lord Jesus recorded in the Gospel of Mark. This life, a life according to and for God’s New Testament economy, has not ceased, for it is continued by those who believe in the Lord.
11已过十九个世纪当中，有许多事闯进基督徒生活中间，打岔、破坏、甚至顶替了那照著神新约经纶的独一生活。这些拦阻包括文化、宗教、伦理、道德、哲学、性格改良，以及尽力要属灵、合乎圣经、圣别与得胜。我们需要清楚看见，我们该活出那一种的生活？你们是活文化、活宗教么？还是活伦理、道德、哲学与性格改良？你们是否尽力要属灵、合乎圣经、圣别并得胜？我们都受其中某一项的打岔，而偏离了神的经纶。你们今天能找到那些基督徒，他们的生活中是完全没有这十项的？
11In the past nineteen centuries, many matters have come in to frustrate, damage, and even replace in the lives of Christians the unique life that is according to God’s New Testament economy. These hindering matters include culture, religion, ethics, morality, philosophy, the improvement of character, and the effort to be spiritual, scriptural, holy, and victorious. We need to have a clear view of the kind of life we should be living. Are you living a life of culture and religion? A life of ethics, morality, philosophy, and the improvement of character? Are you trying to be spiritual, scriptural, holy, and victorious? All of us have been distracted from God’secon o my by certain of these things. Where can you find Christians today who are not living a life of one or more of these ten items?
好的事物顶替了生命树
GOOD THINGS REPLACING THE TREE OF LIFE
12基督徒都被与善恶知识树有关的好事物所打岔、破坏了。与生命树相对的不仅是恶的知识树，乃是善和恶的知识树。事实上，在创世记二章十七节，『善』是在『恶』之先。这指明善与恶都会拦阻我们享受生命树。照我们基督徒的经历来看，善事比恶事可能更拦阻我们。爱主的人可能不会去摸邪恶的事，但一天过一天，他们在经历中，会让一些好的事物顶替生命树。文化、宗教、伦理、道德、哲学与性格改良，岂不是好事物？的确是好的。尽力属灵、合乎圣经、圣别和得胜当然很好。然而，任何在赐生命之灵以外的事物，对于那完全照著神新约经纶，并为著神新约经纶的生活来说，都是一种打岔。神把我们放在基督里，不是要我们活出好的事物，乃是要我们活出一种独特、完全并绝对属于基督的生活。神将我们放在基督里，是要我们活出基督的生活，好完成祂新约的经纶。
12All Christians have been frustrated and damaged by the good that is related to the tree of the knowledge of good and evil. The tree that is versus the tree of life is not merely the tree of the knowledge of evil; it is the tree of the knowledge of both good and evil. In fact, the word “good” is mentioned before evil in Genesis 2:17. This indicates that good things as well as evil things can keep us from enjoying the tree of life. In our experience as Christians, good things may actually hinder us much more than evil things. Those who love the Lord may not touch what is evil, but day by day they may allow something good to replace the tree of life in their experience. Are not culture, religion, ethics, morality, philosophy, and the improvement of character good things? Certainly they are. To be sure, trying to be spiritual, scriptural, holy, and victorious is good. Nevertheless, anything apart from the life-giving Spirit is a frustration to the life that is fully according to and for God’s New Testament economy. God has put us into Christ not that we may live a life of good things, but that we may live a life that is uniquely, wholly, and absolutely of Christ. God has put us into Christ so that we may live a life of Christ to carry out His New Testament economy
13从基督升天到现在，虽然已经过了将近二十个世纪，但祂还没有回来。神的子民还没有豫备好，为著主的再来。历世纪以来，爱主耶稣的人受到各种好事物的拦阻。这些好的事物霸占爱主、寻求主的人。爱神、寻求主的基督徒并不在意属世的事物；他们一旦为主所夺取，爱祂并寻求祂，他们就可能被一些事物拦阻，而这些事物正是他们认为与属灵、合乎圣经、圣别和得胜有关的。有些基督徒被伦理、道德、与性格改良霸占了；另有人因努力要属灵、合乎圣经、圣别与得胜，而从主岔开了。真正顾到基督这活人位的是何等少！
13Although more than nineteen centuries have passed since Christ’s ascension, He still has not come back. God’sp eople are not yet ready for the Lord’s coming. For centuries those who love the Lord Jesus have been hindered by different kinds of good things. These good things have occupied those who love the Lord and seek Him. Christians who love God and seek the Lord do not care for worldly things. Once they have been caught by the Lord to love Him and seek Him, they may be hindered by things they think are related to being spiritual, scriptural, holy, and victorious. Some Christians are preoccupied with ethics, morality, and improvement of character; others are distracted from the Lord by their efforts to be spiritual, scriptural, holy, and victorious. How few really care for the living Person of Christ Himself
为著神经纶的生活
THE LIFE FOR GOD’SECON O MY
14我们已经强调一个事实：马可福音所描绘的，是一种完全照著神新约经纶，并为著神新约经纶的生活。父神在已过的永远里，把我们放在活出这种生活的那一位里面。现今，我们应当是这种生活的继续。这意思是说，我们所活的不该是文化、宗教、伦理、道德、哲学、或性格改良的生活；甚至不该是尽力要属灵、合乎圣经、圣别与得胜的生活。今天我们所活的生活只该是基督自己。惟有是基督的生活，才是一种完全照著神新约经纶的生活。任何其他的生活，无论有多好，总是搆不上神的经纶。
14We have emphasized the fact that the Gospel of Mark presents a portrait of a life that is fully according to and for God’s New Testament economy. In eternity past God the Father put us into the One who lived such a life. Now we should be the continuation of this life. This means that the life we live should not be a life of culture, religion, ethics, morality, philosophy, or improvement of character. It should not even be a life of trying to be spiritual, scriptural, holy, and victorious. The life we live today should be Christ Himself. Only a life that is Christ is fully according to the New Testament economy of God. Any other kind of life, no matter how good it may be, is short of God’secon o my
15保罗在加拉太书、腓立比书、及歌罗西书对付一些拦阻我们活基督的事物。我们在加拉太书与腓立比书中看见，照著神的话所设立的宗教，使信徒不能活基督。歌罗西书所对付的拦阻是哲学，可能是一种智慧派的哲学。加拉太书与腓立比书是对付犹太教所产生的打岔，而歌罗西书则对付哲学所产生的打岔。我们可以说，宗教与哲学是人类文化的最高产品；但正是这些事物拦阻了神所拣选的人活基督。因此，保罗在腓立比书宣告：『在我，活著就是基督。』（一21。）他在加拉太二章二十节说，『我已经与基督同钉十字架；现在活著的，不再是我，乃是基督在我里面活著。』他在歌罗西三章四节又说到『基督是我们的生命』。当我们思想马可福音所描绘的生活，以及保罗在书信中对这生活所作的解释时，我们必须看见我们今天该过何种的生活。这幅图画必须指引、保守并控制我们，使我们活出一种完全照著神新约经纶，并为著神新约经纶的生活。我们既然受带领，经过马可福音的每一章，我们就该是这卷福音书所陈明之生活的继续。
15In Galatians, Philippians, and Colossians Paul deals with certain things that hinder us from living Christ. In Galatians and Philippians we see that the religion founded according to God’s Word was keeping the believers from living Christ. The hindrance dealt with in Colossians is philosophy, perhaps a kind of Gnosticism. Galatians and Philippians deal with the frustration caused by Judaism, and Colossians deals with the frustration caused by philosophy. We may say that this religion and philosophy were the highest products of man’s culture. But these were the very things that were keeping God’s chosen people from living Christ. Therefore, in Philippians Paul declared, “To me to live is Christ” (1:21). In Galatians 2:20 he said, “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.” Then in Colossians 3:4 he spoke of “Christ our life.” As we consider the life portrayed in the Gospel of Mark and the definition of this life in the Epistles of Paul, we need to see the kind of life we should have today. This picture needs to direct, preserve, and control us in a life that is fully according to and for God’s New Testament economy. As those who have been brought through all the chapters of the Gospel of Mark, we should be the continuation of the life presented in this Gospel.