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马可福音生命读经 · 第62篇

一种完全照著神新约经纶，并为著神新约经纶的生活（十一）

A Life Fully According to and for God’s New Testament Economy (11
1读经：马可福音8:27-31;9:2-8。许多基督徒没有看见，马可福音所给我们的是一本传记，描绘一种完全照著神新约经纶，并为著神新约经纶的生活。神新约的经纶是神将祂自己分赐到祂所拣选的人里面，使他们成为神的众子与基督的肢体，好组成基督的身体来彰显三一神。这是神新约经纶这奇妙之事的简单说明。
1Scripture Reading: Mark 8:27-31; 9:2-8 Many Christians do not realize that the Gospel of Mark gives us a biography of a life that is fully according to and for God’s New Testament economy. The New Testament economy of God is for God to dispense Himself into His chosen people to make them sons of God and members of Christ for the formation of the Body of Christ to express the Triune God. This is a simple definition of the wonderful matter of God’s New Testament economy
2我们要对神新约的经纶有正确的领会，就需要整本新约。单单马可福音本身是不彀的。正如我们曾指出的，书信对马可福音所陈明的生活有所解释并说明。因此，我们在书信所启示的光中能看见，马可福音所记载的生活是一种完全照著神新约经纶，并为著神新约经纶的生活。马可福音的简单
2In order to have a proper understanding of God’s New Testament economy, we need the entire New Testament. The Gospel of Mark by itself is not sufficient for this. As we have pointed out, in the Epistles we have the explanation and definition of the life presented in Mark. Therefore, in the light revealed in the Epistles we can see that the life recorded in the Gospel of Mark is a life fully according to and for God’s New Testament economy. THE SIMPLICITY OF THE GOSPEL OF MARK
3我年轻时，认为马可福音不如马太、约翰、和路加福音那样宝贵。我认为马可福音太简单了。相反的，马太福音陈明诸天之国美妙的教训和比喻。我花了许多时间研读马太福音，早在一九三九年，我就根据主在五、六、七、十三、二十四与二十五章的教训，释放了一系列论到诸天之国的信息。我也释放了许多约翰福音的信息。我所释放路加福音的信息，虽然不像马太和约翰福音那么多，但在福音题纲一书中，有许多题的纲目是取材于路加福音。这些题纲乃是根据路加福音里不同的福音故事和比喻。已往，我很欣赏马太、约翰与路加福音，对于马可福音却不那么欣赏。对我来说，这卷福音书可以比作一杯白开水，没有特别的颜色或味道。但我最近在豫备马可福音生命读经的信息时，这卷福音书开始发光了。我现在看见，马可福音乃是记载一种绝对照著神新约经纶，并为著神新约经纶的生活。
3When I was young, Mark was not as precious to me as Matthew, John, and Luke were. My impression of the Gospel of Mark was that it was too simple. Matthew, on the contrary, presents wonderful teachings and parables concerning the kingdom of the heavens. I spent much time to study the Gospel of Matthew, and, as early as 1939, I put out a series of messages on the kingdom of the heavens based on the Lord’ste aching in chapters five, six, seven, thirteen, twenty-four, and twenty-five. I have also given many messages on the Gospel of John. Although I have not given as many messages on Luke as on Matthew and John, in the book entitled Gospel Outlinesthere are a good number of outlines of subjects taken from the Gospel of Luke. Those outlines are based on the different gospel stories and parables in Luke. In the past, I appreciated Matthew, John, and Luke, but I did not have nearly as much appreciation for Mark. It seemed to me that this Gospel could be compared to a cup of plain water that had no particular color or flavor. However, recently, while I was preparing the Life-study Messages on Mark, the light began to shine from this Gospel. Now I see that in the Gospel of Mark we have a record of a life that is absolutely according to and for God’s New Testament economy.
4我相信马可福音是新约中最简单的书。但马可福音的简单使其非常突出，值得我们好好思考。我们需要问，为甚么马可福音的写法这么简单。我们需要问，为甚么表面看来，这卷福音书没有特别的味道或色彩。我能作见证，这样的发问就是打开门户，使光照射进来。马可福音的简单非常有意义。我们越读马可福音，就越对其简单有印象。马太福音若与马可福音相比较，就显得复杂多了。想想看，马太福音前十六节包含了多少的名字。但马可福音的开头非常简单：『神的儿子，耶稣基督福音的开始。』（一1。）路加福音与马太福音一样，也是相当复杂的。譬如，想想看对于施浸者约翰和主耶稣的成孕与出生的叙述是多么长。不仅如此，路加一章说到马利亚、以利沙伯、与施浸者约翰的父亲撒迦利亚的赞美。路加三章列出一个家谱，比马太福音的家谱更为复杂。马太福音只题到四十二代，路加福音却有七十七代。马可福音的确简单，路加福音却很复杂。
4I believe that the Gospel of Mark is the most simple book in the New Testament. But the simplicity of Mark is very striking, and we need to consider it. We need to ask why the Gospel of Mark was written in such a simple way. We need to ask why, apparently, this Gospel has no particular taste or color. I can testify that this kind of questioning opened the door for the light to shine in. The simplicity of the Gospel of Mark is very meaningful. The more we read the Gospel of Mark, the more we are impressed with its simplicity. Compared to Mark, the Gospel of Matthew is quite complicated. Consider how many names are included in the first sixteen verses of Matthew. Mark, however, begins in a very simple way: “The beginning of the gospel of Jesus Christ, the Son of God” (1:1). Like Matthew, the Gospel of Luke is also rather complicated. Consider, for example, the lengthy account of the conception and birth of John the Baptist and the conception and birth of the Lord Jesus. Furthermore, Luke 1 includes the praises of Mary, Elizabeth, and Zachariah, the father of John the Baptist. Then in chapter three Luke presents a genealogy that is more complicated than that found in Matthew. Matthew speaks only of forty-two generations, but in Luke we have seventy-seven generations. To be sure, whereas Mark is simple, Luke is complicated
5我们在约翰福音中看见许多深邃的奥秘。约翰福音一开头就很奥秘：『太初有话，话与神同在，话就是神。』（一1。）并且告诉我们，生命在祂里面；（4；）话成了肉体，支搭帐幕在我们中间。（14。）因此，约翰福音有独特的色彩和味道。当我们读约翰福音时，就能尝到这卷福音书的味道。但你读马可福音时，你到底尝到甚么？马可福音的惟一味道似乎像一杯白开水。
5In the Gospel of John we have many deep mysteries. John’s Gospel opens in a mysterious way: “In the beginning was the Word, and the Word was with God, and the Word was God” (1:1). We are told that in Him was life (1:4), and then that the Word became flesh and tabernacled among us (v. 14). The Gospel of John, therefore, has a distinct color and flavor. When we read the Gospel of John, we can taste the flavor of this Gospel. But what kind of flavor do you taste when you read the Gospel of Mark? It seems that the only taste in Mark is the taste of plain water
福音的开始
与旧事物的了结
The beginning of the gospel AND THE TERMINATION OF THE OLD THINGS
6我们看见，马可福音的开头是论到1:4-8耶稣基督福音的开始。在一章四至八节，施浸者约翰传讲悔改的浸，并介绍奴仆救主。然后一章九节告诉我们：『耶稣从加利利的拿撒勒来，在约但河里受了约翰的浸。』主耶稣受浸以后，就为那灵所膏，于是开始尽祂的职事。正如我们指出的，主耶稣的生活、工作与职事乃是一。对祂来说，生活和工作并没有分别。
6We have seen that Mark opens with a word concerning the beginning of the gospel of Jesus Christ. In John the Baptist preached the baptism of repentance and also introduced the Slave-Savior. Then in 1:9 we are told that “Jesus came from Nazareth of Galilee and was baptized in the Jordan by John.” After the Lord Jesus was baptized, He was anointed by the Spirit. Then He began His ministry. As we have pointed out, with the Lord Jesus life, work, and ministry were all one. With Him there was no distinction between life and work.
7我们已经看见，一章一节的『开始』含示一个新的起头，而这新的起头包含老旧事物的了结。我们在前几篇信息里已经列出十项老旧的事物：文化、宗教、伦理、道德、性格改良、人类哲学，以及努力要属灵、合乎圣经、圣别并得胜。施浸者约翰出来传讲悔改的浸时，这些事物已经存在了。但在马可一章一节，这些事物都了结了。老旧的事物到底被甚么所了结？乃是被神的儿子耶稣基督福音的开始所了结。不仅如此，当主耶稣受浸时，这些老旧的事物也都被埋葬了。以色列人过红海时，法老与埃及的军兵都被埋葬了。我们可以说，以色列人将法老与他的军兵连同他们自己都带到海里。照样，当主耶稣下到受浸的水里，祂是带著那十项老旧的事物一同下水。因此，这些老旧的事物都了结、埋葬了。
7As we have seen, the word “beginning” in 1:1 implies a new start, and this new start involves the termination of the old things. In previous messages we have listed ten items of these old things: culture, religion, ethics, morality, improvement of character, human philosophy, and trying to be spiritual, scriptural, holy, and victorious. All these things were in existence when John the Baptist came forth to preach the baptism of repentance. In Mark 1 these things were terminated. By what were the old things terminated? They were terminated by the beginning of the gospel of Jesus Christ, the Son of God. Furthermore, these old things were buried when the Lord Jesus was baptized. When the children of Israel passed through the Red Sea, Pharaoh and the armies of Egypt were buried. We may say that the children of Israel brought Pharaoh and his armies with them into the sea. In a similar way, when the Lord Jesus stepped into the waters of baptism, He brought with Him all ten items of the old things. Hence, these old things were terminated and buried
在神的国里生活
LIVING IN THE KINGDOM OF GOD
8主耶稣所活的生活不是一种照著文化或宗教的生活，甚至也不是照著伦理、道德、哲学、或性格改良的生活。主耶稣不是活出一种努力要属灵、合乎圣经、圣别并得胜的生活。祂没有照著这十项生活，祂乃是活出一种完全照著神新约经纶，并为著神新约经纶的生活。我们需要对这种完全照著神新约经纶，并为著神新约经纶的生活，有深刻的印象。我们读马可福音时，若对于这种思想与说法有深刻的印象，就会从这卷福音书所记载的，得蒙光照。
8The life the Lord Jesus lived was not a life according to culture or religion. It was not even according to ethics, morality, philosophy, or improvement of character. The Lord Jesus did not live a life of trying to be spiritual, scriptural, holy, and victorious. Instead of living according to these ten items, He lived a life that was fully according to and for God’s New Testament economy. We need to be deeply impressed with the matter of a life fully according to and for God’s New Testament economy. If we are impressed with this thought and expression as we read the Gospel of Mark, we shall be enlightened through what is recorded in this Gospel
9马可福音所描绘的主耶稣，与任何曾活著的人截然不同。我们在旧约看见一班在主耶稣以前之人所过的生活。许多在基督时代以前活著的人，是属于文化、宗教、伦理、道德的人。有人留意哲学，另有人留意性格改良；也有的人尽力要属灵、合乎圣经、圣别与得胜。但我们在马可福音看见一个完全不同的人。这人就是主耶稣，祂活在神的国里。事实上，祂自己就是国度。
9The Lord Jesus, as portrayed in the Gospel of Mark, was different from any other man who had ever lived. In the Old Testament we see the living of those who came before the Lord Jesus. Many of those who lived before the time of Christ were men of culture, religion, ethics, and morality. Some cared for philosophy, and others were for the improvement of character. Some sought to be spiritual, scriptural, holy, and victorious. But in Mark we see a Man who is in an altogether different category. This One—the Lord Jesus—lives in the kingdom of God. Actually, He Himself is the kingdom.
主这国度种子的发展
THE DEVELOPMENT OF THE LORD
AS THE SEED OF THE KINGDOM
10我们在一章一节与十四节，读到耶稣基督的福音和神的福音。这福音也是神国度的福音。很少基督徒看见，神的国是一个人位。这国度至终要成为一个团体的人。国度的种子就是主耶稣这个人。祂是撒种者，来将祂自己当作国度的种子撒到门徒里面。现今，这种子正在发展成为神团体的国度。这国度实际上就是基督的身体。主这国度的种子发展出来，就是祂的身体，而祂的身体就是祂的扩增和扩大。这种对神国度的领会，的确与国度的传统观念不同。照新约来看，神的国就是基督这人位的扩大。国度是耶稣基督这种子的发展。今天，基督的这个发展就是召会。因此，召会作为基督的身体就是神的国度。
10In 1:1 and 14 we read of the gospel of Jesus Christ and the gospel of God. This gospel is also the gospel of the kingdom of God. Not many Christians have realized that the kingdom of God is a person. The kingdom eventually becomes a corporate person. The seed of the kingdom is an individual, the Lord Jesus. As the Sower, He came to sow Himself as the seed of the kingdom into His disciples. Now this seed is developing into the corporate kingdom of God. This kingdom is actually the Body of Christ. The development of the Lord as the seed of the kingdom is His Body, and His Body is His increase, His enlargement. This understanding of the kingdom of God is certainly different from the traditional concept of the kingdom. According to the New Testament, the kingdom of God is the enlargement of the Person of Christ. The kingdom is the development of the seed, which is Jesus Christ. Today this development of Christ is the church. Hence, the church as Christ’s Body is the kingdom of God
三一神的分赐
THE DISPENSING OF THE TRIUNE GOD
11主耶稣是神国度的种子，祂所活的生活，与文化、宗教、伦理、道德、性格改良、哲学，以及尽力要属灵、合乎圣经、圣别且得胜的生活，截然不同。祂所活的生活乃是照著神新约的经纶。正如我们所看过的，神的经纶就是三一神将祂自己分赐到信祂的人里面。
11As the One who is the seed of the kingdom of God, the Lord Jesus lived a life that is altogether different from a life of culture, religion, ethics, morality, improvement of character, philosophy, and the effort to be spiritual, scriptural, holy, and victorious. The life He lived was according to God’s New Testament economy. As we have seen, God’secon o my is a matter of the dispensing of Himself—the Triune God—into His believers
12惟有主耶稣所活的这种生活，是有三一神分赐到祂所拣选的人里面的生活。照著文化、宗教、伦理与道德的生活，不是将神分赐到人里面的生活。无论你有多高的文化、宗教热诚、多么合乎伦理或道德，你的生活不能将三一神分赐到别人里面。譬如，孔子教导伦理，他的行动举止合乎道德、伦理；然而他的生活并不能将三一神分赐到人里面。至于有一班人活出哲学或性格改良的生活，甚至那些尽力要属灵、合乎圣经、圣别且得胜的人，情形也是一样。赞美主，在主的生活中，祂将三一神分赐到祂所拣选的人里面！
12Only the kind of life lived by the Lord Jesus is a life in which the Triune God is dispensed into God’s chosen people. A living that is according to culture, religion, ethics, and morality is not the living that dispenses God into man. No matter how cultured, religious, ethical, or moral you may be, in that kind of living there will be no dispensing of the Triune God into others. Confucius, for example, taught ethics, and he behaved in a moral, ethical way. Nevertheless, in his living there was not the dispensing of the Triune God into people. The same is true with respect to those who lived a life of philosophy or improvement of character, and even of those who tried to be spiritual, scriptural, holy, and victorious. Praise the Lord that in His life there was the dispensing of the Triune God into His chosen people!
作三一神具体化身的生命种子
THE SEED OF LIFE AS THE EMBODIMENT OF THE TRIUNE GOD
13我们曾经强调，福音是新的开始，将一切老旧的事物了结了。当主耶稣受浸时，老旧的事物也被埋葬了。主耶稣受浸以后的生活，是一种照著神新约经纶的生活，祂在这种生活中将祂自己当作生命的种子撒到信祂的人里面。主耶稣所撒的种子，就是祂自己；这种子乃是三一神的具体化身。这意思是说，主耶稣一点不差就是三一神的具体化身，这在约翰福音里得著证实。太初就有的话，那是神的话，成了肉体。（约一1，。）这指明耶稣就是神。祂藉著成为肉体，成了生命的种子，并且在祂尽职事时，将这种子撒到人里面。这意思是说，祂这位三一神的具体化身，将自己撒到跟随祂的人里面。我们若看见这样的一粒种子已经撒到主的门徒里面，我们就会有适当的基础，得以明白马可福音所描绘的，乃是一种完全照著神新约经纶，并为著神新约经纶的生活。
13We have emphasized the fact that the gospel, which is a new beginning, terminates all the old things. When the Lord Jesus was baptized, the old things were buried. In His living after His baptism, a living that was according to the New Testament economy of God, the Lord Jesus sowed Himself as the seed of life into His believers. The seed sown by the Lord Jesus, a seed that was actually the Lord Jesus Himself, is the embodiment of the Triune God. This means that the Lord Jesus is nothing less than the very embodiment of the Triune God. This is proved in the Gospel of John. The Word in the beginning, the Word which was God, became flesh (John 1:1, 14). This indicates that Jesus is the 14 very God. Through incarnation He became the seed of life, and in His ministry He sowed this seed into others. This means that into His followers He sowed Himself as the embodiment of the Triune God. If we see that such a seed was sown into the Lord’s disciples, we shall have a proper basis for understanding the Gospel of Mark as a portrait of the life that is fully according to and for God’s New Testament economy.