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马可福音生命读经 · 第63篇

一种完全照著神新约经纶，并为著神新约经纶的生活（十二）

A Life Fully According to and for God’s New Testament Economy (12
1读经：马可福音1:16-20;4:3,26;9:1-8，以弗所书1:4，马可福音1:9-11，加拉
1Scripture Reading: Mark 1:16-20; 4:3, 26; 9:1-8; Eph. 1:4; Mark 1:9-11; Gal. 2:20
2太书2:20。
2
3主耶稣是三一神的具体化身。祂既是三一神的具体化身，祂的生活就是完全照著神新约的经纶，并为著神新约的经纶。这一位将祂自己当作生命的种子，撒到门徒里面。这种子就是主作为三一神的具体化身。
3The Lord Jesus is the embodiment of the Triune God. As the embodiment of the Triune God, His life was fully according to and for God’s New Testament economy. This One sowed Himself as the seed of life into His disciples. This seed is the Lord as the embodiment of the Triune God
主将三一神撒到
THE LORD SOWING THE TRIUNE GOD
信祂的人这土壤里
INTO HIS BELIEVERS AS THE SOIL
4当主耶稣尽职事，并照著神新约的经纶生活时，祂收集了许多『土壤』，使祂能将自己当作种子撒在其中。这土壤就是跟从主的人。主首先收集彼得，我们可以说，主耶稣将彼得放在祂的『口袋』里，祂无论到那里，都带著这『土壤』。我们读马可福音时，必须看见主耶稣的生活，就是将三一神撒到信祂的人这土壤里。祂在第一章开始收集土壤。彼得是首先蒙主呼召的人，他是我们的代表。他在好事、坏事上都带头。他带头承认耶稣是基督，也带头否认主。彼得甚至带头被钉十字架。我们在前面有一篇信息指出，就某种意义说，彼得是在主耶稣钉十字架以前，就钉十字架了。不仅如此，主复活以后，天使特别题到彼得的名，（十六7，9，）这指明天使认识彼得。他的确是我们的代表。
4As the Lord Jesus was ministering and living a life according to God’s New Testament economy, He collected the “soil” into which He would sow Himself as a seed. This soil was the Lord’s followers. The first one to be gathered by the Lord Jesus was Peter. We may say that the Lord Jesus put Peter into His “pocket” and carried this “soil” with Him wherever He went. As we read the Gospel of Mark, we need to see that the Lord Jesus was living a life of sowing the Triune God into His believers as the soil. In chapter one He began to collect the soil. Peter, the first one to be called by the Lord Jesus, is our representative. He took the lead in things both good and bad. He took the lead to recognize that Jesus is the Christ and also to deny the Lord. Peter even took the lead to be crucified. In a foregoing message we pointed out that, in a sense, Peter was crucified even before the Lord Jesus was. Furthermore, after the Lord’s resurrection, the angel specifically mentioned Peter’s name (16:7). This indicates that Peter was known by the angels. He certainly was our representative
土壤的光景
THE CONDITION OF THE SOIL
5马可福音不仅描绘主是将三一神撒到信祂之人这土壤里的一位，也描绘土壤的光景。这卷福音书所记载的事例，指明土壤的光景不健全。马可福音有十二个事例，牵涉到十三个人。（其中有一个事例牵涉到两个人，一个妇人与一个女孩。）这十二个事例中，有四个事例是人被鬼附的事例。这指明主耶稣所收集的土壤是被鬼所霸占并占有的。
5The Gospel of Mark not only portrays the Lord as the One sowing the Triune God into His believers as the soil, but this Gospel also depicts the condition of this soil. The cases recorded in this Gospel indicate that the soil was not in a healthy condition. In Mark we have twelve cases involving thirteen people. (One case involves two people, a woman and a young girl.) Four of these twelve cases are cases of people possessed by demons. This indicates that the soil gathered by the Lord Jesus was possessed, occupied, by demons.
6你们没有得救以前，岂没有被一些『鬼』所附？今天有许多人被吸毒鬼或赌鬼所附。我们观察今天的世局，就会看见所有未得救的人都被鬼所附。因此，当主耶稣来拣选人，将其收集为所需要的土壤时，祂所作的头一件事，就是赶出那人身上的鬼。我们从经历中知道，当主呼召我们时，祂就赶出了我们身上的鬼。马可福音所记载的十二个事例，可以视为描绘一个人的光景。换句话说，这些事例是一个人的综合照片。在主耶稣眼中，每个成为祂土壤的人，都是十二个事例所描绘的人。所以，彼得的岳母发烧这个事例，就属灵一面说，指明我们都发了烧。因著我们属灵的体温不正常，我们很容易生气。这岂不是你我得救以前的光景？我们都曾经发过烧。不仅如此，我们对神、对人来说，都是患痳疯的、不洁的、受玷污的。我们也是瘫子与枯干的人，不能在神面前行走，或为祂作工。
6Were you not occupied by some kind of “demon” before you were saved? Many today are possessed by the demon of drugs or the demon of gambling. As we consider today’s situation in the world, we see that all the unsaved people are occupied by demons. Therefore, when the Lord Jesus comes to select a person and gather that one to be His soil, the first thing He does is cast out the demon from that person. From our experience we know that when we were called by the Lord, He cast out our demons. The twelve cases recorded in the Gospel of Mark may be regarded as depicting the condition of an individual. In other words, these cases are a composite picture of a single person. In the eyes of the Lord Jesus, everyone who becomes His soil is the one portrayed by these twelve cases. Hence, the case of Peter’s mother-in-law, who was sick with a fever, indicates that, spiritually speaking, we all have a fever. Because our spiritual temperature is not normal, it is easy for us to be angry. Was this not your condition before you were saved? We all were once sick with a high fever. Furthermore, we were lepers, those unclean, contaminated, in relation to both God and man. We also were paralyzed and withered, unable to walk before God or work for Him
一般的医治与专一的医治
GENERAL HEALING AND PARTICULAR HEALING
7虽然这是我们得救以前的情形，但是主耶稣已经一般的医治了我们。这些事例所描绘的人已经得了医治，体温正常了，也不再污秽、瘫痪、枯干了。照马可福音的顺序来看，在描绘一般的医治事例以后，接下去有三个事例是描绘医治专一的器官，就是听觉器官、说话器官、和视觉器官。在八章以前，土壤已经收集了，门徒已得了一般的医治。然而，就属灵一面说，他们还不能看见、听见，也不能说话。所以，主开始医治专一的器官，就是视觉、听觉与说话的器官。
7Although this was our condition before we were saved, the Lord Jesus has healed us in a general way. The person portrayed by these cases has been healed and is no longer abnormal in temperature and is no longer unclean, paralyzed, and withered. According to the sequence of the Gospel of Mark, after the cases that portray general healing, we have three cases that depict the healing of specific organs, namely, the hearing organ, the speaking organ, and the seeing organ. Before chapter eight, the soil was collected, and the disciples were healed in a general way. However, spiritually speaking, they still could not see, hear, or speak. Therefore, the Lord began to practice the healing of specific organs, the organs of sight, hearing, and speech
两个瞎眼的事例
TWO CASES OF BLINDNESS
8马可福音有两个具体医治瞎眼的事例。第一个事例是医治伯赛大的瞎子。（八22～26。）主吐唾沫在瞎子的眼睛上，并按手在他身上以后，就问他：『你看见甚么没有？』（23。）那人回答说，『我看见人了，见他们像树行走。』于是主又按手在他眼睛上，『他定睛一看，就复了原，样样都看得清楚了。』（25。）
8In the Gospel of Mark we have two cases of particular healings of blindness. The first case is that of the healing of the blind man in Bethsaida (8:22-26). After the Lord spit in the blind man’s e yes and laid His hand son him, He asked him, “Do you see anything?” (v. 23). The man replied, “I behold men; I see them as trees walking.” Then the Lord laid His hands upon his eyes, and the man “looked intently and was restored, and he saw all things clearly” (v. 25).
9主耶稣在伯赛大医治瞎子以后，就立即与门徒往该撒利亚腓立比的村庄去。祂在路上问门徒说，『人说我是谁？』（八27。）他们对祂说，『有人说是施浸者约翰，另有人说是以利亚，还有别人说是申言者中的一位。』（28。）主又进一步问门徒说，『你们说我是谁？』（29。）这个问题指明主正在医治门徒的视觉器官。马可福音所记载第二个医治瞎眼的事例，是医治瞎子巴底买。（十46～52。）在此之前，雅各、约翰求在主的荣耀里，他们分别坐在主的左右两边；（35～45；）在主对付了他们的要求以后，随即就有这第二个事例，这是很有意义的。雅各和约翰题出这样的要求，证明他们是瞎眼的，需要主特别的医治。门徒的视觉、听觉与
9Immediately after the healing of the blind man in Bethsaida, the Lord Jesus went with His disciples into the villages of Caesarea Philippi. On the way He questioned His disciples, saying to them, “Who do men say that I am?” (8:27). They answered, “John the Baptist; and others, Elijah; but others, one of the prophets” (v. 28). Then the Lord questioned the disciples further: “But you, who do you say that I am?” (v. 29). This question indicates that the Lord was healing His disciples’ seeing organ. The second case of the healing of blindness recorded in Mark is the case of blind Bartimaeus (10:46-52). It is significant that this case comes immediately after the Lord’s dealing with the request of James and John to sit a tHis right and left in His glory (10:35-45). The fact that they could make such a request proves that they were blind and in need of the Lord’s specific healing. The disciples needed the healing of their seeing, hearing, and speaking organs
10说话的器官，都需要得医治。
10CHRIST REPLACING THE LAW AND THE PROPHETS
11基督顶替律法与申言者
11
12主耶稣在八章的开头，就开始帮助门徒看见祂的人位、祂包罗万有的死、并祂奇妙的复活。祂曾三次向他们论到祂的死与复活。（八31，九30～32，十33～34。）主耶稣在变化山上向彼得、雅各、约翰展示祂是谁。祂『就在他们面前变了形像，衣服放光，白到极点，地上漂布的，没有一个能漂得那样白』。（九2～3。）在山上，『有以利亚同著摩西向他们显现，并且同耶稣谈话。』（4。）彼得不知道该说甚么才好，就率先对主耶稣说，『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。』（5。）彼得所说的是按照旧约。他不知道旧约的事已在第一章与主耶稣一同埋葬了。从人的观点看，彼得的题议没有错。摩西和以利亚都是伟人。摩西代表律法，以利亚代表申言者。然而从神新约经纶的观点来看，彼得说了糊涂话。
12Beginning in chapter eight, the Lord Jesus began to help the disciples to see His Person, His all-inclusive death, and His marvelous resurrection. Three times He spoke to them concerning His death and resurrection (8:31; 9:30-32; 10:33-34). On the Mount of Transfiguration the Lord Jesus gave a demonstration to Peter, James, and John concerning who He was. “He was transformed before them; and His garments became brilliant, exceedingly white, such as no fuller on earth could whiten them” (9:2-3). On the mountain “there appeared to them Elijah together with Moses, and they were conversing with Jesus” (v. 4). Not knowing what to say, Peter took the lead to say to the Lord Jesus, “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” (v. 5). What Peter spoke was according to the Old Testament. He did not realize that the Old Testament things had been buried with the Lord Jesus in chapter one. From the human point of view, there was nothing wrong with Peter’s suggestion. Moses and Elijah were both great men. Moses represented the law, and Elijah represented the prophets. Nevertheless, from the point of view of God’s New Testament economy, Peter spoke in a nonsensical way.
13马可九章七节说，『有一朵云彩来遮盖他们，又有声音从云彩里出来，说，这是我的爱子，你们要听祂。』这句话使我们有根据说，基督是整个宇宙的顶替者。这一位应当顶替摩西和以利亚，也就是说，祂应当顶替律法和申言者。祂应当顶替那些已经在第一章了结、埋葬的老旧事物。马可九章指明，基督是宇宙的顶替者。
13Mark 9:7 says, “And a cloud came overshadowing them, and a voice came out of the cloud, This is My Son, the Beloved. Hear Him!” This word is our basis for saying that Christ is the entire, universal replacement. This One should replace Moses and Elijah; that is, He should replace the law and the prophets. He should replace the old things, which were terminated and buried in chapter one. Chapter nine of the Gospel of Mark indicates that Christ is the universal replacement
在基督里蒙拣选，
CHOSEN IN CHRIST
并与基督同受浸
AND BAPTIZED WITH CHRIST
14主耶稣收集门徒作祂的土壤，使祂能将三一神当作种子撒在其中。主医治门徒视觉、听觉与说话的器官。然后在祂被察验、审判、并钉十字架时，祂都带著这些土壤。祂带著这些土壤，经过祂包罗万有的死，并进入祂奇妙的复活。我们必须从保罗书信的观点来看马可福音。照以弗所一章四节所说，神在创立世界以前就拣选了我们。这指明神在已过的永远里把我们放在基督里，因为祂在基督里拣选了我们。祂在基督里拣选了我们这个事实，指明祂已把我们放在基督里。因此，我们是在创立世界以前，就被放在基督里。
14The Lord Jesus gathered the disciples to be the soil in which He sowed the Triune God as a seed. The Lord healed the disciples’ organs of seeing, hearing, and speaking. Then He brought this soil with Him when He was examined, judged, and crucified. He brought it with Him through His all-inclusive death and into His wonderful resurrection. We need to consider the Gospel of Mark from the point of view of the Epistles of Paul. According to Ephesians 1:4, God chose us in Christ before the foundation of the world. This indicates that in eternity past God put us into Christ, for He chose us in Christ. The fact of His choosing us in Christ indicates that He had already put us into Christ. Hence, we were put into Christ before the foundation of the world
15照我们的经历来看，我们可以说我们信入祂、浸入祂的时候，才被放在基督里。这种领会是正确的，是照著新约的。新约告诉我们，我们是受浸归入基督的。（加三27。）这是一句说到我们实际在基督里的话。但以弗所一章四节是论到神在永世里拣选我们的话，这句话指明，神在创立世界以前，就已经把我们放在基督里。我们需要在以弗所一章的光中，来看马可一章。神在已过的永远把我们放在基督里，而这位基督在马可一章要来受施浸者约翰的浸。我们既然是在创立世界以前就被放在祂里面，基督就不是单独来的；祂乃是与我们同来。因此，当祂受浸时，我们也在祂里面受浸了。
15According to our experience, we may say that we were put into Christ when we believed into Him and were baptized into Him. This understanding is correct, and it is according to the New Testament. We are told in the New Testament that we are baptized into Christ (Gal. 3:27). This is a word concerning being in Christ in a practical way. Ephesians 1:4, however, is a word concerning God’ss election of us in eternity, a word that indicates that before the foundation of the world God had already put us into Christ. We need to view Mark 1 in the light of Ephesians 1. In chapter one of Mark the Christ into whom we were put by God in eternity past came to be baptized by John the Baptist. Since we had been put into Him before the foundation of the world, Christ did not come alone. Rather, He came with us. Therefore, when He was baptized, we were baptized in Him.
16你们相信父神在创立世界以前，把你们放在基督里，并且基督受浸的时候，你们是在祂里面么？你们如果看见这一点，就会赞美主说，『阿利路亚，当主耶稣在马可一章受浸时，我也受浸了！祂在约但河受浸时，我在祂里面。』我们若有保罗书信所陈明的观点，就会看见我们与主耶稣在约但河里一同受浸了。我们都需要看见这一点。
16Do you believe that you were put into Christ by God the Father before the foundation of the world and that you were in Christ when He was baptized? If you see this, you will praise the Lord and say, “Hallelujah, when the Lord Jesus was baptized in Mark 1, I was baptized too! I was in Him when He was baptized in the Jordan.” If we have the view presented in Paul’s Epistles, we shall realize that we were baptized in the Jordan with the Lord Jesus. We all need to see this
与基督同钉十字架、同埋葬、同复活
CRUCIFIED, BURIED, AND RESURRECTED WITH CHRIST
17我们既然在创立世界以前就已经被放在基督里，祂钉十字架时我们也在祂里面。祂上十字架时，我们与祂同去。祂与我们一同钉死在十字架上。因此保罗能说，『我已经与基督同钉十字架。』（加二20。）我们需要有保罗对基督钉十字架的观点。我们已经与基督同钉，我们也与祂同埋葬、同复活了。当祂在马可十五章埋葬时，我们也与祂同埋葬了。照样，当祂在马可十六章复活时，我们也与祂同复活了。
17Since we were put into Christ before the foundation of the world, we were also in Him when He was crucified. When He went to the cross, He went there with us. He died on the cross with us. This is the reason Paul could say, “I have been crucified with Christ” (Gal. 2:20). We need to have Paul’s view of Christ’s crucifixion. Just as we were crucified with Christ, we were also buried and resurrected with Him. When He was buried in Mark 15, we were buried also. Likewise, when He was resurrected in Mark 16, we were resurrected with Him
18马可福音主要是启示基督的身位。虽然这卷福音书对于祂的出生只字不题，却很强调祂的死与复活。所以，马可福音的重点在于基督的身位，以及祂的死与复活。我们需要保罗的十四封书信，来为基督的身位与祂的死与复活，适当的加以解释。现在，我们都应当清楚的看见，主耶稣的生活就是将三一神撒到门徒里面。门徒是祂所收集的土壤，他们的光景正是马可福音各种事例所描绘的。这意思是说，他们是发烧、受玷污并瘫痪的。但他们都得了一般的医治和专一的医治；特别是他们的视觉、听觉和说话的器官，得到了医治。主呼召门徒以后，祂无论到那里，都带著门徒。当祂将门徒这土壤带著同行时，祂就将自己撒到土壤里面。
18The Gospel of Mark is mainly a revelation of Christ’s Person. Although this Gospel does not say anything about His birth, it does emphasize His death and resurrection. Therefore, the emphasis in Mark’s Gospel i son the Person of Christ with His death and resurrection. We need the fourteen Epistles of Paul to give the adequate definition of Christ’s Person and of His death and resurrection. By now we all should have a clear view of the Lord Jesus as the One who lived a life of sowing the Triune God into His disciples. As the soil collected by Him, the disciples were in a condition portrayed by the different cases in the Gospel of Mark. This means that they were sick with a fever, contaminated, and paralyzed. But they were all healed both in a general way and in a particular way. Their organs of seeing, hearing, and speaking, in particular, were healed. After the Lord called the disciples, He brought them with Him wherever He went. As He was bringing the soil of the disciples with Him, He was sowing Himself into the soil
主耶稣的复制
THE REPRODUCTION OF THE LORD JESUS
19使徒行传是马可福音直接的继续。我们在使徒行传头两章，看见彼得与一百二十个人成了主耶稣的复制。门徒曾在马可福音争论谁为大；彼得也在马可十四章三次否认主耶稣。但在行传一章，没有人计较谁为大，反而同心合意、不断的祷告十天。门徒怎能有这种经历？惟有复活的基督在他们里面作生命时，他们才能有这种经历。
19The book of Acts is the direct continuation of the Gospel of Mark. In the first two chapters of Acts we see that Peter and the one hundred twenty had become the reproduction of the Lord Jesus. In Mark the disciples were disputing concerning who was greater. Also in Mark 14 Peter denied the Lord Jesus three times. But in Acts 1 no one cared about who was greater. Instead, they prayed continually in one accord for ten days. How could the disciples experience such a thing? They could experience this only by having the resurrected Christ in them as their life
20在行传二章，从高处来的能力临到了门徒。结果，他们成了主耶稣的扩增、发展、扩大和继续。祂带他们经过祂的死与复活，并且将祂自己作到他们里面。结果，他们被主顶替了，被祂浸透了。这样，他们就成为祂的扩增和继续。一百二十人在使徒行传是过甚么样的生活？他们所过的生活乃是完全照著神新约的经纶。他们所过的生活不是文化或宗教，也不是伦常、道德、哲学、或性格改良。正如主耶稣是绝对照著神的经纶，并为著神新约的经纶活著，使徒行传里的一百二十人也是这样活著。然而，我们在行传二十一章和雅各书中看见，有一种生活与完全照著并为著神新约经纶的生活相对。在行传二十一章，雅各是一个打岔，使人不能完全照著神新约的经纶而活。我们在雅各书中看见一种生活，只是局部的照著神新约的经纶。我们从雅各身上所看见的，主要是一种照著旧约、照著宗教和伦常的生活。
20In the second chapter of Acts, the power from on high came upon the disciples. As a result, they became the increase, development, enlargement, and continuation of the Lord Jesus. He had brought them through His death and His resurrection, and He had wrought Himself into them. As a result, they were replaced by the Lord and saturated with Him. In this way they became His increase and continuation. What kind of life did the one hundred twenty live in the book of Acts? They lived a life that was fully according to God’s New Testament economy. They did not live a life of culture or religion. Neither did they live a life of ethics, morality, philosophy, or improvement of character. Just as the Lord Jesus lived absolutely according to and for God’s New Testament economy, so the one hundred twenty in Acts lived the same way. In Acts 21 and in the book of James, however, we see a contrast to the life that is fully according to and for God’s New Testament economy. In Acts 21 James was a distraction to the life that is fully according to the New Testament economy of God. In James we see a life that is only partially according to God’s New Testament economy. Mainly with James we see a life that is according to the Old Testament, a life according to religion and ethics
神今天所要的
WHAT GOD DESIRES TODAY
21在这些信息里，我们的负担不是要用道理的方式研究圣经。我们的负担在于陈明神今天所要的。神愿意我们被祂浸透，好使我们能过一种神圣分赐的生活。然后，我们就会将这种生活撒到别人里面，为著进一步分赐三一神。关于这一点，我们都需要在观念和生活上有大的改变，使我们能被带进一种照著神新约经纶的生活。
21It is not our burden in these messages to study the Scriptures in a doctrinal way. Our burden is to present what God desires today. God wants us to be saturated by Him and with Him so that we may live a life of the divine dispensing. Then we shall sow this life into others for the further dispensing of the Triune God. Concerning this, we all need a revolution in our concept and living so that we may be brought into a life that is according to God’s New Testament economy.