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马可福音生命读经 · 第7篇

奴仆救主完成福音服事的路(一)

The Ways the Slave-Savior Carried out His Gospel Service (1
1读经:马可福音二章一至十二节。
1Scripture Reading: Mark 2:1-12
一组五件事
A GROUP OF FIVE INCIDENTS
2我们在一章十四至四十五节看见,福音服事的内容包括五件事:传扬福音,(一14~20,)教训真理,(21~22,)赶逐污鬼,(23~28,)医治病人,(29~39,)与洁净痳疯。(40~45。)接著,在二章一节至三章六节,我们看见完成福音服事的路。马可福音的这一段有五件事:赦免病者罪,(二1~12,)同罪人坐席,(二~17,)从者快乐,无需禁食,(二~22,)宁顾从者饥饿,不顾宗教规条,(二23~28,)宁顾苦者得释,不顾宗教仪式。(三1~6。)这五件事例形成一组。要写出马可福音的纲目并不容易。在这卷福音书里,一个事例接著一个事例,似乎没有明显的次序或安排。因此,我们也许读过马可福音许多遍,却还不能作出这卷书的纲目,也不能将其分段。但靠著主的怜悯,我信我们有了一个有用的纲目,能帮助我们进入这卷福音书的一切段落。按照这纲目,一章陈明福音的完整内容;然后,在二章和三章的前段,我们看见主完成这丰富福音的路。
2In 1:14-45 we have seen that the contents of the gospel service include five matters: preaching the gospel (vv. 14-20), teaching the truth (vv. 21-22), casting out demons (vv. 23-28), healing the sick (vv. 29-39), and cleansing the leper (vv. 4 0-45). Following this, in 2:1—3:6 we see the ways of carrying out the gospel service. In this section of the Gospel of Mark we have five incidents: forgiving the sins of the sick (2:1-12), feasting with sinners (2:13-17), causing His followers to be merry without fasting (2:18-22), caring for His 13 followers’ hunger rather than for the regulations of 18 religion (2:23-28), and caring for the relief of the suffering one rather than for the ritual of religion (3:1-6). These five cases form a single group. It is difficult to make an outline of the Gospel of Mark. In this Gospel one case follows another without any apparent order or arrangement. For this reason, we may read Mark a number of times and still not be able to make an outline of this book or divide it into sections. But by the Lord’s mercy I believe that we have a useful outline, an outline that helps us get into all the sections of this Gospel. According to this outline, chapter one presents the complete contents of the gospel. Then in chapter two and in the first part of chapter three, we see the Lord’sway of carrying out this rich gospel.
3二章一节至三章六节生动的记载五件事,形成了特别的一组,表明奴仆救主这位神的奴仆,如何完成福音的服事,顾到堕落之人的需要,将那些被撒但所掳,离开神并对神之享受的人,从被掳中拯救出来,并将他们带回到可享受的神那里:第一,祂是带著神圣权柄的神,赦免患病之人的罪,释放他脱离撒但的压制,(徒十38,)并把他恢复到神面前。经学家认为这违反他们宗教的神学。(可二1~12。)
3The five incidents recorded vividly in 2:1—3:6 form one particular group, showing how the Slave-Savior as the Slave of God carried out His gospel service to care for the need of fallen people, who were captured by Satan from God and the enjoyment of God. The Lord cared for their need so that they might be rescued from their captivity and brought back to the God of enjoyment. First, the Lord forgave the sins of the victim of sickness. He did this as God with divine authority so that He might release the sick one from Satan’s oppression (Acts 10:38) and restore him to God. The scribes considered this to be against the theology of their religion (2:1-12
4第二,祂是患病、困苦之人的医生,与税吏和罪人一同坐席。税吏乃是那些对自己同胞不忠不信的人,罪人乃是那些为人藐视、与社会隔绝的人。主使他们尝到神的怜悯,并恢复他们对神的享受。但法利赛人中的经学家,自义而无怜悯,定罪这件事。(二13~17。)
4Second, as a physician to the sick and miserable people, He feasted with the tax collectors, those who were disloyal and unfaithful to their race, and with sinners despised and isolated from society, that they might taste the mercy of God and be recovered to the enjoyment of God. This was condemned by the self-righteous yet merciless scribes of the Pharisees (2:13-17).
5第三,祂使跟从祂的人欢喜快乐,不必禁食,犹如新郎之于伴友,藉此祂废除了约翰的门徒(新宗教徒)和法利赛人(旧宗教徒)的作法,使跟从祂的人脱离他们的宗教作法,得以享受神的基督作他们的新郎,而在神新约的经纶里,有祂的义作他们外面的衣服,并有祂的生命作他们里面的酒。(二18~22。)第四,祂允许跟从祂的人,当安息日在麦田掐麦穗充饥。这样,他们表面上干犯了神关于安息日的诫命,实际上却是讨神喜悦,因为跟从基督的人藉著祂得了饱足,正如大卫和跟从他的人,因著殿里的陈设饼得了饱足。这指明在神新约的经纶里,不是遵守宗教规条,乃是藉著并在那作真安息日之安息的基督里,享受满足。(二23~28。)第五,祂在安息日治好一个枯干一只手的人。祂不在意守安息日,只顾念祂羊的健康。藉此祂指明,在神新约的经纶里,不是遵守规条,乃是分赐生命。为此祂被法利赛人(宗教徒)恨恶。(三1~6。)
5Third, He caused His followers to be merry and happy without fasting, as a bridegroom with the sons of the bridechamber. Thus, He annulled the practice of the disciples of John (the new religionists) and the Pharisees (the old religionists), so that His followers might be delivered from the practices of their religion into the enjoyment of God’s Christ as their Bridegroom, with His righteousness as their outer clothing and His life as their inner wine in God’s New Testament economy (2:18-22). Fourth, He allowed His followers to pick the ears of grain in the grainfields on the Sabbath that they might satisfy their hunger. Thus, they apparently broke God’s commandment concerning the Sabbath. But actually they pleased God, for the hunger of Christ’s followers was satisfied through Him, as the hunger of David and his followers was satisfied with the bread of the presence in the temple. This indicates that in God’s New Testament economy it is not a matter of keeping the regulation of religion, but of enjoying satisfaction in and through Christ as the real Sabbath rest (2:23-28). Fifth, the Lord healed a man with a withered hand on the Sabbath. He did not care for keeping the Sabbath, but rather cared for the health of His sheep. Thus, He indicated that in God’s New Testament economy it is not a matter of keeping regulations but of imparting life. For this, He was hated by the Pharisees—the religionists (3:1-6
6奴仆救主采取这五种悯而活的作法,完成祂福音的服事,与形式、传统的宗教相悖,因此被那些属肉体、顽固、死沉的宗教首领憎恶。我们要对这个事实有深刻印象,就是马可一章是论到福音。这章告诉我们福音是甚么,福音从何时开始,以及福音的内容是甚么。在这章里我们看见福音的性质、本质、素质、元素、内容与实际。我相信众召会要藉著他们福音的服事,完成这丰富的福音。
6All the five merciful and living ways taken by the Slave- Savior to carry out His gospel service contradicted the formal and traditional religion and were thus abhorred by its fleshly and stubborn leaders, who were spiritually dead. We need to be deeply impressed with the fact that chapter one of the Gospel of Mark is concerned with the gospel. This chapter tells us what the gospel is, when the gospel began, and what the contents of the gospel are. In this chapter we see the nature, substance, essence, element, contents, and reality of the gospel. I believe that the churches will carry out this rich gospel through their gospel service.
7我们看过一章福音服事的内容之后,就要来看二章一节至三章六节完成福音服事的路。在马可福音,主耶稣没有用明言教导我们怎样完成福音的服事,这是很有意义的。马可福音把祂描绘成作工的一位、服事的一位,而不是说话的一位。因此,我们在马可福音学习如何完成福音的服事,主要的是藉著主的行动,不是藉著祂所说的话。在二章一节至三章六节,主并没有告诉我们如何完成福音的服事。祂反倒作了一些事,马可福音这一段所记载的五件事,给我们看见主如何完成福音的服事。我们如果要晓得怎样完成这服事,就需要思想主在以下几方面所作的:赦免病者罪;同罪人坐席;从者快乐,无需禁食;宁顾从者饥饿,不顾宗教规条;宁顾苦者得释,不顾宗教仪式。许多读圣经的人享受马可福音的故事。二章一节至三章六节所记载的五件事,也许只被当作故事,在儿童聚会或儿童入睡之前讲给儿童听。没有疑问,这些事件的确是好的故事。圣经是神圣的书、圣别的著作,因此包含最好的故事。然而,我们不该以单单晓得马可福音的故事为满足。
7Having seen the contents of the gospel service in chapter one, we need to see the ways of carrying out the gospel service in 2:1—3:6. It is significant that in Mark the Lord Jesus does not teach us in words how to carry out the gospel service. Instead, in the Gospel of Mark He is portrayed as a working One, a serving One, not as a speaking One. Therefore, in Mark it is mainly by the Lord’s acts, not by His words, that we learn how to carry out the gospel service. In 2:1—3:6 the Lord does not tell us how to carry out the gospel service. Instead, He does certain things, and the five incidents recorded in this portion of the Gospel of Mark show us how the Lord carried out the gospel service. If we would know how to carry out this service, we need to consider what the Lord does in forgiving the sins of the sick, in feasting with sinners, in causing His followers to be merry without fasting, in caring for His followers’ hunger rather than for religion’s regulation, and in caring for the relief of the suffering one rather than for the ritual of religion. Many readers of the Bible enjoy the stories in the Gospel of Mark. The five incidents recorded in 2:1—3:6 may be taken merely as stories, stories used in children’s meeting or for reading to children at bedtime. No doubt, these incidents are very good stories. The Bible is a sacred book, a holy writing, and therefore it contains the best stories. However, we should not be satisfied merely to know the stories in the Gospel of Mark.
8因著我对于这样的认识不满意,就仰望主将这卷福音书的亮光赐给我;主给我看见,在马可一章里,主的福音服事把福音完全陈明出来。圣经没有另外一章像马可一章,那样把福音完全陈明出来。甚至在保罗的著作里,我们找不出一章,那样详尽、完全的把福音的性质与内容陈明出来。然而,我们需要蒙光照,好看见马可一章所启示的是甚么。也许有人会背这一章,却没有得到一点亮光。也许有人把这一章的希腊文彻底研读过了,知道每一个希腊字的意义,但对于这一章所陈明的福音,一点光都没有。我信,靠著主的怜悯,我们已经清楚看见马可一章所陈明的福音。我们也需要清楚看见主完成福音服事的路,就是主在祂福音服事里所实行的。现在,我们接著要来看第一件与此有关的事,就是赦免病者罪。(二1~12。)
8Because I was not satisfied with such knowledge but was looking to the Lord for light concerning this Gospel, the Lord showed me that in Mark 1 the gospel is fully displayed in His gospel service. In no other chapter of the Scriptures do we have such a full display of the gospel as we have in chapter one of Mark. Not even in the writings of Paul can we find a single chapter that gives us such a detailed and full display of the gospel in its nature and contents. However, we need to be enlightened in order to see what is revealed in chapter one of Mark. Someone may memorize this chapter, yet still not have any light concerning it. Someone else may thoroughly study this chapter in Greek, knowing the meaning of every Greek word, and nevertheless not have any light concerning the gospel displayed in this chapter. I believe that, by the Lord’s mercy, we have seen a clear view of the gospel displayed in chapter one of Mark. Now we also should have a clear view of the Lord’sway to carry out the gospel service, that is, a clear view of what the Lord practices in His gospel service. Let us now go on to consider the first incident related to this, the incident of forgiving the sins of the sick (2:1-12).
赦免病者罪因罪瘫痪的罪人
FORGIVING THE SINS OF THE SICK A Sinner Paralyzed by Sin
9主在迦百农的一幢房子,向聚集的人说话时,有人带著一个瘫子来就祂。(二1~3。)这瘫子象征因罪而瘫痪的罪人,无法在神面前行走、活动。二章四节说,『因为人多,不能带到祂跟前,就把耶稣所在的地方,拆了屋顶,既拆通了,就把瘫子所躺卧的褥子缒下去。』寻求者热切寻求奴仆救主的医治,迫使他们突破正当的障碍;那是个粗野的行动。然后他们通过屋顶,把褥子缒下去。那褥子指瘫子所躺的小床垫或垫子。
9While the Lord was in a house at Capernaum, speaking the word to those who were gathered together, a paralytic carried by four men was brought to Him (2:1- 3). This paralytic signifies a sinner paralyzed by sin, one who is unable to walk and move before God. Mark 2:4 says, “And not being able to bring him to Him because of the crowd, they removed the roof where He was; and having dug through, they lowered the bed on which the paralytic was lying.” Their zeal in seeking the Slave-Savior’she al ing compelled the seekers to breakthrough the proper barrier— something which might be considered a wild deed. Then through the roof they lowered the bed, a small mattress or pad, on which the sick man was lying
10五节说,『耶稣见他们的信心,就对瘫子说,孩子,你的罪赦了。』信是从听见基督的话来的,(罗十,)这指明寻求者曾听到奴仆救主。主看见他们的信心,就叫瘫子『孩子』。奴仆救主这爱的话含示恩慈,在此彰显出祂人性的美德。主对瘫子说,『你的罪赦了。』罪(复数)是疾病的原因。奴仆救主这里的话,摸著病因,而收疗效;一旦罪得赦免,疾病就得医治。在实行福音服事的这段里,第一个事例是赦免患病者的罪,这是很重要,也很有意义的。这指明完成福音所要作的第一件事,就是帮助人,使他们的罪得赦免。
10Verse 5 says, “And Jesus, seeing their faith, says to the paralytic, Child, your sins are forgiven!” This faith, issuing from hearing the word of Christ (Rom. 10:17), indicates that the seekers had heard of the Slave -17 Savior. Seeing their faith, the Lord called the paralytic a “child.” This loving word of the Slave-Savior implies kindness. Here the Lord’s human virtue was expressed. The Lord said to the paralytic, “Your sins are forgiven!” Sins were the cause of his sickness. The Slave - Savior’s word here touched the cause so that there might be a different effect. Once the sins were forgiven, the sickness was healed. It is important and meaningful that the first incident in this section on the carrying out of the gospel service is a case of forgiving the sins of a sick person. This indicates that in carrying out the gospel the first thing that must be done is to help people have their sins forgiven.
我们基本的难处
Our Basic Problem
11我们堕落之人的基本难处是我们的罪。神创造的人,原初是纯洁、清洁、无罪的。在创世记一章末了,神看著祂所造的,就说,『甚好。』神说『甚好』这样的话,乃是极大的事。人原是照著神的形像、按著祂的样式造的。不仅如此,神把生命之气吹入人里面,人就成了活的魂。(二7。)这生命之气成为人里面的灵。因此,神所造的人有神的形像、神的样式、和里面的灵。人受造,乃是清洁、单纯且完整的。然而按照创世记三章,神的仇敌,那恶者魔鬼,进来毒化神所造的人。人被蛇『咬』了,罪就注射到人里面。
11As fallen human beings, our basic problem is our sin. When God created man, man was pure, clean, and without sin. At the end of Genesis 1 God looked at His creation and said, “Very good.” It is a great matter for God to utter such words as “very good.” Man had been created in the image of God and according to the likeness of God. Furthermore, God breathed into man the breath of life, and man became a living soul (Gen. 2:7). This breath of life became the spirit of man within him. Therefore, man in God’s creation has the image of God, the likeness of God, and a spirit within him. As a creature, he was clean, pure, and complete. However, according to Genesis 3, the evil one, the Devil, the enemy of God, came in to poison the man created by God. Man was “bitten” by the serpent, and sin was injected into man’s being.
12人类一切的问题都是罪的结果。因著罪,堕落之人的光景是无望的。因著罪,每一个人都败坏了。你不相信人类(包括你)都败坏了么?你不信你的邻居、城市与国家都被罪败坏了么?全世界都被罪败坏了。因此,我们实行福音服事时所要作的第一件事,就是给人看见,他们的罪怎样可得赦免。因著人类一切的问题都是罪的结果,所以若要将人恢复到神面前,罪就必须先受对付。我们许多人能作见证,我们已往曾经努力要受更高的教育,为要得著一个光明的前途。然而,罪的问题不但没有解决,反而产生更多的败坏。但是当我们相信、接受主耶稣那一天,我们的罪就得了赦免。马可二章一至十二节的事例给我们看见,主这位奴仆救主在完成福音服事时所作的第一件事,乃是赦免罪。因这缘故,主在二章五节说,『孩子,你的罪赦了。』这句话也许叫瘫子和四个把他带到主面前的人大为惊奇。毫无疑问,他们从来没有想到疾病的原因是在于罪。然而主告诉瘫子,他的罪赦了,这使他们大为惊讶。
12All the problems of mankind are the result of sin. Because of sin, the situation of fallen mankind is hopeless. Because of sin, everyone has been corrupted. Do you not believe that mankind, including you, has been corrupted? Do you not believe that your neighborhood, your city, and your country have been corrupted by sin? The whole world has been corrupted by sin. Therefore, in carrying out the gospel service, the first thing we must do is to show people how they may have their sins forgiven. Because all the problems of mankind are the result of sin, sin must be dealt with if people are to be restored to God. Many of us can testify that in the past we tried our best to get a good education so that we might have a promising future. Nevertheless, the problem of sin remained unsolved and caused more and more corruption. But on the day we believed in the Lord Jesus and received Him, our sins were forgiven. In 2:1 through 12 we have a case showing us that the first task done by the Lord as the Slave-Savior in carrying out His gospel service was to forgive sins. This was the reason the Lord said in 2:5, “Child, your sins are forgiven!” This word was probably a shock to the paralytic and to the four who had brought him to the Lord. They no doubt had never thought that the cause of his sickness was sin. But much to their surprise, the Lord told the paralytic that his sins were forgiven
经学家的议论
The Reasoning of the Scribes
13按照六至七节,经学家听了这话,心里议论:『但有几个经学家坐在那里,心里议论说,这个人为甚么这样说?祂说僭妄的话了。除了神一位以外,谁能赦罪?』经学家和法利赛人,这些老旧、死沉之宗教的宗教徒,被神的仇敌撒但所鼓动、利用,在神奴仆全部的尽职期间,反对、抵挡、阻挠祂福音的服事。(二16,24,三22,七5,八11,九14,十2,十一27,十二13,28。)他们以为自己是敬拜神,为神发热心,却不晓得他们列祖亚伯拉罕、以撒、雅各的神就在他们面前,取了奴仆的形状服事他们。他们受传统宗教的蒙蔽,看不见这位在神圣经纶里的奴仆救主,甚至图谋杀害祂;(三6,十一18,十四1;)他们也确实把祂杀了。(八31,十33,十四43,53,十五1,31。)
13According to verses 6 and 7, when the scribes heard this word, they were reasoning in their hearts: “But there were some of the scribes sitting there and reasoning in their hearts, Why is this man speaking this way? He is blaspheming! Who can forgive sins except one — God?” Scribes and Pharisees, as the proponents of the old and dead religion, were motivated and used by Satan, the enemy of God, to oppose, resist, and frustrate the gospel service of the Slave of God throughout all His ministry (2:16, 24; 3:22; 7:5; 8:11; 9:14; 10:2; 11:27; 12:13, 28). They thought they worshipped God and were zealous for Him, not knowing that the very God of their forefathers, the God of Abraham, Isaac, and Jacob, was immediately before them in the form of a slave to serve them. They were blinded by their traditional religion from seeing Him in God’s economy, and they plotted to kill Him (3:6; 11:18; 14:1). Later they actually killed Him (8:31; 10:33; 14:43, 53; 15:1, 31).
14那些议论的经学家,以为自己合乎圣经,合乎神学,只承认奴仆救主是个人,甚至是个被藐视的拿撒勒人;(约一45~46;)他们并不认识这位赦免瘫子之罪者,就是那赦免人的神成为肉体,取了卑微之人的形状,来作奴仆,用祂的救恩服事他们。经学家自以为认识圣经,认为只有神有权柄赦免罪;在他们眼中,耶稣不过是个人,所以听见祂说,你的罪赦了,就认为祂亵渎神。这指明他们不认识主就是神。他们说这样的话,就弃绝了祂。这是犹太宗教首领第一次的弃绝。经学家心里指控主亵渎神。他们似乎是说,『这个人是谁,竟然自称能赦免人的罪?只有神有权柄这样作。我们晓得,这人是拿撒勒人。一个被藐视的拿撒勒人怎能赦免人的罪?』经学家不晓得主知道他们心里的议论。马可二章八节说,『耶稣灵里即刻知道他们心里这样议论,就对他们说,你们心里为甚么议论这些事?』繙作『知道』的希腊字,原文意『完全知道』。奴仆救主知道寻求者的信、病人的罪、(5、)以及经学家心里的议论,这指明祂是无所不知的。这样的无所不知,显出祂神圣的属性,揭示祂的神性:祂就是那位无所不知的神。
14The reasoning scribes, who considered themselves scriptural” and “theological,” acknowledged the Slave-Savior merely as a man, even a despised Nazarene (John 1:45-46). They did not realize that the One who forgave the sins of the paralytic was actually the forgiving God incarnated in the form of a lowly man. The scribes, assuming that they knew the Scriptures, thought that only God had authority to forgive sins, and that Jesus, who in their eyes was only a man, blasphemed God when He said, “Your sins are forgiven.” This indicates that they did not realize that the Lord was God. By uttering such a word, they rejected Him. This was the first rejection by the leaders of the Jewish religion. In their hearts the scribes accused the Lord of blaspheming God. They seemed to be saying, “Who is this claiming to forgive sins? Only God has the authority to do such a thing. We know that this man is a Nazarene. How can a despised Nazarene forgive someone’ss ins?” The scribes did not realize that the Lord knew what they were reasoning in their hearts. Concerning this, verse 8 says, “And immediately Jesus, knowing in His spirit that they were reasoning this way among themselves, says to them, Why are you reasoning these things in your hearts?” Literally, the Greek word rendered “knowing” means fully knowing. The Slave-Savior knew the seekers’ faith, the sick one’ss ins (v. 5), and the scribes’ inward reasoning. This indicates that He was omniscient. Such omniscience, manifesting His divine attribute, unveils His deity as the omniscient God
15经学家必定因主的话大为惊奇。他们也许自言自语说,『我们并没有说甚么,祂怎么晓得我们心里所议论的?』主晓得他们的议论,因为祂不仅是一个拿撒勒人,祂也是无所不知的神。
15The scribes must have been shocked at the Lord’sword. They may have said to themselves, “We didn’ts ay anything. How does He know what we were reasoning in our hearts?” The Lord knew their reasonings because He was not only a Nazarene—He was also the omniscient God
16马可福音里有一个显著的点,就是这卷福音书陈明主是那有了人的样式,并取了奴仆形状的一位。经学家不晓得,这位奴仆的人性里有神性。主这样行事为人,是要指明在祂的人性里有神性。主是拿撒勒人,取了奴仆的形状;然而祂是无所不知的。因著祂是无所不知的,祂晓得经学家心里议论些甚么。祂不与他们争辩,祂只讲事实。
16A striking point in the Gospel of Mark is that this Gospel presents the Lord in the likeness of man and in the form of a slave. The scribes did not realize that within the humanity of this Slave there was deity. The Lord behaved Himself in such a way as to indicate that within His humanity there was deity. The Lord was a Nazarene in the form of a slave; yet He had omniscience. Because He was omniscient, He knew what the scribes were saying in their hearts. Instead of arguing with them, He simply spoke the facts.
赦免罪的权柄
The Authority to Forgive Sins
17根据九节,主继续问经学家这个问题:『对瘫子说,你的罪赦了,或说,起来,拿你的褥子行走,那一样更容易?』这里主没有说,『那一样更难?』因为在祂没有一件事是难的。在祂说『你的罪赦了』,比说『起来,拿你的褥子行走』更容易。
17According to verse 9, the Lord went on to ask the scribes this question, “Which is easier, to say to the paralytic, Your sins are forgiven, or to say, Rise, and pick up your bed and walk?” Here the Lord did not say, “Which is more difficult,” because to Him nothing is difficult. For Him to say, “Your sins are forgiven,” was easier than to say, “Rise, and pick up your bed and walk
18十至十一节说,『但要叫你们知道人子在地上有赦罪的权柄-就对瘫子说,我吩咐你,起来,拿你的褥子回家去罢!』奴仆救主就是神成了肉体,祂不以自己与神同等为强夺之珍,而紧持不放。祂虽然外面成为人的样式,取了人的样子,甚至成为奴仆的形状,但祂里面乃是神。(腓二6~7。)祂是奴仆救主,也是神救主。因此,祂不仅有能力拯救罪人,也有权柄赦免他们的罪。在这事例中,祂是神赦免人的罪,却声言自己是人子。这指明祂是真神,又是真人,兼有神性和人性。在祂身上,人同时能看见神圣的属性和人性的美德。这几节指明,主为著显示祂有赦罪的权柄,就向瘫子说,『我吩咐你,起来,拿你的褥子回家去罢!』这就是叫瘫子得著医治。主的救恩不仅赦免我们的罪,也使我们起来行走。不是先起来行走,然后罪得赦免,那是靠行为;乃是罪先得赦免,然后起来行走,这是靠恩典。十二节是这件事的结语:『那人就起来,立刻拿著褥子,当著众人面前出去了,以致众人都惊奇,荣耀神说,我们从来没有见过这样的事。』这乃是应验奴仆救主的话,『起来,拿你的褥子…。』说『你的罪赦了』,比说『起来,拿你的褥子行走』更容易。后者既然应验了,前者是更容易的,当然也就应验了。这是有力的证据,证明奴仆救主在地上有赦罪的权柄。
18Verses 10 and 11 say, “But that you may know that the Son of Man has authority on earth to forgive sins— He says to the paralytic, To you I say, Rise, pick up your bed and go to your house.” The Slave-Savior was the very God incarnated, not regarding equality with God a thing to be grasped. He was outwardly in the likeness and fashion of man, even in the form of a slave, but inwardly, He was God (Phil. 2:6-7). He was the Slave-Savior and the God-Savior as well. Hence, He had not only the ability to save the sinners, but also the authority to forgive their sins. In this incident He forgave people’s s ins as God, but asserted that He was the Son of Man. This indicates that He was the true God and a real Man, possessing deity and humanity. In Him men could see both His divine attribute and human virtue. These verses indicate that in order to show that He had authority to forgive sins, the Lord said to the paralytic, “Rise, pick up your bed and go to your house.” This was the healing of the paralytic. The Lord’ss alvation not only forgives our sins, but also makes us “rise and walk.” It is not rise and walk first, and then be forgiven of our sins; that would be by works. Instead, it is to be forgiven of our sins first, and then to rise and walk; this is by grace. In verse 12 we have a concluding word concerning this incident: “And he rose, and immediately, having picked up the bed, he went out before them all, so that they were all amazed and glorified God, saying, We have never seen anything like this!” Here we have the fulfillment of the Slave-Savior’sword, “Rise, pick up your bed.” To say, “Your sins are forgiven,” was easier than to say, “Rise, pick up your bed and walk.” Since the latter was fulfilled, the former, the easier one, was surely also fulfilled. This is strong evidence that the Slave-Savior has authority to forgive sins on earth.
19瘫子就起来,拿著褥子,当著众人面前出去了。主不仅叫瘫子能行走,且叫他能拿褥子行走。原先褥子托著他,现在他拿著褥子。这是主救恩的大能。这瘫子被人抬到主跟前,却自己走回家。这指明不是罪人能走到主跟前,乃是罪人因著主的救恩,能从主那里走回去。
19The paralytic rose, picked up his bed, and went out before all. The Lord enabled the paralytic not only to walk, but also to pick up his bed and walk. Formerly the bed bore him; now he bears it. This is the power of the Lord’ss alvation. Moreover, this paralytic was brought to the Lord by others, but he went home by himself. This indicates that it is not that the sinner can come to the Lord, but that the sinner can go forth from the Lord by the Lord’ss alvation
奴仆救主的人性与神性
The Humanity and Deity of the Slave-Savior
20我们在这件事上看见奴仆救主的人性与神性。当主称呼瘫子是孩子时,主是非常有人性的。主以非常亲切,满带人性的慈爱称呼他。但是当主告诉瘫子起来,拿他的褥子回家时,祂彰显了祂的神性。因此,主的神性是彰显在祂的人性里。祂的人性满了美德,祂的神性则满了权柄。我们在这里所看见主的荣耀,是祂权柄的彰显。主告诉有病的人起来,拿起他的褥子回家,并不是教训的话,乃是权柄的话。这话由一个事实得著印证,就是瘫子当时就得著能力、力量起来,拿著褥子行走。所有聚集在那里的人,都看见主的权柄、荣耀与尊贵。因此,我们在这个事例里看见,主的人性展现在人性的美德与完全里;祂的神性显明在神性的荣耀与尊荣里。当瘫子拿起褥子行走时,经学家与法利赛人这些反对者的口就被封住了。他们因著主神性中的权柄和祂人性中的恩慈而缄默无言。我们在这里看见一个奴仆,然而在祂身上神得著彰显。因著许多人看见主的神性显在祂的人性里,他们就跟从了祂。
20In this incident we see both the humanity and the deity of the Slave-Savior. When the Lord referred to the paralytic as a child, the Lord conducted Himself in a very human manner. The Lord addressed him in an intimate way, in a way full of human kindness. But when the Lord told the paralytic to rise, take up his bed, and go home, He manifested His deity. Therefore, the Lord’s deity was manifested in His humanity. His humanity was full of virtue, and His deity was full of authority. The Lord’s glory seen here was the expression of His authority. The Lord’sword to the sick man to rise, pick up his bed, and go home was not a word of teaching; it was a word of authority. This word was confirmed by the fact that the paralytic then received the ability, the energy to rise, pick up his bed, and walk. All those gathered there saw the Lord’s authority, glory, and honor. Therefore, in this case we see the Lord’s humanity displayed in its virtue and perfection and His deity manifested in its glory and honor. When the paralytic picked up his bed and walked away, the mouths of the opposers, the scribes and the Pharisees, were shut. They were put to silence by the Lord’s authority in His deity and also by His kindness in His humanity. Here we see a slave; yet in Him God is manifested. Because many saw the Lord’s deity manifested in His humanity, they followed Him
帮助别人罪得赦免
HELPING OTHERS HAVE THEIR SINS FORGIVEN
21按照二章一至十二节的事例,我们传福音时所该学的第一件事,就是帮助别人罪得赦免。主并没有告诉瘫子:『你病了,我替你难过。然而我要你知道,这个疾病是从罪来的。你瘫痪了,所以你必定犯了罪。你自己知道犯了甚么罪。』主如果这样对瘫子传道,瘫子也许会和祂争辩说,『我向来是个好人,待人恩慈,但我忽然瘫痪了。』我们应该跟主学,不要为著人的罪和人争辩,因为这样只会激怒他们,使他们不听我们所要说的。我们该照著主耶稣所作的,告诉人,他们的罪得了赦免。这当然不是说,我们要逐字重复主的话:『你的罪赦了。』我的点是说,我们要遵照这里所看见的原则。
21According to the incident in 2:1-12, the first thing we must learn in our preaching of the gospel is to help others have their sins forgiven. It is significant that the Lord did not say to the paralytic, “I am sorry that you are sick. But I want you to know that this sickness comes from sin. Because you are paralyzed, you must have sinned in some way. You know what sins you have committed.” If the Lord had preached to the paralytic like this, he may have argued with Him, saying, “No, I have always been a good person. I have been kind to others. But suddenly I became paralyzed.” We should learn of the Lord Jesus not to argue with others concerning their sins. That will only stir up their anger and cause them not to care for what we have to say. We should follow the Lord Jesus to tell people that their sins are forgiven. Of course, this does not mean that we should literally repeat the words, “Your sins are forgiven.” My point is that we need to follow the principle seen here.
22当我们就近人传福音的时候,里面要祷告,但不该让他们晓得我们在祷告。主可能会引导我们这样说,『亲爱的朋友,惟有主耶稣这位神的儿子,我们的救赎主,才有权柄、大能与能力,赦免我们的罪。』不要说『你的罪』,应该说『我们的罪』。主能说『你的罪』,因为祂不是罪人。然而,我们必须把自己包括在内,因为我们知道自己也是罪人。这意思是说,我们不要告诉人,他们有罪,反而要告诉他们,惟有主有能力赦免我们的罪。我们可以接下去说,『人生一切的烦恼和问题都是从罪来的,因此我们的罪必须得著赦免。惟有主耶稣有赦罪的权柄。』我们如果合式的向人陈明福音,圣灵就要尊重我们所说的。这样,那些听我们说话的人就会有深刻的印象,知道惟有主耶稣能赦免我们的罪。结果,关于赦罪的这句话,就要像福音的种子,种到他们里面。
22When we approach people for the preaching of the gospel, we need to be inwardly praying. However, we should not let them know that we are praying. Then the Lord may lead us to say something like this: “Dear friends, only the Lord Jesus, as the Son of God and our Redeemer, has the authority, power, and ability to forgive our sins.” Instead of saying “your sins,” we should say “our sins.” The Lord could speak of “your sins” because He was not a sinner. We, however, must include ourselves, for we know that we too are sinners. This means that we should not tell people that they are sinful. Instead, we should tell them that only the Lord has the ability to forgive us our sins. We may go on to say, “In our human life, all troubles and problems come from our sins. We need to have our sins forgiven, and only the Lord Jesus has the authority to do this.” If we present the gospel to others in the proper way, the Holy Spirit will honor our speaking. Then those who listen to us will be deeply impressed with the word that only the Lord Jesus can forgive our sins. The result is that this word concerning forgiveness will be sown into them as the seed of the gospel
23帮助人经历赦罪的另一个方法,是以活的方式,与他们一同读马可二章一至十二节。我们可以拿出马可福音的袖珍本,强而有力的宣读,好叫人对这事实有深刻的印象:惟有主耶稣才能赦免人的罪。然后我们可以帮助他们看见,罪得赦免的结果是平安。按照二章一节至三章六节事例的顺序,完成传福音的第一条路,就是帮助人罪得赦免。
23Another way to help people experience the forgiveness of sins is to read Mark 2:1-12 with them in a living way. We may take out a pocket version of the Gospel of Mark and read it in a prevailing way in order to impress others with the fact that only the Lord Jesus can forgive a person’ss ins. Then we may help them see that peace comes as the result of having our sins forgiven. According to the sequence of the cases in 2:1—3:6, the first way to carry out the preaching of the gospel is to help others have their sins forgiven