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马可福音生命读经 · 第8篇

奴仆救主完成福音服事的路（二）

The Ways the Slave-Savior Carried out His Gospel Service (2
1读经：马可福音二章十三至十七节。我们在前篇信息曾指出，二章一节至三章六节记载了五件事，给我们看见，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：赦免病者罪；（二1～12；）同罪人坐席；（二13～；）从者快乐，无需禁食；（二18～22；）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。）我们已经交通了第一件事，就是赦免病者罪。在本篇信息中，我们要接著来看主同罪人坐席。
1Scripture Reading: Mark 2:13-17 In the foregoing message we pointed out that in 2:1 — 3:6 five incidents are recorded to show how the Slave-Savior as the Slave of God carried out His gospel service to care for the need of fallen people: 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 followers’ 17 hunger rather than for religion’s regulation (2:23-28), and caring for the relief of the suffering one rather than for the ritual of religion (3:1-6). We have already considered the first incident, that of forgiving the sins of the sick. In this message we shall go on to consider the incident of the Lord’s feasting with sinners.
2马可二章十三节说，『耶稣又出到海边去，群众都就了祂来，祂便教训他们。』我们已经看见，奴仆救主是世界的光，（约八12，九5，）来到黑暗之地，加利利，如同大光照亮坐在死亡阴影中的人。（太四12～16。）祂的教训释放出亮光的话，光照在死亡黑暗里的人，使他们得著生命的光，（约一4，）并将人从撒但的黑暗里，带到神圣的光中。（徒二六18。）
2Mark 2:13 says, “And He went out again beside the sea; and all the crowd came to Him, and He taught them.” We have seen that the Slave-Savior, as the light of the world (John 8:12; 9:5), came to Galilee, the land of darkness, where people were sitting in the shadow of death, and that He came as a great light to shine upon them (Matt. 4:12-16). His teaching released the word of light to enlighten those in the darkness of death so that they might receive the light of life (John 1:4) and be brought out of satanic darkness into the divine light (Acts 26:18
同罪人坐席呼召马太
FEASTING WITH SINNERS The Calling of Matthew
3马可二章十四节说，『祂经过的时候，看见亚勒腓的儿子利未，坐在税关上，就对他说，跟从我。他就起来，跟从了耶稣。』税关是替罗马人收税的处所。利未又称为马太，是犹太人所定罪、藐视并厌恶的税吏，（路十八11，太五46，）也许地位很高。（太十3。）大多数的税吏滥用职权，假借名义，讹诈勒索。（路三12～13，十九2，8。）纳税给罗马政府，令犹太人非常痛苦。百姓藐视那些从事收税的人，认为他们丝毫不值得尊重，（路十八9～10，）因此将他们与罪人同列。（可二16。）虽然马太是税吏，但他蒙了奴仆救主的呼召，以后且被选立为十二使徒之一。（三18。）这是何等的怜悯！
3Verse 14 says, “And passing by, He saw Levi the son of Alpheus, sitting at the tax office, and He says to him, Follow Me! And rising up, he followed Him.” The tax office was a toll house, where tax was collected for the Roman government. Levi, also known as Matthew, was one of the tax collectors, probably one in a high position (Matt. 10:3). The tax collectors were condemned, despised, and abhorred by the Jews (Luke 18:11; Matt. 5:46). Most of these tax collectors abused their office by demanding more than they should by false accusation (Luke 3:12-13; 19:2, 8). To pay taxes to the Roman government was very bitter to the Jews. Those engaged in collecting these taxes were despised by the people and counted unworthy of any respect (Luke 18:9-10). Hence, they were classed with sinners (Mark 2:16). Even though Matthew was a tax collector, he was called by the Slave-Savior and later chosen and appointed as one of the twelve apostles (3:18). What mercy!
4马太蒙召的记载非常简略。他是税吏，被犹太人当作卖国贼，因为他为罗马帝国主义者效劳。在新约里这些税吏与妓女同列。然而，像马太这样的人，竟蒙奴仆救主的呼召。主只告诉他：『跟从我。』马太就起来，跟从了祂。根据这里的记载，这似乎是主第一次遇见马太。主在祂的话语或外表上，必定有某种吸引力，叫马太跟从祂。跟从主包括相信主。人若不相信祂，就不会跟从祂。相信主是得救，（徒十六31，）跟从主是进窄门、走狭路。（太七13～14。）这不是马可福音记载主呼召人跟从祂的第一件事例。在一章十六节，祂看见西门和安得烈在海里撒网，就对他们说，『来跟从我，我要使你们成为得人的渔夫。他们就立刻撇下网，跟从了祂。』（17～18。）不久以后，主又呼召西庇太的儿子雅各，和雅各的兄弟约翰，他们正在船上补网。（19。）祂呼召他们的时候，他们就把父亲和雇工撇在船上，跟从祂去了。（20。）在二章，类似的事发生了。主看见利未（马太）在税关上，就对他说来跟从祂。马太就站起来，跟从了祂。他这行动是对奴仆救主呼召的回应，含示他丢弃污秽的工作和罪恶的生活。
4The record of the calling of Matthew is very simple. He was a tax collector, one who was considered a traitor by the Jews because he helped the Roman imperialists. In the New Testament these tax collectors were classified with prostitutes. Nevertheless, such a person as Matthew was called by the Slave-Savior. The Lord simply said to him, “Follow Me!” We are told that Matthew rose and followed Him. According to the record here, it seems that this was the first time the Lord met Matthew. There must have been some attracting power with the Lord, either in His word or appearance, that caused Matthew to follow Him. To follow the Lord includes believing in Him. No one follows Him unless he believes in Him. To believe in the Lord is to be saved (Acts 16:31), and to follow Him is to enter the narrow gate and walk the constricted way (Matt. 7:13-14). This is not the first case recorded in the Gospel of Mark of the Lord calling people to follow Him. In 1:16 He saw Simon and Andrew casting a net into the sea. Then He said to them, “Come after Me, and I will make you become fishers of men. And immediately, leaving the nets, they followed Him” (vv. 17-18). Soon afterward, the Lord called James the son of Zebedee and John his brother, who were in a boat mending nets (v. 19). When He called them, they left their father with the hired servants and followed Him (v. 20). We have a similar situation in chapter two. The Lord saw Levi, or Matthew, at the tax office and told him to follow Him, and Matthew simply rose up and followed Him. His action as an answer to the Slave- Savior’scall implies his abandoning his unclean job and sinful life
有病的人才用得著医生
The Sick in Need of a Physician
5马可二章十五节指明马太不仅跟从了主，并且为祂大摆筵席：『耶稣在利未家里坐席，有好些税吏和罪人，与耶稣和祂的门徒一同坐席；因为这样的人多，他们也跟随耶稣。』马太邀请许多税吏和罪人赴席。如果我们被邀参加这样的筵席，我们可能会拒绝，不愿意和这等人同席吃饭。然而，主耶稣却赴席了。
5Verse 15 indicates that Matthew not only followed the Lord, but also prepared a great feast for Him: “And it came about that He reclined at the table in his house, and many tax collectors and sinners were reclining at the table with Jesus and His disciples, for there were many, and they followed Him.” Matthew invited many tax collectors and sinners to this feast. If we had been invited to such a feast, we probably would have declined the invitation, not wanting to feast with such people. However, the Lord Jesus attended that feast
6我们若仔细读马可福音，就会晓得经学家像探子一样，无论主往那里去，他们都跟著。十六节说，『法利赛人中的经学家，看见祂和罪人并税吏一同吃饭，就对祂的门徒说，祂和税吏并罪人一同吃饭么？』我们已经看见，经学家是老旧、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。）在二章十六节，经学家自以为义，定罪奴仆救主与税吏和罪人一同坐席。经学家对主的门徒所说的话，指明他们自以为义，并不晓得神的恩典。他们认为神只按公义对待人。在十六节这里，经学家继续他们在二章六至七节所开始的反对。
6If we read the Gospel of Mark carefully, we shall realize that the scribes followed the Lord like spies wherever He went. Verse 16 says, “And the scribes of the Pharisees, seeing that He ate with sinners and tax collectors, said to His disciples, He is eating with tax collectors and sinners!” We have seen that these scribes, 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). In verse 16 the scribes were self-righteous in condemning the Slave-Savior for His feasting with tax collectors and sinners. The scribes’ word to the Lord’s disciples indicates that, in their self - righteousness, they did not know the grace of God. They assumed that God deals with man only according to righteousness. Here in verse 16 the scribes continued the opposition that began in 2:6-7.
7主听见经学家对祂门徒所说的话，就告诉经学家：『强健的人用不著医生，有病的人才用得著；我来本不是召义人，乃是召罪人。』（17。）这句话指明，奴仆救主认为自己是那些因罪患病之人的医生。主在呼召人跟从祂的事上，是作医生，不是作审判官。审判官的审判是按著公义，医生的医治是按著怜悯和恩典。主来尽职是作医生，医治、恢复、点活并拯救人。主说，强健的人用不著医生，含示自义的经学家，不领会他们需要主作医生。他们认为自己很强健，因此被自义蒙蔽，不晓得自己是有病的。主在十七节说，祂来本不是召义人，乃是召罪人。这指明奴仆救主是罪人的救主。事实上，没有义人，连一个也没有。（罗三10。）那些以为自己是义的人，乃是自义的。奴仆救主来，不是召这些『义人』，乃是召罪人。
7Hearing what the scribes said to His disciples, the Lord said to the scribes, “Those who are strong have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners” (v. 17). This word indicates that the Slave-Savior considered Himself a Physician to the people who were sick with sins. In calling people to follow Him, the Lord ministered as a Physician, not as a judge. The judgment of a judge is according to righteousness, whereas the healing of a physician is according to mercy and grace. The Lord came to minister as a Physician; that is, He came to heal, recover, enliven, and save people. The Lord’sword that the strong have no need of a physician implies that the self-righteous scribes did not realize their need of Him as a Physician. They considered themselves strong. Therefore, blinded by their self- righteousness, they did not know that they were sick. In verse 17 the Lord said that He did not come to call the righteous, but sinners. This indicates that the Slave-Savior is the Savior of sinners. Actually, there is none righteous, not even one (Rom. 3:10). Those who think they are righteous are self-righteous. The Slave- Savior did not come to call these “righteous” ones; He came to call sinners
8主在马可二章十七节似乎是对经学家说，『强健的人用不著医生，但是有病的人晓得自己用得著。你们这些经学家是强健的，还是软弱的？是有病的，还是健康的？你们比这些税吏患了更严重的病，然而你们却不愿意承认。因著你们不愿意承认自己的需要，我就不能医治你们。我来是作医生，为著医治你们，但你们不承认你们有病。不仅如此，我来本不是召义人，乃是召罪人。』
8In verse 17 the Lord seems to be saying to the scribes, “The strong do not need a physician. The sick ones, however, know that they need a physician. Are you scribes strong or weak? Are you sick or healthy? You are more sick than these tax collectors, but you are not willing to admit it. Because you will not admit your need, I cannot heal you. I have come as the Physician to heal you, but you will not admit that you are sick. Furthermore, I have not come to call the righteous ones—I have come to call sinners.”
得救的喜乐
The Joy of Salvation
9二章一至十二节与二章十三至十七节记载了两个事例，就是赦免病者罪，以及同罪人坐席；在这两个事例中，我们看见完成福音服事最好的路－就是帮助人，使他们罪得赦免，好叫他们进入对神的享受。与主耶稣同席，乃是与祂一同享受神。
9In the two cases recorded in 2:1-12 and 2:13-17—the incidents of forgiving the sins of the sick and feasting with sinners—we see the best way to carry out the gospel service. This is to help people have their sins forgiven so that they may enter into the enjoyment with God. To feast with the Lord Jesus is to enjoy God with Him
10所有的罪人都失去了神，也失去了对神的享受。罪人被掳，离开了神，离开了对神的享受，成为撒但的奴隶。所有的罪人都是撒但权下的奴隶，因著他们是这样的奴隶，他们就没有享受，没有平安。主完成福音的服事时，先是赦免我们的罪，再带我们享受神。你得救以后，岂没有经历一种可与筵席相比的享受么？你如果得救了，却没有享受属灵的筵席，那就是说，你没有神救恩的喜乐。这样看来，你对救恩的经历并不彀，并不完整。完整的救恩包括赦罪与在神里面的喜乐。这喜乐就是享受神，这种享受乃是筵席。
10All sinners have lost God and have also lost the enjoyment of God. Sinners have been taken captive away from God and from the enjoyment of God to be slaves of Satan. All sinners are slaves under the authority of Satan. Because they are such slaves, they have no enjoyment and no peace. In carrying out the service of the gospel, the Lord Jesus first forgives our sins and then brings us into the enjoyment of God. After you were saved, did you not experience an enjoyment that could be compared to a feast? If you were saved without having such a feast, this means that you did not have the joy of God’ss alvation. In this sense, your experience of salvation was not adequate, not complete. Complete salvation includes forgiveness of sins and a joy that is in God. This joy is the enjoyment of God, and this enjoyment is a feast
11我还记得，我得救时所经历的喜乐。虽然我在基督教里出生、长大、受教育，但我到了十九岁才得救。哦！我得救那一天真是喜乐！我太喜乐了，好像天上地上一切的事物都令我欢畅。那就是享受神，也就是得救的喜乐。得救的喜乐乃是筵席。当我们有了得救的喜乐，就是同主耶稣坐席。我们中间许多人能作见证，当我们回想我们得救的经历时，我们还能回味当时所经历的喜乐。当我们得救，并晓得自己的罪得了赦免以后，我们里面就有喜乐。我们把主耶稣看作是最奇妙的一位，而在祂里面喜乐，同祂坐席。这得救的喜乐，对神的享受，有力的证明我们已被带回到神那里。得救的喜乐见证我们不再远离神，乃是被带回到祂那里。完成福音服事正确的路，乃是帮助人经历罪得赦免，使他们有得救的喜乐，就是对神的享受。
11I can still remember the joy I experienced when I was saved. Although I was born, raised, and educated in Christianity, I was not saved until the age of nineteen. Oh, what joy I had on the day I was saved! I was very happy, and it seemed that everything in heaven and on earth was pleasant to me. That was the enjoyment of God, the joy of salvation. The joy of salvation is a feast. When we have the joy of salvation, we are feasting with the Lord Jesus. Many of us can testify that when were call our experience of salvation, we can still taste the joy we experienced. After we were saved and knew that our sins had been forgiven, there was joy within us. We regarded the Lord Jesus as the most wonderful One, and we were joyful in Him, feasting with Him. This joy of salvation, the enjoyment of God, is a strong proof that we have been brought back to God. The joy of salvation testifies that we are no longer far away from God, but have been brought back to Him. The proper way to carry out the gospel service is to help people experience the forgiveness of sins so that they may have the joy of salvation, the enjoyment of God.
三个病例
THREE CASES OF SICKNESS
12到目前为止，我们已经说过马可福音里的三个病例。第一个是彼得岳母的病。（一30～31。）彼得的岳母发烧。我们已经指出，这烧可象征人不正常、不受约束的脾气。马可用妇人来说明这种光景。妇女特别容易发『烧』，这使她们容易发怒。我们要帮助这样发烧的人，必须自己先冷静下来，然后对方才会冷静。
12Thus far, we have covered three cases of sickness in the Gospel of Mark. The first case was that of Peter’s mother-in-law (1:30-31). Peter’s mother-in-law was sick with a fever. We have pointed out that this fever may signify an abnormal, unbridled temper. Mark uses a woman to illustrate this condition. It is especially easy for women to come down with such a “fever,” a fever that causes them to be very touchy. In order to help someone who has a fever like this, we must first be calm ourselves. Then gradually the other party will calm down
13这卷福音书的第二个病例是患痳疯的。（一40～45。）患痳疯的，描绘出典型的罪人。痳疯是最污染人、传染人、破坏人的疾病，使患者与神与人隔离。痳疯使患者失去与神与人的交通。因此一章四十至四十五节洁净患痳疯的，表征使罪人恢复与神与人的交通。患痳疯的不仅需要得医治，也需要得洁净。患痳疯的病例比彼得岳母的病例更严重，因为彼得的岳母不需要洁净，只需要医治。马可福音的第三个病例是瘫痪，（二1～12，）这人因瘫痪而不能行动。彼得岳母和瘫子的病例指明：男人因罪不能行动，女人因罪发烧。换句话说，罪使男人不能行动，也使女人『冒火』而发高烧。因此，我们可以说，女人发烧，男人瘫痪不能行动。不仅如此，男人和女人都是患痳疯的，都需要洁净。这三个病例启示奴仆救主服事发烧的、瘫子与那些患痲疯的。主用祂赦罪的权柄与洁净的大能服事我们。祂赦免我们的罪，洁净我们，带我们归向神。祂恢复我们与神与人的交通。因著祂，我们的罪得了赦免，有神作我们的一切。如今，我们享受神作我们的生命、我们的光、我们的一切。我们同主坐席。这就是福音，也是完成福音服事的路。
13The second case of sickness in this Gospel is the case of a leper (1:40-45). This leper portrays a typical sinner. Leprosy, the most contaminating, contagious, and damaging disease, isolates a person from both God and man. Leprosy causes its victim to lose fellowship with both God and man. Hence, the cleansing of the leper in 1:40-45 signifies the recovering of a sinner to fellowship with God and with men. The leper needed not only healing but also cleansing. The case of the leper was much more serious than that of Peter’s mother-in-law, for she did not need cleansing, but needed only healing. The third case of sickness in Mark’s Gospel is the case of the paralytic (2:1-12), the case of a man who was disabled as the result of being paralyzed. The cases of Peter’s mother-in-law and the paralytic indicate that men are disabled by sin and that women have a fever because of sin. In other words, the same thing that disables men—sin— also causes women to be “set on fire” with a high fever. Therefore, we may say that women are sick of a fever and that men are sick of paralysis, disablement. Furthermore, both men and women are lepers in need of cleansing. These three cases reveal that the Slave-Savior serves those who are sick with a fever, those who are paralyzed, and those who are lepers. The Lord serves us with His forgiving authority and His cleansing power. He forgives our sins, cleanses us, and brings us back to God. He restores our fellowship with God and man. Because of Him, our sins are gone, and we have God as everything to us. Now we are enjoying God as our life, our light, our everything. We are feasting with the Lord. This is the gospel, and this is also the way to carry out the gospel service