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马可福音生命读经 · 第9篇

奴仆救主完成福音服事的路（三）

The Ways the Slave-Savior Carried out His Gospel Service (3
1读经：马可福音二章十八节至三章六节。马可福音不是一卷道理的书。这卷福音书是按著历史事实而写的传记。因此，这卷福音书的记载乃是按照历史的次序。
1Scripture Reading: Mark 2:18—3:6 The Gospel of Mark is not a book of doctrine. As a biography, this Gospel was written according to the facts of history. The record of this Gospel, therefore, is according to historical sequence
五个钥辞赦罪
FIVE KEY WORDS Forgiveness
2我们已经看过，二章一节至三章六节所记载的五件事形成一组。这五件事是赦免病者罪；（二1～12；）同罪人坐席；（二13～；）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。）每一件事都可以用一个特别的辞来2:1-概括。概括头一件事的辞是赦罪。二章一至十二节的事是人子赦免罪的事例，人子就是那赦免人的神成为肉体，取了奴仆的形状。主耶稣在二章五节对瘫子说，『孩子，你的罪赦了。』经学家听到这话，就心里议论说，『祂说僭妄的话了。除了神一位以外，谁能赦罪？』（7。）最后主说，『但要叫你们知道人子在地上有赦罪的权柄－就对10-瘫子说，我吩咐你，起来，拿你的褥子回家去罢！』（10～11。）人子虽然取了奴仆的形状，但祂却有赦罪的权柄。这强而有力的指明，赦免人的神在这个是奴仆的人里面。因此，在这五件事的系列中，第一件事与赦罪有关。
2We have seen that the five incidents recorded in 2:1— 3:6 form a group. These five incidents are the forgiving of 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’ hunger 17 rather than for religion’s regulation (2:23-28), and 18 caring for the relief of the suffering one rather than for the ritual of religion (3:1-6). Each of these incidents can be summarized by a particular word. The word to summarize the first incident is forgiveness. In 12 we have a case of the forgiveness of sins by the Son of Man, who was the forgiving God incarnated in the form of a Slave. In 2:5 the Lord Jesus said to the paralytic, “Child, your sins are forgiven!” When the scribes heard this they reasoned in their hearts, “He is blaspheming! Who can forgive sins except one — God?” (v. 7). Eventually, the Lord said, “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” (vv. 11). The Son of Man, even though He was in the form of a Slave, had the authority to forgive sins. Here we have a strong indication that the forgiving God was present in the form of this Man, a man who was a Slave. Therefore, the first incident in this series of five incidents concerns forgiveness.
享受
Enjoyment
3描述第二件事的辞是享受。二章十三至十七节记载这件事，说到奴仆救主是医生，同罪人坐席。因此，我们在这里看见同救主坐席的享受。那些同祂坐席的人，享受奴仆救主的美善，祂乃是神的具体化身。因这缘故，他们实际上所经历的是享受神自己。因这缘故，这件事可以用『享受』来概括。
3The word to describe the second incident is enjoyment. In this incident, recorded in 2:13-17, the Slave-Savior as a Physician was feasting with sinners. Therefore, here we have the enjoyment of feasting with the Savior. Those who feasted with Him enjoyed the goodness of the Slave-Savior, who is the embodiment of God. Therefore, what they actually experienced was the enjoyment of God Himself. For this reason, the word “enjoyment” is a summary of this incident.
喜乐
Joy
4我们可以用『喜乐』这个很简单的辞来描述第三件事。因此，我们在头三件事中有赦罪、享受与喜乐。
4We may use a very simple word to describe the third incident—joy. Therefore, in the first three incidents we have forgiveness, enjoyment, and joy
5按照二章十八至二十二节，我们若要喜乐，就需要有几个基本的因素。若没有这些因素，我们就无法喜乐。第一个基本的因素是新郎：『耶稣对他们说，新郎和伴友同在的时候，伴友岂能禁食？只要有新郎与他们同在，他们就不能禁食。』（19。）新郎是最喜乐的人。因此，在马可二章，我们喜乐的基本因素，是救主这位新郎。其他两个喜乐的因素是新布（21）与新酒。（22。）新布是为著缝制衣服，用来遮盖我们、美化我们。未漂过的布是未处理、未加工的布。新布是为著缝制新衣。实际上，新衣就是基督自己，遮盖、美化我们。新酒使我们满足、喜乐。我们外面有新布，里面有新酒；不仅如此，我们与新郎在一起。现在，我们有了这些叫我们喜乐的基本因素。没有一位哲学家能说出像主耶稣在二章十八至二十二节所说的话。主非常有智慧，祂使用布与酒这些普通的东西，来说明一些奇妙的点。主说到新郎、新布、新酒，给我们看见，我们怎样才能喜乐。我们能喜乐，因为我们与新郎同在，因为我们有新衣的遮盖来美化我们，也因为我们有新酒来充满我们，使我们满足，且使我们喜乐欢腾。所以，在第三件事例中我们有喜乐。
5According to 2:18-22, certain basic factors must exist in order for us to be joyful. Without these factors, we cannot have joy. The first basic factor is the Bridegroom: “Jesus said to them, Can the sons of the bridechamber fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast” (v. 19). A bridegroom is the most pleasant person. Hence, in chapter two of Mark the basic factor of our joy is the Savior as the Bridegroom. Two other factors of joy are the new cloth (v. 21) and the new wine (v. 22). The new cloth is for making a garment to cover us and beautify us. Unshrunk cloth is cloth that has not yet been treated or worked upon. This new cloth is for making a new garment. This new garment, which is actually Christ Himself, covers us and beautifies us. The new wine satisfies us and makes us joyful. Outwardly, we have the new cloth; inwardly, we have the new wine. Furthermore, we are with the Bridegroom. Now we have these basic factors for us to be joyful. No philosopher could utter a word like what is spoken by the Lord Jesus in 2:18-22. In His wisdom the Lord uses ordinary things like cloth and wine to illustrate wonderful points. The Lord speaks of a bridegroom, new cloth, and new wine to show us how we may be joyful. We can be joyful because we are with the Bridegroom, because we have a new covering to beautify us, and because we have new wine to fill us, satisfy us, and cause us to be beside ourselves with joy. Therefore, in the third incident we have joy
满足
Satisfaction
6二章二十三至二十八节所记载的第四件事例是，主宁顾从者饥饿，不顾宗教规条。二十三至二十四节说，『当安息日，耶稣从麦地经过，祂的门徒行路的时候，掐起麦穗来。法利赛人对祂说，看哪，他们为甚么作安息日不可作的事？』我们在这里看见，奴仆救主宁顾从者饥饿，不顾宗教规条。我们这班跟从救主的人并不饥饿，反倒是吃饱的、满足的。因著我们是满足的，我们能作见证：『我们不在意遵守宗教的规条，而一直饥饿。宗教的规条总是使我们饥饿。但我们这班跟从奴仆救主的人，不再饥饿了。在一周中的每一天（包括安息日），祂都给我们东西吃。如今，我们满足了。别人可能照著他们宗教的规条定罪我们，但我们不在意。别人也许在意宗教的规条，我们却在意在主里面有满足。』因此，这件事可以用满足一辞概括。
6The fourth incident, recorded in 2:23-28, is that of the Lord’scar ing for His followers’ hunger rather than for religion’s regulation. Mark 2:23 and 24 say, “And it came about that He passed through the grainfields on the Sabbath, and His disciples began to make their way, picking the ears of grain. And the Pharisees said to Him, Look! Why are they doing on the Sabbath what is not lawful?” Here we see that the Slave-Savior cared for the hunger of His followers rather than for the regulation of religion. As those who follow the Savior we are not hungering. Instead, we are filled and satisfied. Because we are satisfied, we can testify, “We don’t care to keep the regulations of religion and remain hungry. Religious regulations always leave us hungry. But as those who follow the Slave-Savior, we are not hungry any longer. Every day of the week, including the Sabbath, He gives us something to eat. Now we are satisfied. We don’t care if others condemn us according to their religious regulations. Others may care for religious regulations, but we care to be satisfied in the Lord.” This case, therefore, may be summarized by the word satisfaction.
自由
Freedom
7第五件事是奴仆救主宁顾苦者得释，不顾宗教仪式；（三1～6；）概括这件事最好的辞是自由。在这件事中我们看见，救主在安息日使枯干一只手的人复原。主并不顾宗教的仪式，祂只顾叫受苦者得释放。祂愿意释放、解救他们。因此，我们在这件事上看见自由这件事。
7The word that best summarizes the fifth incident, that of the Slave-Savior’scar ing for the relief of the suffering one rather than for the ritual of religion (3:1- 6), is the word freedom. In this incident we see that on the Sabbath the Savior restored a man’s withered hand. Here we see that He did not care for the ritual of religion; He cared for the relief of the suffering one. He wanted to release that one, to liberate him. Thus, in this incident we have the matter of freedom
历史的实际次序
THE ACTUAL HISTORICAL SEQUENCE
8现在我们来温习描述这五件事的五个辞：赦罪、享受、喜乐、满足与自由。这里有何等奇妙的顺序！想想看，如果赦罪不是头一件，乃是最后一件，那差别何等大。按照马可福音所记载的历史次序，我们先有赦罪，然后才有享受、喜乐、满足与自由。主赦免我们的罪，结果总是带来享受、喜乐、满足与自由。我们可以从经历中作这样的见证。
8Let us review the five words used to describe these five incidents: forgiveness, enjoyment, joy, satisfaction, and freedom. What a marvelous sequence we have here! Imagine how different it would be if forgiveness came last instead of first. According to the historical sequence recorded in Mark, first we have forgiveness and then enjoyment, joy, satisfaction, and freedom. The forgiveness of our sins by the Lord always issues in enjoyment, joy, satisfaction, and freedom. We can testify of this from our experience
9马可排列这些事件的次序，不是为著陈明道理；相反的，这些事件的陈明乃是按著历史的事实与次序。换句话说，这些事件是照著马可所排列的次序逐步发生的。这五件事例是在神的主宰之下，照著享受祂救恩的真实次序发生的。这次序的头一项是赦罪；从我们对主救恩的经历，我们能见证，当我们罪得赦免时，也得著享受与喜乐。这喜乐是跟著满足与自由的。这是何等的奇妙！
9These incidents were not arranged by Mark in order to present a doctrine. On the contrary, these incidents are presented according to historical fact and sequence. In other words, they happened in the order in which Mark put them. These five events took place under the Lord’s sovereignty according to the actual sequence of the enjoyment of His salvation. The first item in this sequence is the forgiveness of sins. We can testify from our experience of the Lord’ss alvation that when we have the forgiveness of sins we also have enjoyment and joy. This joy is followed by satisfaction and freedom. How wonderful
10当我们思考马可福音这五件事的次序时，我们再次领悟，圣经实在是神的话。若不是圣灵的默示，没有人能写出像马可福音这样的著作。我不信马可受过高等教育，或透彻认识希腊文。当然，马可福音的希腊文不像路加福音或保罗书信的希腊文那么高。甚至马可福音的希腊文字不是那么经过润饰，然而这一段落五件事例的次序，却是安排得相当奇妙；这次序完全符合我们对主救恩的经历。按照这次序，我们有赦罪、享受、喜乐、满足与自由。当我们思想马可的记载时，我们实在要敬拜主，因为这的确是祂圣言的一部分。这不是仅仅一个学问有限的人所撰写的文章；不，这是主宰一切的神所呼出的。圣经，包括马可福音在内，都是神的呼出。（提后三16。）这就是说，马可二章一节至三章六节乃是神的呼出。我建议在你们圣经里的这些段落旁边，写下赦罪、享受、喜乐、满足、与自由这几个辞，以题醒自己这里的次序。宗教的禁食现在我们要继续详细的来看二章十八至二十二节。主告诉经学家，祂来作医生，是要照顾有病的人以后，约翰的门徒与法利赛人的门徒来见祂：『约翰的门徒和法利赛人正在禁食；他们来对耶稣说，为甚么约翰的门徒和法利赛人的门徒禁食，你的门徒倒不禁食？』（18。）这两种门徒都实行禁食，这指明我们若在宗教里，就需要禁食。在宗教里的人是虚空、饥饿的，没有甚么可满足他们。作任何宗教的门徒都会有烦恼、饥饿、口渴、疲倦与罣虑。我指出这点，不是批评，乃是说实话。那些在宗教里的人当然有禁食的理由。宗教有所规定和要求，告诉我们不可作这，不可作那。然而，宗教却无法使我们履行其要求。在宗教里的人既不能履行宗教的要求，于是他们需要禁食。所以，约翰的门徒和法利赛人的门徒都禁食。
10As we consider the sequence of these five incidents in the Gospel of Mark, we realize once again that the Bible truly is the Word of God. Apart from the inspiration of the Holy Spirit, no human being could compose such a writing as we have in the Gospel of Mark. I do not believe that Mark was highly educated or had a thorough knowledge of Greek. To be sure, the Greek in the Gospel of Mark is not as high as that in the Gospel of Luke or in the Epistles of Paul. But even though the language in the Gospel of Mark may not be especially polished, the five incidents in this section are arranged in a marvelous sequence, a sequence that corresponds fully with our experience of the Lord’ss alvation. According to this sequence, we have forgiveness, enjoyment, joy, satisfaction, and freedom. As we consider Mark’s record, we need to worship the Lord that this indeed is part of His holy Word. This is not merely a composition written by a person with limited education. No, it is the breath of the sovereign God. All the Scripture, including the Gospel of Mark, is God - breathed (2 Tim. 3:16). This means that the narration in Mark 2:1 — 3:6 is God - breathed. As a reminder of the sequence here, I recommend that you write in the words forgiveness, enjoyment, joy, satisfaction, and freedom next to these sections in your Bible. RELIGIOUS FASTING Let us now go on to consider 2:18-22 in more detail. After the Lord told the scribes that He had come as a Physician to care for the sick, two groups of disciples— the disciples of John and of the Pharisees — came to Him: “And the disciples of John and the Pharisees were fasting. And they come and say to Him, Why do the disciples of John and the disciples of the Pharisees fast, but your disciples do not fast?” (2:18). Both groups of disciples practiced fasting. This indicates that if we are in religion, we need to fast. Those in religion are empty and hungry; they do not have anything to satisfy them. To be a disciple in any kind of religion is to have trouble, hunger, thirst, weariness, and anxiety. In pointing this out I am not criticizing anything; rather, I am simply speaking the truth. Those in religion certainly have reason to fast. Religion requires and demands. It tells us that we cannot do this and that we cannot do that. However, religion does not enable us to fulfill its requirements. Because those in a religion cannot fulfill the requirements of their religion, they need to fast. Therefore, both the disciples of John and the disciples of the Pharisees were fasting.
the sons of the bridechamber
伴友
11主的门徒充满喜乐，与约翰的门徒和法利赛人禁食恰成对比。新郎（就是他们喜乐的最主要因素）与他们同在的时候，他们岂能禁食？主在二章十九节向约翰的门徒和法利赛人说，『新郎和伴友同在的时候，伴友岂能禁食？只要有新郎与他们同在，他们就不能禁食。』主在这里称祂的门徒为伴友。当新郎与伴友同在的时候，伴友若禁食，那是对祂的羞辱。假设你在婚礼中当男傧相，但是婚礼进行时，你这男傧相却在禁食，这对新郎是侮辱。没有新郎愿意在婚礼中看见男傧相禁食，反而要他喜乐，穿著端庄得体，并欢享所摆出的食物。这是主在二章十九节所说之话的例证。在这里主似乎对约翰的门徒和法利赛人说，『你们为甚么问说，我的门徒为甚么不禁食？我是新郎，他们都是伴友，是团体的男傧相。税吏马太是伴友之一。我与他们同在的时候，他们不能禁食。』你是约翰的门徒或法利赛人的门徒，还是主耶稣的伴友，就是团体『男傧相』的一部分？我们都该刚强的见证，我们是主团体男傧相的一部分。凡是蒙主耶稣赦罪的人，都成了伴友。在马可二章我们看见，连那些税吏和罪人都成了伴友。赦罪的神与医生在二章一至十二节我们看见那位赦罪的神乃是一个真人，取了奴仆的形状。神性在人性里，人性包含著神性。这一位赦罪的神是真人，是一个奇妙的人。我们在祂里面看见人性美德的美丽，以及神圣属性的荣耀；因为在祂里面我们看见，人性与神性同时显在一个完整的人身上。二章一至十二节所记载的这件事，描绘这个人，祂是真神，又是真人。这是主在祂人性美德与神圣属性里一幅何等可爱的图画！
11In contrast to the disciples of John and the Pharisees, who were fasting, the Lord’s disciples were full of joy. How could they fast when the Bridegroom, the most important factor of their joy, was with them? In 2:19 the Lord said to the disciples of John and the Pharisees, “Can the sons of the bridechamber fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast.” Here the Lord refers to His disciples as sons of the bridechamber. For them to fast when the Bridegroom is with them would be a shame to Him. Suppose you are the best man at a wedding. While the wedding is taking place, you, the bridegroom’s best man, are fasting. That would be an insult to the bridegroom. No bridegroom wants to see his best man fasting during his wedding. Instead, he wants to see him joyful, properly dressed in good clothing, and enjoying the food provided. This is an illustration of the Lord’s word in 2:19. Here the Lord seems to be saying to the disciples of John and the Pharisees, “Why do you ask Me why My disciples are not fasting? I am the Bridegroom, and they are all the sons of the bridechamber, a corporate best man. Matthew the tax collector is one of the sons of the bridechamber. They cannot fast when I am with them.” Are you a disciple of John or of the Pharisees, or are you one of the sons of the bridechamber, part of the corporate “best man” of the Lord Jesus? We all should testify strongly that we are part of the Lord’s corporate best man. All those who have had their sins forgiven by the Lord Jesus have become sons of the bridechamber. In the second chapter of the Gospel of Mark we see that even those who were tax collectors and sinners became sons of the bridechamber. THE FORGIVING GOD AND THE PHYSICIAN In 2:1-12 we see the forgiving God as a real Man in the form of a Slave. Deity was in humanity, and humanity contained deity. This One, the forgiving God as a real Man, is a wonderful Person. In Him we see the beauty of human virtue and the glory of the divine attributes, for in Him we see both humanity and divinity in one complete Person. The incident recorded in 2:1-12 portrays this Person, the One who is the true God and a real Man. What a lovely portrait of the Lord in His human virtue and with His divine attribute!
12在第二件事例（二13～17）中，我们看见这同一位成了医生，照顾有病的人。这里描绘出祂的『病人』同祂坐席。十五节说，『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。』当他们同主坐席时，他们与祂一同享受，何等美妙。法利赛人中的经学家，看见主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？』（16。）主听见，就对经学家说，『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。）主在这里似乎对经学家说，『我是照顾病人的大医生，他们已经得了医治，现在正与我一同快乐的享受筵席。』
12In the second incident (2:13-17) we see the same One as a Physician taking care of those who are sick. His patients” are portrayed here as feasting with Him. Verse 15 says, “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.” As they were reclining at the table with the Lord, they had a marvelous enjoyment with Him. When the scribes of the Pharisees saw that the Lord ate with sinners and tax collectors, they said to His disciples, He is eating with tax collectors and sinners!” (v. 16). When the Lord heard this, He 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). Here the Lord seems to be saying to the scribes, “I am the great Physician taking care of My patients. They have been healed, and now they are happy enjoying a feast with Me
新布、新酒、与新皮袋
NEW CLOTH, NEW WINE, AND FRESH WINESKINS
13我们已经指出，主同税吏并罪人坐席以后，约翰的门徒（新时代的宗教徒），与法利赛人的门徒（旧时代的宗教徒）就问主，祂的门徒为甚么不禁食。他们好像是要主的门徒和他们一样禁食。他们需要禁食，因为对他们来说，弥赛亚与国度还没有来临。他们还在等候弥赛亚与国度的来临，因此他们就禁食。
13As we have pointed out, following the incident of the Lord’s feasting with tax collectors and sinners, the disciples of John, the new-time religionists, and the disciples of the Pharisees, the old-time religionists, asked the Lord why His disciples did not fast. It seems that they wanted the Lord’s disciples to join them in fasting. It was necessary for them to fast because, as far as they were concerned, the Messiah and the kingdom had not yet come. Since they were still waiting for the coming of the Messiah and the kingdom, they were fasting
14主不是直接的回答约翰的门徒和法利赛人，乃是用一些比喻来回答他们。主答覆时，称自己是新郎，也说到新布与新酒。主似乎是说，『我的门徒既然有了使他们喜乐的一切，他们为甚么还要禁食？他们有我作他们的新郎，也有我作他们的义，他们的新布，并作他们的生命－他们的新酒。我就是他们所需要的一切。我是神，又是人；我是医生，是新郎，就是最令人愉悦的人。我的门徒有我的同在却禁食，这太荒唐了。我是遮盖、美化他们的衣服；我的生命是真正的酒，充满、激励、并满足他们。他们不该禁食，反而要喜乐洋溢。你要他们禁食，但我告诉你，他们是不可能禁食的，因为新郎在这里与他们同在，他们身上有新布，里面有新酒。』主回答时论到新郎、新布和新酒的话，是何等的有智慧，何等的美妙！
14The Lord answered the disciples of John and the Pharisees not in a direct way but by using certain figures of speech. In His answer the Lord referred to Himself as the Bridegroom, and He also spoke of new cloth and new wine. The Lord seemed to be saying, “Why should My disciples fast when they have everything they need to make them joyful? They have Me as the Bridegroom, and they have Me as their righteousness, their new cloth, and also as their life, their new wine. I am everything they need. I am God and Man; I am the Physician and the Bridegroom, the most pleasant person. It is ridiculous for My disciples to fast when they have Me. I am the garment that covers them and beautifies them, and My life is the real wine that fills them, stirs them, and satisfies them. Instead of fasting, they should be full of joy. You ask them to fast. But I tell you it is impossible for them to fast, because the Bridegroom is here with them, the new cloth is upon them, and the new wine is within them.” How wise and how wonderful is the Lord’s answer, His word concerning the Bridegroom, the cloth, and wine!
15我们也许该有一次福音聚会，告诉人今天耶稣基督是新郎；祂是我们的义，是遮盖我们赤身并美化我们的布；祂的神圣生命是酒，给我们喝，使我们满足。这是真正的福音，就是一个活的人带著义与生命。阿利路亚，我们有新郎，我们有祂作外面的义和里面的生命！主在二章二十一节题到未漂过的布。未漂过，希腊文是agnaphos，意思是新的，生的，未加工的。原文是由『未』和『梳理羊毛』构成，因此，意即未梳理的、未蒸洗的、未作完的、未漂过的、未处理的。未漂过的布，象征从成为肉体到钉十字架之前的基督，如同一块未处理、未作成的新布；路加五章三十六节的新衣服，乃象征基督，经过了钉十字架的处理，如同一2:21件新衣服。马可二章二十一节的『新』字，希腊文是kainos。基督先是未漂过的布，为要作成一件新衣服；然后，祂藉著死而复活，就作成了一件新衣服，在神面前作我们的义，遮盖我们，使我们能得神称义，蒙祂悦纳。（路十五22，加三27，林前一30。）这里的旧衣服，表征人靠著天然的旧生命而有的好举止、好行为、和宗教的作法。把未漂过的布补在旧衣服上，所补上的布会因缩水的力量，扯破旧衣服，使裂缝更大。效法主耶稣在地上为人生活时所作的，可以比作把未漂过的布补在旧衣服上。有人尝试效法主耶稣的为人，以改良他们的行为；他们不相信钉十字架的耶稣是他们的救赎主；也不相信复活的基督是他们的义，使他们可以得神称义、蒙神悦纳。我们应当接受钉十字架、复活的基督作新衣服，在神面前作我们的义遮盖我们。我们不该效法主的为人生活，以改良自己的行为。
15Perhaps we should have a gospel meeting and tell the people that Jesus Christ today is the Bridegroom, that He as our righteousness is the cloth to cover our nakedness and to beautify us, and that His divine life is the wine for us to drink for our satisfaction. This is the real gospel—a living Person with righteousness and life. Hallelujah, we have the Bridegroom, and we have Him as righteousness outwardly and as our life inwardly! In 2:21 the Lord speaks of unshrunk cloth. The Greek word rendered “unshrunk” also means new, raw, unwrought. The Greek word is agnaphos, formed with a -, which means not, and gnapto, which means to card or comb wool; hence, to dress or full the cloth. Thus, the word means uncarded, unfulled, unfinished, unshrunk, untreated. This unshrunk cloth signifies Christ, from His incarnation to His crucifixion, as a piece of new cloth, untreated, unfinished. The new garment in Luke 5:36 signifies Christ, after being treated in His crucifixion, as a new robe. In Mark the Greek word for new is kainos. First Christ was the unshrunk cloth for making a new garment, and then through His death and resurrection He was made a new garment to cover us as our righteousness before God so that we may be justified by God and acceptable to Him (Luke 15:22; Gal. 3:27; 1 Cor. 1:30; Phil. 3:9). The old garment here signifies man’s good behavior, good deeds, and religious practices by his natural life, the life of the old creation. If a patch made of unshrunk cloth is sewn on an old garment, it will take away from it, the new from the old, and the tear will become worse. To imitate what the Lord Jesus did in His human life on earth can be compared to putting a patch of unshrunk cloth on an old garment. Some try to imitate the human deeds of the Lord Jesus in order to improve their behavior, instead of believing in the crucified Jesus as their Redeemer and the resurrected Christ as their righteousness so that they may be justified by God and acceptable to Him. We should take the crucified and resurrected Christ as our new garment to cover us as our righteousness before God. We should not try to improve our behavior by imitating the Lord’s human deeds.
16主在马可二章二十二节接著说，『也没有人把新酒装在旧皮袋里；不然，酒把皮袋胀裂，酒和皮袋就都坏了；惟把新酒装在新皮袋里。』这节的『新』，原文指在时间上是新的、新近的、新有的。这里的新酒，象征基督是新生命，满有活力，激人振奋。奴仆救主不仅是新郎，作我们的享受，也是我们的新衣，在外面装备我们，使我们有资格参加婚礼。此外，祂也是我们的新生命，在里面激动我们，好享受祂作我们的新郎。我们要享受祂作新郎，就需要祂在外面作新衣服，并在里面作新酒。
16In 2:22 the Lord Jesus goes on to say, “And no one puts new wine into old wineskins; otherwise the wine will burst the wineskins, and the wine and the wineskins are destroyed. But new wine is put into fresh wineskins.” The Greek word for new in this verse is neos, which means new in time, recent, young. The new wine here signifies Christ as the new life, full of vigor, stirring us to excitement. The Slave - Savior is not only the Bridegroom for our enjoyment; He is also our new garment to equip and qualify us outwardly for attending the wedding and also the new life to excite us inwardly for the enjoyment of Him as our Bridegroom. To enjoy Him as the Bridegroom, we need Him as the new garment outwardly and as the new wine inwardly.
17二章二十二节的旧皮袋象征宗教的作法，就如旧宗教的法利赛人，以及新宗教的约翰门徒，所持守的禁食。一切的宗教都是旧皮袋。新酒装在旧皮袋里，由于新酒发酵的力量，会将皮袋胀裂。把新酒装在旧皮袋里，就是把基督这使人振奋的生命，放在任何一种宗教里。我们不该把基督放在不同的宗教仪文与形式里，我们应当把新酒装在新皮袋里。这里新皮袋的『新』，原文指在性质、品质和样式上是新的；不习惯的、未使用的；因此是新的。新皮袋象征地方召会的召会生活，是新酒的容器，这新酒乃是基督自己那使人振奋的生命。我们这些信主的人，是蒙了重生的人，构成基督的身体，成为召会。（罗十二5，弗一22～23。）这基督的身体乃是祂的丰满，也称为『那基督』，（林前十二12，直译，）就是团体的基督。个人的基督是新酒，乃是里面使人振奋的生命；团体的基督是新皮袋，乃是外面盛装新酒的容器。我们今天所有的，不是禁食或任何其他宗教的作法，乃是以基督为内容的召会生活。我们以祂这活的人位，作我们的医生、新郎、未漂过的布、和新酒。祂是我们完满的享受，使我们能成为新皮袋，就是祂的身体，召会，来盛装祂。
17The old wineskins in 2:22 signify religious practices, such as the fasting held by the Pharisees of the old religion and the disciples of John of the new religion. All religions are old wineskins. New wine put into old wineskins bursts the wineskins by its fermenting power. To put new wine into old wineskins is to put Christ as the exciting life into any kind of religion. Instead of trying to put Christ into different religious rituals and formalities, we should put the new wine into fresh wineskins. The Greek word for fresh here is kainos, which means new in nature, quality, or form; unaccustomed, unused; hence, fresh. The fresh wineskins signify the church life as the container of the new wine, which is Christ Himself as the exciting life. As those who believe in the Lord, we are regenerated persons constituting the Body of Christ to be the church (Rom. 12:5; Eph. 1:22-23). This Body of Christ as His fullness is also called “the Christ” (1 Cor. 12:12), the corporate Christ. The individual Christ is the new wine, the exciting life inwardly, and the corporate Christ is the fresh wineskin, the container to hold the new wine outwardly. What we have today is not fasting or other religious practices; instead, we have the church life with Christ as our content. We have Him, the living Person, as our Physician, Bridegroom, unshrunk cloth, and new wine. He is our full enjoyment so that we may be the fresh wineskin, His Body, the church, to contain Him