第二章

翻译：觉醒

传道治病

1. 过了些日子，耶稣又进了迦百农。人听见他在房子里，

2. 就有许多人聚集，甚至连门前都没有空地。耶稣就对他们讲道。

3. 有人带着一个瘫子来见耶稣，是用四个人抬来的。

4. 因为人多，不得近前，就把耶稣所在的房子拆了房顶。既拆通了，就把瘫子连所躺卧的褥子都缒下来。

5. 耶稣见他们的信心，就对瘫子说，小子，你的罪赦了。

6. 有几个文士坐在那里，心里议论说，

7. 这个人为什么这样说呢？他说僭妄的话了。除了神以外，谁能赦罪呢？

8. 耶稣心中知道他们心里这样议论，就说，你们心里为什么这样议论呢？

9. 或对瘫子说，你的罪赦了，或说，起来，拿你的褥子行走，哪一样容易呢？

10. 但要叫你们知道人子在地上有赦罪的权柄。就对瘫子说，

11. 我吩咐你起来，拿你的褥子回家去吧。

12. 那人就起来，立刻拿着褥子，当众人面前出去了，以致众人都惊奇，归荣耀与神，说，我们从来没有见过这样的事！

随着耶稣继续传道治病，祂显示了更多的异能。这使百姓感到惊奇，也让宗教领袖感到忧心。尚在本福音的第二章，耶稣就展示了宗教领袖认为是亵渎神的医治方式：祂赦免人的罪。

故事是这样的：四个人抬着一个瘫子来见耶稣，请求医治。耶稣对他说：“小子，你的罪赦了。”这让宗教领袖感到震惊和愤怒，他们心里说：“这个人为什么这样说呢？他说僭妄的话了。除了神以外，谁能赦罪呢？”（马可福音2:5-7）在马太福音中，我们要等到第九章才知道耶稣有赦罪的大能。然而，在马可福音中，耶稣几乎立即展示了这种能力。当祂如此行，众人都感到惊奇，如经上所记：“众人都惊奇，归荣耀与神，说，我们从来没有见过这样的事！”（马可福音2:12）

我们记得，马太福音是逐步揭示耶稣的神性。马可福音的重点却不同，它是立即确立了耶稣的神性。这是神的儿子耶稣基督的福音。

旧皮袋和新酒

13. 耶稣又出到海边去，众人都就了他来，他便教训他们。

14. 耶稣经过的时候，看见亚勒腓的儿子利未坐在税关上，就对他说，你跟从我来。他就起来，跟从了耶稣。

15. 耶稣在利未家里坐席的时候，有好些税吏和罪人与耶稣并门徒一同坐席。因为这样的人多，他们也跟随耶稣。

16. 文士和法利赛人看见耶稣和罪人并税吏一同吃饭，就对他门徒说，他和税吏并罪人一同吃喝吗？

17. 耶稣听见，就对他们说，康健的人用不着医生，有病的人才用得着。我来本不是召义人，乃是召罪人。

18. 当下，约翰的门徒和法利赛人禁食。他们来问耶稣说，约翰的门徒和法利赛人的门徒禁食，你的门徒倒不禁食，这是为什么呢？

19. 耶稣对他们说，新郎和陪伴之人同在的时候，陪伴之人岂能禁食呢？新郎还同在，他们不能禁食。

20. 但日子将到，新郎要离开他们，那日他们就要禁食。

21. 没有人把新布缝在旧衣服上，恐怕所补上的新布带坏了旧衣服，破的就更大了。

22. 也没有人把新酒装在旧皮袋里，恐怕酒把皮袋裂开，酒和皮袋就都坏了。惟把新酒装在新皮袋里。

耶稣已经说过，祂的目的是传福音（马可福音1:38）。正如希伯来圣经所记：“主耶和华的灵在我身上，因为耶和华用膏膏我，叫我传好信息给谦卑的人，差遣我医好伤心的人，报告被掳的得释放，被囚的出监牢。”（以赛亚书61:1）这就是耶稣在本福音中所做的。

在这段经文中，“谦卑”的希伯来文是ענֲוִָי֗ם（anawim），意思是谦卑、温柔。因此，引申开来，它的意思是愿意接受教导。在下面的情节中，耶稣与税吏并罪人一同吃喝，应验了这段经文。这些人是宗教领袖所鄙视的，他们不想与他们有任何瓜葛。但耶稣却不这样看他们。祂与他们同坐，同吃，同喝。宗教领袖看见了，就甚恼怒，对耶稣的门徒说：“他和税吏并罪人一同吃喝吗？”（马可福音2:16）听见他们的问题，耶稣回答说：“康健的人用不着医生，有病的人才用得着。我来本不是召义人，乃是召罪人。”（马可福音2:17）换句话说，耶稣不仅仅是在与人交往。祂是在医治伤心的人，宣告自由，向所有被错误思想和邪恶欲望禁锢的人打开监狱的大门。简而言之，祂是在分享福音。

在宗教领袖的眼中，这一切都很奇怪，不同寻常。按照他们的标准，罪人是应该躲避的。他们应该被视为可鄙的弃儿，任何人都不应该与他们交往。耶稣却把这一切都颠倒过来。祂不仅与他们一同吃喝，就像在婚筵上一样，而且说，祂要呼召他们悔改。在那个时代，悔改是通过禁食来表现的，不是通过吃喝。宗教领袖对这一切感到困惑，就问耶稣说：“约翰的门徒和法利赛人的门徒禁食，你的门徒倒不禁食，这是为什么呢？”（马可福音2:18）耶稣反问道：“新郎和陪伴之人同在的时候，陪伴之人岂能禁食呢？”（马可福音2:19）又说：“但日子将到，新郎要离开他们，那日他们就要禁食。”（马可福音2:20）

耶稣称自己为“新郎”，暗示祂与我们每个人“结婚”，就像神与祂的子民结婚一样。这是“天上的婚姻”，在这婚姻中，神作为新郎和丈夫，为自己娶了一个“妻子”，用祂的爱和智慧充满她。这样的婚礼是一个欢乐的时刻，是设宴庆祝的时刻，而不是禁食的时刻。但有时我们会觉得远离了神，渴慕祂的同在。这才是“禁食”的时刻——不是为食物与水而饥渴，而是为良善与真理而饥渴。这是对真正滋养灵魂的属天事物的饥渴。 ¹

这是全新的。通过与罪人一同吃喝，耶稣描绘了与神相交、从祂接受真理、引导我们获得新生的含义。物质层面的禁食是表示悔改的旧方式，但从现在开始，悔改将表现为在更高真理的光明中审视自己，承认自己的罪，祈求主的帮助，以抵挡邪恶，然后开始新的生活。

然后，耶稣继续描述这种新生活将是什么样子的。祂说：“没有人把新布缝在旧衣服上，恐怕所补上的新布带坏了旧衣服，破的就更大了。”又说：“也没有人把新酒装在旧皮袋里，恐怕酒把皮袋裂开，酒和皮袋就都坏了。惟把新酒装在新皮袋里。”（马可福音2:21-22）

旧皮袋是僵硬的，失去了柔软性和弹性。当它们被装入仍在活跃和发酵的酒时，它们不能随新酒一起膨胀，结果就破裂了，酒也漏了。同样，耶稣来宣扬对属灵律法的全新理解和对属灵生命的更深认识。但宗教领袖固执己见，无法接受能带来新生命的新酒。他们就像干硬的皮袋，在新酒的压力下破裂。

同样，他们也像破旧的衣服，无法承受缝在上面的新布的压力，因为当新布收缩时，会把旧衣服撕裂。旧观念（旧皮袋和旧衣服）认为罪人是不洁净的，不值得交往。与他们坐在一起，与他们交谈，乃至与他们分享信仰，都被认为是大不合适的。但耶稣带来了新的观念，新的行为方式，以及对爱神和爱邻舍的新的理解。祂是来传福音的，不是来与宗教领袖交往的。祂来是要召罪人悔改，不是要支持他们的恶行。祂来是要向每个人引入一种新的生活方式，从悔改开始，祂自己也是如此行。

实际应用

当我们想到旧皮袋不能膨胀，旧衣服容易撕裂时，我们需要审视自己，扪心自问：“我在哪些方面变得刚硬和顽固了？在哪些方面，我的陈旧观念需要被新的见解所取代？在哪些方面，我的顽梗态度无法与新的观念相结合？在哪些方面，我能通过学习新的行为方式来扩展我的意识？当我们与耶稣同坐，接受祂所赐的新酒时，这些都是需要考虑的重要问题。

安息日的主

23. 耶稣当安息日从麦地经过。他门徒行路的时候，掐了麦穗。

24. 法利赛人对耶稣说，看哪，他们在安息日为什么做不可做的事呢？

25. 耶稣对他们说，经上记着大卫和跟从他的人缺乏饥饿之时所做的事，你们没有念过吗？

26. 他当亚比亚他作大祭司的时候，怎么进了神的殿，吃了陈设饼，又给跟从他的人吃？这饼除了祭司以外，人都不可吃。

27. 又对他们说，安息日是为人设立的，人不是为安息日设立的。

28. 所以，人子也是安息日的主。

耶稣一直在表明，旧的传统必须让位于理解宗教信仰和宗教生活的新方式。根据希伯来圣经，有皮肤病的人是禁止触摸的（利未记5:3）。然而，耶稣不仅触摸了麻风病人，还治好了他。根据希伯来圣经，悔改自己的罪应该通过各种形式的自我否定来进行，这被称为“刻苦己心”，其中禁食是最常见的悔改形式（利未记23:26-29）。然而，在耶稣看来，悔改应该从学习真理开始，然后努力按照真理生活。这是新酒（真理），不能装在旧皮袋里；这是新布（良善），不能缝在旧衣服上。

在下一个情节中，耶稣处理了另一个需要以不同方式理解的传统。那天是安息日，耶稣从麦地经过，门徒掐了麦穗来吃。宗教领袖看见了，就对耶稣说：“看哪，他们在安息日为什么做不可做的事呢？”（马可福音2:24）根据宗教领袖的说法，在安息日做任何工都是违背律法的。虽然希伯来圣经禁止在安息日生火（出埃及记35:3）或在安息日担担子（耶利米书17:21）等活动，但宗教领袖更进一步，制定了复杂的规条。他们没有看到这些律法背后的属灵意义（例如，“不可生火”意为“不可发怒”，“不可担担子”意为“不可怀恨在心”），完全从字面上来解读。人们不允许做饭（因为这需要“生火”），甚至不允许抱孩子（因为这将是“担担子”）。

因此，当耶稣允许祂的门徒在安息日掐麦穗时，宗教领袖指责祂违反了安息日的诫命。耶稣回应说，连大卫也吃了殿里的陈设饼，并给跟从他的人吃。换句话说，耶稣是在说，有些时候，仁爱的法则（喂养饥饿的人）必须优先于宗教传统。祂说：“安息日是为人设立的，人不是为安息日设立的。”（马可福音2:27）

耶稣允许祂的门徒在安息日掐麦穗来吃，这表明我们可以做到灵活和顺从，同时不违背安息日诫命的精神。耶稣说：“安息日是为人设立的。”诫命是为了充实我们的生命。“人不是为安息日设立的。”诫命不应该被视为限制我们自由的规定，而应该被视为神赐予我们喜乐的药方。如果我们按照建议服用良药，我们便是承认神圣医生的智慧。正如耶稣在前一节所说：“康健的人用不着医生，有病的人才用得着。我来本不是召义人，乃是召罪人。”

当真理进入我们的生命时，它就像一道大光，揭示我们一直不愿面对或从不知道的隐藏的罪恶，也引导我们对天国有新的认识。这新的认识包括对安息日有一个全新的观念。它就像新酒，不能装在又旧又硬的皮袋里，也像新布，不能缝在破旧的衣服上。

在这方面，耶稣带给世界的许多祝福之一，就是以一种新的方式来看待安息日。在一个层面上，耶稣是在教导严格遵守安息日律法不一定是美德。然而，在更内在的层面上，祂是在教导掐麦穗代表对神圣真理的属灵饥渴。这种“属灵的饥渴”代表真正的安息日状态，因为安息日应该被分别为圣，作为接受教导的日子，即滋养灵性的日子，聆听福音和学习何为圣的时候。和那些与耶稣一同吃喝的税吏和罪人一样，我们也被呼召去做同样的事情。如经上所记：“当记念安息日，守为圣日。”（出埃及记20:8） ²

在本章即将结束时，耶稣对祂的神性作了有力的声明。祂说：“人子也是安息日的主。”正如我们已经看到的，本福音以大胆宣告耶稣是“神的儿子”开始。而在这里，第二章的末尾，耶稣称自己为“安息日的主”。这是一个强有力的挑衅性的声明。当我们意识到这样的说法对宗教领袖是一个极大的冒犯时，这尤其具有挑衅性。事实上，他们会认为这是亵渎，因为他们知道只有神自己才能被称为“安息日的主”。

尽管如此，耶稣还是对自己作了这样的声明。这里不过是马可福音第二章。事情发展迅速。事实上，在下一个情节中，耶稣将以另一种方式证明祂确实是安息日的主。

脚注:

278. Verse 7. And the first animal was like a lion, signifies the appearance, in ultimates, of Divine truth proceeding from the Lord in respect to power and effect. This is evident from the signification of "lion," as being Divine truth proceeding from the Lord in respect to power and effect (of which in what follows). It means appearance in ultimates, because the cherubim were seen as animals, and this first one like a lion. It is said in ultimates, because that appearance was before John when he was in the spirit, and he saw all things in ultimates, in which Divine celestial and Divine spiritual things are variously represented, now by gardens and paradises, now by palaces and temples, now by rivers and waters, now by living creatures of various kinds, such as lions, camels, horses, oxen, bullocks, sheep, lambs, doves, eagles, and many others. Like things were seen by the prophets through whom the Word was written, in order that the Word in its ultimates, which are the things contained in the sense of the letter, might consist of such things as exist in the world, which might be representations and correspondences of celestial and spiritual things, and thus might serve as a basis and foundation to the spiritual sense. For this reason also the cherubim (which signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity) were seen by John and also by Ezekiel, in respect to their faces, as animals.

Since it is the Lord who guards and provides, and this through Divine truth and Divine good, thus through His Divine wisdom and intelligence, four animals were seen, which were like a lion, a calf, a man, and an eagle; for thus by "lion" Divine truth in respect to power was represented, by "calf" Divine good in respect to protection, by "man" the Divine wisdom, and by "eagle" the Divine intelligence; which four things are included in the Lord's Divine Providence in its guarding the higher heavens, that they be not approached except from the good of love and charity.

[2] That a "lion" signifies Divine truth proceeding from the Lord in respect to power is evident from the passages in the Word in which "lion" is mentioned; as from the following, in Moses:

Judah is a lion's whelp; from the prey, my son, thou are gone up; he couched, he lay down as an old lion; who shall rouse him up? (Genesis 49:9).

"Judah" here signifies the Lord's celestial kingdom, where all are in power from the Lord through Divine truth; this power is meant by a "lion's whelp," and by an "old lion;" "the prey from which he goeth up" signifies the dispersion of falsities and evils; "to couch" signifies to put oneself into power; "lying down" signifies to be in security from every falsity and evil; therefore it is said, "Who shall rouse him up?" (That "Judah" in the Word signifies the celestial kingdom of the Lord, see Arcana Coelestia, n. 3654, 3881, 5603, 5782, 6363; that "prey," in reference to that kingdom and to the Lord, signifies the dispersion of falsities and evils, and the rescue and deliverance from hell, n. 6368, 6442; that "couching" in reference to a lion, signifies to put oneself into power, n. 6369; and that "lying down" signifies a state of security and tranquillity, n. Arcana Coelestia 3696[1-5])

[3] In the same:

At this time it shall be said to Jacob and to Israel, What hath God wrought? Behold the people riseth up as an old lion, and as a young lion doth he lift himself up; he shall not lie down until he eat of what is torn (Numbers 23:23, 24).

In the same:

He coucheth, he lieth down as an old lion; who shall rouse him up? Blessed is he that blesseth thee, and cursed is he that curseth thee (Numbers 24:9).

This is said of "Jacob and Israel," who signify the Lord's spiritual kingdom; their power is described by an "old lion" and a "young lion" rising, lifting himself up, and couching; the dispersion of falsities and evils is signified by "eating of what is torn," and a state of security and tranquillity by "he lieth down, who shall rouse him up?" (That "Jacob" and "Israel" in the Word signify the Lord's spiritual kingdom, see Arcana Coelestia 4286, 4570, 5973, 6426, 8805, 9340; what the Lord's celestial kingdom is, and what His spiritual kingdom is, see in the work on Heaven and Hell 20-28). That "to couch" is to put oneself into power; that "prey" and "spoil" mean the dispersion of falsities and evils; and that "lying down" means a state of security and tranquillity, when these things are said of a lion, see just above.

[4] In Nahum:

Where is the abode of the lions, and the feeding place of the young lions? where walked the lion, the old lion, the lion's whelp, and none maketh them afraid? (Nahum 2:11).

Here also "lions" signify those who are in power through Divine truth; "their abode" signifies where there are such in the church; their "feeding place" signifies the knowledges of truth and good; their "walking and none making them afraid" signifies their state of security from evils and falsities.

[5] In Micah:

The remnant of Jacob shall be in the midst of many peoples, as dew from Jehovah, as the drops upon the herb. As a lion among the beasts of the forest, as a young lion among the flocks of sheep, who if he go through shall tread down and tear in pieces so that none delivereth, thine hand shall be lifted up above thine adversaries, and all thine enemies shall be cut off (Micah 5:7-9).

The "remnant of Jacob" signifies the truths and goods of the church; "dew from Jehovah" signifies spiritual truth; "drops upon the herb" natural truth; "a lion among the beasts of the forest," and "a young lion among the flocks of sheep," and "treading down and tearing, and none delivering," signify power over evils and falsities; because of this signification it is said, "thine hand shall be lifted up above thine adversaries, and all thine enemies shall be cut off;" for "adversaries" signify evils, and "enemies" falsities (See Arcana Coelestia 2851[1-15], 8289, 9314, 10481).

[6] In Isaiah:

The Lord said, Go set a watchman, who may look and announce. And he saw a chariot, a pair of horsemen, an ass chariot, a camel chariot; and he harkened a hearkening; a lion upon a watch-tower called out, O lord, I stand continually in the daytime, and I am set upon my watch all the nights: Babylon is fallen, is fallen (Isaiah 21:6-9).

This treats of the coming of the Lord and a new church at that time. "A lion upon a watch-tower" signifies the Lord's guard and providence; therefore it is said, "I stand continually in the daytime, and I am set upon my watch all the nights." A "chariot" and a "pair of horsemen" signify the doctrine of truth from the Word; "harkening a harkening" signifies a life according to that doctrine. (That "chariot" signifies the doctrine of truth, see Arcana Coelestia 2761, 2762, 5321, 8029, 8215; that "horseman" signifies the Word in respect to the understanding, see n. 2761, 6401, 6534, 7024, 8146, 8148.)

[7] In the same:

Like as the lion and the young lion roareth over what he hath torn which ¹ a multitude of shepherds meeteth, so shall Jehovah come down to fight upon Mount Zion and upon the hill thereof (Isaiah 31:4).

Here Jehovah is compared to "a roaring lion," because a "lion" signifies power to lead forth from hell or from evils, and to "roar" signifies defense against evils and falsities; therefore it is said, "so shall Jehovah Zebaoth come down to fight upon Mount Zion and upon the hill thereof," "Mount Zion and the hill thereof" meaning the celestial church and the spiritual church; and "that which is torn over which the lion and the young lion roar" signifying deliverance from evils, which are from hell.

[8] To "roar" when attributed to a lion, has the same signification in Hosea:

I will not return to destroy Ephraim. They shall go after Jehovah as a lion roareth (Hosea 11:9-10).

In Amos:

The lion hath roared, who does not fear? The Lord Jehovih hath spoken, who will not prophesy (Amos 3:8).

In Revelation:

The angel cried with a great voice, as a lion roared (Revelation 10:3).

In David:

The lions roaring after their prey and seeking their food from God. The sun ariseth, they gather themselves together and lie down in their abodes (Psalms 104:21-22).

These words in David describe the state of the angels of heaven when they are not in a state of intense love and of wisdom therefrom, and when they return into that state; the former state is described by "lions roaring after their prey, and seeking their food from God;" the latter state by "the sun ariseth, they gather themselves together and lie down in their abodes." By the "lions" the angels of heaven are meant; their "roaring," means desire; "prey" and "food" mean the good which is of love and the truth which is of wisdom; "the sun arising" means the Lord in respect to love and wisdom therefrom; "gathering themselves together" means returning into a celestial state; and "lying down in their abodes," a state of tranquility and peace. (Of these two states of the angels in heaven see in the work on Heaven and Hell 154-161.)

[9] Because Jehovah is compared to a lion from Divine truth in respect to power, therefore the Lord is called a "lion" in Revelation:

Behold the lion that is of the tribe of Judah, the root of David, hath overcome (Revelation 5:5).

And because all power is from the Lord through Divine truth, this also is signified by a "lion," as in Moses:

Of Gad he said, Blessed is he who hath given the breadth to Gad; as a lion he dwelleth, he teareth the arm, yea, the crown of the head (Deuteronomy 33:20).

"Gad" in the highest sense signifies omnipotence, and therefore in the representative sense the power that is of truth (See Arcana Coelestia 3934[1-8], 3935); therefore it is said, "Blessed is he who hath given breadth to Gad," for "breadth" signifies truth (Arcana Coelestia 1613, 34 33, 3434, 4482, 9487, 10179; that all power is from Divine truth, see in the work on Heaven and Hell, in the chapter on The Power of the Angels in Heaven, n. 228-233).

[10] Because a "lion" signifies power, therefore in the lamentations of David over Saul and Jonathan it is said:

Saul and Jonathan were lovely, they were swifter than eagles, they were stronger than lions (2 Samuel 1:23). "Saul" here as king, and "Jonathan" as the son of a king, mean truth protecting the church, since the doctrine of truth and good is here treated of, for that lamentation was written "to teach the sons of Judah the bow" (verse 18); and "bow" signifies that doctrine (See Arcana Coelestia, 2686, 2709, 6422).

[11] Because "the kings of Judah and Israel" represented the Lord in respect to Divine truth, and because a "throne" represented the judgment, which is effected according to Divine truth, and because "lions" represented power, guard, and protection against falsities and evils, therefore near the two stays of the throne built by Solomon there were two lions, and twelve lions on the six steps on the one side and on the other (1 Kings 10:18-20). From this it can be seen what "lions" in the Word signify when the Lord, heaven, and the church are treated of. "Lions" in the Word signify also the power of falsity from evil by which the church is destroyed and devastated. As in Jeremiah:

The young lions roar against her, ² they give forth their voice, they reduce the land to wasteness (Jeremiah 2:15).

In Isaiah:

A nation whose arrows are sharp, and all his bows bent, the hoofs of his horses are accounted as rock, his roaring like that of a lion, he roareth like a young lion, and he growleth and seizeth the prey (Isaiah 5:28-29).

Besides many other places (as in Isaiah 11:6; 35:9; Jeremiah 4:7; 5:6; 12:8; 50:17; 51:38; Ezekiel 19:3, 5-6; Hosea 13:7, 8; Joel 1:6-7; Psalms 17:12; 22:13; 57:4; 58:6; 91:13).

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