独特之主的独特门徒：马可福音中的门徒训练Unique Discipleship to a Unique Master:Discipleship in the Gospel according to Mark

作者: Michael J. Wilkins    译者/校对者: 煦/李亮

http://equip.sbts.edu/publications/journals/journal-of-theology/sbjt-83-fall-2004/unique-discipleship-to-a-unique-master-discipleship-in-the-gospel-according-to-mark/

https://www.churchchina.org/archives/180901.html

关于耶稣和祂的门徒的事，恰如其分地一直是研究和写作的中心领域，无论对于学术群体还是对于大众群体皆然，因为耶稣门徒的身份在很大程度上总领着基督徒的生活。在过去三十年间，我作为学者、牧师、教师，也许最重要的是也作为耶稣的门徒，参与了对门徒训练（以下简称“门训”）的考察。几年前我曾经概略地写过关于马可福音中的门徒训练的文章[1]，所以很高兴在这里将这项研究扩展。我们先简要介绍一下耶稣在一世纪所倡导的独特的门训方式，然后看看马可福音如何具体看待耶稣的门训。

The phenomenon of Jesus and his disciples continues to be a central area of research and writing in both scholarly and popular venues, as well it should, since discipleship to Jesus in large part sums up the Christian life. I have participated in that examination of discipleship for much of the last thirty years, as a scholar, pastor, teacher, and perhaps most importantly, disciple of Jesus. I fi rst wrote on Mark’s view of discipleship several years ago, in summary fashion,1 so I am happy to extend that study here. We will fi rst look briefl y at the unique form of discipleship that Jesus initiated in the fi rst century, and then look at the specifi c perspective from which the gospel of Mark views discipleship to Jesus.

耶稣独特的门训方式

Jesus’ Unique Form of Discipleship

1、古代世界的师父与门徒

 Masters and Disciples in the Ancient World

门训是古代地中海世界的一种普遍现象[2]。

Discipleship was a common phenomenon in the ancient Mediterranean world.2

古代文学、艺术和其他文物见证了师父和门徒现象的广泛存在。但门训的多样性跟师父个人的不同直接相关，从伟大的教育家、哲学家、医师到过去的伟大思想家，再到宗教人物。[3]师徒关系假定跟随者对师父及其特定教导或使命的持续委身，这关系也延伸到对师父行为的模仿，以至会影响门徒的个人生活。

Ancient literature, art, and other artifacts bear testimony to the widespread occurrence of masters and disciples. But the diversity of discipleship was directly related to the differentiation between masters, who ranged from great educators to philosophers to physicians to great thinker-masters of the past to religious fi gures.3 The relationship assumed the development of a sustained commitment of the follower to the master and his particular teaching or mission, and the relationship extended to imitation of the conduct of the master as it impacted the personal life of the disciple.

最早建立了制度形式的师徒关系的是普罗泰戈拉斯等希腊智者，师父通过有偿的教育过程将美德和知识传授给门徒[4]。苏格拉底和柏拉图基于认识论的理由反对这种形式的门徒制，提倡一种关系，其中师父通过引导对话启发追随者的内在的知识。希波克拉底则拒绝对传授医学知识收取费用，却以著名的“希波克拉底誓言”公开宣告，就像他的老师和诸神传授医学的艺术给他一样，“通过教训、讲座和所有其他的教学方式，我将传授知识给我的孩子们和老师的孩子们，并传授给门徒们”。

Greek Sophists such as Protagoras were among the fi rst to establish an institutional form of relationship in which the master imparted virtue and knowledge to the disciple through a paid educational process.4 Socrates and Plato objected to such a form of discipleship on epistemological grounds, advocating a relationship in which the master directs dialogue to draw out innate knowledge from his followers. Hippocrates likewise disavowed charging fees for passing on medical knowledge, but vowed in the famous “Hippocratic Oath” that in the same way that his teachers and gods passed on the Art of medicine to him, “that by precept, lecture, and every other mode of instruction, I will impart a knowledge of the Art to my own sons, and those of my teachers, and to disciples.”

在犹太人中，这种门训的多样性与师父类型的不同有关。门徒们委身于一个公认的领导者或教师或运动，他们的关系频谱从哲学家（斐罗[5]）到技术教师[6]（拉比[7]），再到宗派（法利赛人[8]），再到革命家（狂热的民族主义者[9]），再到先知（施洗约翰[10]）。[11]

Within Judaism this same type of diversity of discipleship was related to the differentiation in the types of master. Disciples were committed to a recognized leader or teacher or movement, and the relationships ran the spectrum from philosophical (Philo5) to technical teachers (rabbis6) to sectarian (Pharisees7) to revolutionary (Zealot-like nationalists8) to prophetic (John the Baptist9).10

2、耶稣和祂的门徒

Jesus and His Disciples

描绘耶稣在地上事奉期间门徒跟随祂的场景在福音书中占有最重要的篇幅。而福音书中一贯且不断重复的是，耶稣的门训形式非常独特。耶稣的门训在表面上仍带有与犹太教、希腊—罗马世界中的其他门训形式的相似点，但它又是非常独特的，这是因为一个最主要的因素：耶稣基督是一位独一无二的师父，因此祂的门训也是独一无二的。

The scene depicting disciples following Jesus around during his earthly ministry dominates the gospel panorama. The consistent refrain of the Gospels, however, is that Jesus’ form of discipleship became distinctly unique. Discipleship to Jesus continued to bear surface similarity to other forms of discipleship within Judaism and the Greco-Roman world, but it was strikingly unique because of one primary issue: Jesus Messiah was a unique Master, and discipleship to him would therefore be unique.

在历史层面上，我们必须在一世纪的历史背景中研究耶稣这位师父，才能够了解祂的追随者的门徒身份的类型。这种研究将提供耶稣首创的门训制度的独特的历史形式，并将揭示福音书作者所分享的历史资料的共性。而在神学层面上，每一位福音书作者都有一个独特的视角来看待耶稣和祂的追随者之间的历史关系，以处理福音书作者所针对的人群的需要和他们所关心的问题。

On the historical level, one must fi rst study Jesus the Master in his fi rst century historical setting in order to understand his followers’ type of discipleship. That kind of study will supply the unique historical form of discipleship that Jesus initiated, and will reveal the commonality of historical data that the Gospel writers share. On the theological level, each Gospel writer also has a unique perspective of the historical relationship between Jesus and his followers that addressed the needs and concerns of the evangelist’s own audience.

在这两个层面上，福音书作者都意欲唤醒或加强他们读者的信心。[12]每一卷福音书都准确地叙述了耶稣的生活和事奉的历史细节，但每一卷福音书又都为耶稣的生活和事奉提供了一个独特的视角，以满足各自针对人群的特殊需要，以及地中海世界中更多教会受众的需要。[13]因此，门训关系可以被狭义地理解为对历史上师父与门徒关系的技术性讨论，也可以广义地理解为基督徒的经验——这样的生活要求什么、意味着什么，以及会带来什么[14]。为了充分理解福音书的概念，必须留意在耶稣在世生活时，临到当时的门徒的挑战和他们活出来的生活，以及当门徒受到挑战时的教会生活。[15]

On both levels the evangelists were intending either to awaken or to strengthen the faith of their readers.11 Each of the Gospels gives an accurate recounting of the historical details of Jesus’ life and ministry, yet each offers a unique perspective on the life and ministry of Jesus for the particular needs of the audience to which it is addressed, as well as a wider audience of churches in the Mediterranean world.12 Therefore, discipleship can be understood narrowly as a technical discussion of the historical master-disciple relationship, and also in a broader way as Christian experience—what such a way of life requires, implies, and entails.13 To understand fully the gospel conception, one must keep in view the moment within the earthly life of Jesus in which the challenge of discipleship is given to and lived out by the original disciples, and the moment within the Church’s life when disciples are challenged.14

3、福音书作者对耶稣及其门徒的描绘

The Evangelists’ Portraits of Jesus and His Disciples

四卷福音书中，每一卷都从不同的角度描述了耶稣的生活。[16]同样，每卷福音书对祂最亲密的同伴——祂的门徒们也提供了不同的视角。[17]一位学者说：“在四卷正典福音书中，耶稣的肖像画有线、影、色和明暗的不同。马可福音中的耶稣的行为与路加福音中的耶稣不同，马太福音中的耶稣的说话方式与约翰福音中的耶稣不同。相应地，在四卷福音书中，门徒的角色也不同。”[18]每卷福音书各自聚焦于不同的特征，帮助我们理解耶稣呼召和训练门徒的目的。[19]将每卷福音书对门徒的描绘结合在一起，会使我们对耶稣进行门训用意何在有一个全面的认识。

Each of the four Gospels presents the record of Jesus’ life from different perspectives.15 Likewise, each Gospel offers different perspectives about his closest companions, his disciples.16 One scholar states, “We have in the four canonical Gospels portraits of Jesus with lines, shadows, colors, and chiaroscuro that differ. The Marcan Jesus acts differently from the Lukan Jesus; the Matthean Jesus speaks differently from the Johannine Jesus. Correspondingly, the role of discipleship differs in the four Gospels.”17 Each Gospel focuses on distinctive features that help us understand Jesus’ purpose in calling and training his disciples.18 Combined, the sketches of the disciples in each Gospel give us a well-rounded perspective of what Jesus intended discipleship to mean.

马可福音中的门训：独特的救赎仆人（Redemptive Servant）的独特的仆人们

 Discipleship in Mark: Unique Servants of the Unique Redemptive Servant

马可福音中对耶稣的门徒们的独特描绘与马可对耶稣的描绘相对应。[20]马可把我们带回一世纪，在巴勒斯坦的天空下与耶稣同行，听祂讲道、教导，看祂施行神迹，看祂与宗教领袖辩论，见证人们对祂的反应。阅读马可福音的人要面对挑战，要在一世纪和今天之间来回穿梭，在原初的背景下观看耶稣的信息和事工，以便它们能够清楚地对当下的生活处境说话。

The portrait of the disciples of Jesus as found in the Gospel of Mark corresponds with Mark’s portrait of Jesus.19 Mark transports us back into the fi rst century to walk with Jesus under Palestinian skies, to hear him preach and teach, to watch him perform miracles, to see him in disputation with the religious leaders, and to witness the reactions of people to 52him. The person who reads Mark’s Gospel is challenged to move back and forth between the fi rst century and the present day, viewing the message and ministry of Jesus in its original context so that it may speak clearly to the present circumstances of life.

马可强调了耶稣的独特性，并由此也强调了这位独一无二的主的门训的独特性。因此，要理解马可福音中的门训，一个重要的问题就是要认识到中心舞台永远属于耶稣。虽然这看似显而易见，但不幸的是，阅读福音书的人，以及教导者或传道者，常常违背这个基本的释经学原则。虽然其他人物以及耶稣出现的场景，通过突出祂的位格和事工的各个面向，也扮演着重要的角色[21]，但首先的也是最重要的，马可讲述的是关于耶稣的故事[22]。从第1节经文开始——祂被宣告为弥赛亚，上帝的儿子（1:1），直到最后——祂惊人地从死里复活，使妇女们发抖和惊奇地逃跑（16:8），这整卷福音所写的就是耶稣这个人物，并且必须根据祂独特的位格和使命来理解祂的门训。

Mark highlights the uniqueness of Jesus, and in doing so highlights the uniqueness of discipleship to this unique Master. So an important issue for understanding discipleship in Mark’s Gospel is to recognize that center stage always belongs to Jesus. Although this may seem obvious, unfortunately it is a fundamental hermeneutical principle that is violated on a regular basis by those reading the Gospels, and by those teaching or preaching on discipleship from them. Although other characters and the scenes in which they appear serve an invaluable role by highlighting various facets of his person and ministry,20 fi rst and foremost Mark tells a story about Jesus.21 From the fi rst verse—where he is declared to be the Messiah, the Son of God (1:1), to the fi nal verse—where his stunning resurrection from the dead causes the women to run away with trembling and bewilderment (16:8), Jesus is the one about whom this entire gospel is written, and discipleship to him must be understood in the light of his unique Person and Mission.

1、独特的门训模式

The Unique Mode of Discipleship

马可给了我们一幅耶稣的基本肖像，也给了耶稣门徒与祂同行时的基本写照。[23]有些人认为，对马可的整体叙事和修辞策略最好的描述就是呼召人作门徒，所需的是人如同耶稣那样丧掉生命，好救了生命 （8:34-38）。[24]

Mark gives us a basic portrait of Jesus, and also a basic portrait of Jesus’ disciples as they walk with him.22 Mark’s overall narrative, rhetorical strategy, some argue, is best characterized as a call to discipleship that requires losing one’s life, as Jesus did, in order to save it (Mark 8:34-38).23

（1）呼召门徒

The

 Calling to Discipleship

在对耶稣的介绍之后，呼召四个人跟随耶稣立即在马可的叙述中占据了重要位置(1:16-20)。有几个要点使马可对耶稣第一次公开活动的叙述显得格外重要。

After Jesus’ introduction, the calling of four men to follow Jesus immediately takes a signifi cant place in Mark’s narrative (1:16-20). Several important points underscore the significance of Mark’s account of Jesus’ fi rst public activity.

第一，这次事件的主要焦点是耶稣和祂所宣告的上帝的国。呼召的场景特别突出了耶稣的权威。当祂呼召，人们就服从。耶稣是上帝的儿子，圣灵所膏的弥赛亚，上帝的国已经在祂里面降临。对祂的呼召，唯一合适的反应是立即顺服。这是进入与耶稣的关系的含义的根本核心。[25]

In the first place, the primary focus of this incident is on Jesus and the Kingdom of God that he has announced. The calling scene highlights especially Jesus’ authority. When he calls, people obey. Jesus is the Spirit-anointed messianic Son, in whom the Kingdom has arrived. The only appropriate response is to obey immediately. This is the fundamental core of what it means to enter into a relationship with Jesus.24

第二，耶稣以这个呼召开始了祂独特的方法，这将成为祂门训的方式。[26]这是耶稣和其他的师父之间最有特色的区别之一。在古代，由未来的门徒发出要跟随师父学习的请求。但耶稣自己主动召唤这些人跟随祂。只有凭着耶稣的权威，一个人才能进入并持续这种跟随的生活。[27]

 Second, with this call Jesus initiated his unique approach to what will become his form of discipleship.25 This is one of the most characteristic differences between Jesus and other masters. In the ancient world prospective disciples would ask to study with and follow the potential master. But Jesus himself takes the initiative to call these men to follow him. It is by virtue of Jesus’ authority alone that one can embark upon the life of following and sustain it.26

第三，这四位弟兄的呼召和回应是建立在他们与耶稣此前的长期关系基础上的。[28]马可的注意力集中在耶稣作为国度的开创者的权威上，所以他没有详细说明这些弟兄的背景。但这并不是他们和耶稣的第一次相遇。约翰福音填补了一些背景。安得烈是施洗约翰的两个门徒之一，他离开施洗约翰成为耶稣的门徒，并立即把他的兄弟彼得带到耶稣面前（约1:35-42）。那个未具名的门徒传统上被认为是使徒约翰。[29]至少有安得烈、彼得和约翰（也许还有雅各？），十有八九是作为耶稣的门徒陪同耶稣去参加迦拿婚宴的人，在那里他们看见神迹并信了祂（约2:1-2，11）。他们很可能是耶稣事工的第一年与祂一同在犹太地服事的门徒们。（约3:22-23，4:1-3）大约一年后，在加利利发生这事件时，他们已经仔细考虑了耶稣的使命。当耶稣开始祂的国度事工（Kingdom mission）时，他们在祂呼召的时候立即作出回应。

Thirdly, the call and response of the four brothers is based upon an extended prior relationship that they had enjoyed with Jesus.27 Mark’s focus is upon Jesus’ authority as the inaugurator of the Kingdom, so he does not go into detail about the background of these brothers. But this is not the fi rst encounter between them and Jesus.

第四，效忠于耶稣的位格是决定性的行动。[30]关于这些弟兄们在他们被呼召时的属灵状况，这能告诉我们什么？正如我们所观察到的，约翰福音指出，这四个人之前对耶稣有多方面的认识，甚至相信祂是弥赛亚（参约1:41，2:11）。根据我们目前“复活后”处境下的分类，很难确定这些人是什么时候“得救”的。耶稣身份的真实本质是如此令人困惑，很难确定这四位了解耶稣的完全程度。然而，他们尽可能地按照他们所理解的程度来回应，这是与上帝建立救恩关系的本质。“在马可福音中，要承认耶稣对自己生命的主权，必须要了解耶稣是谁，以及祂为什么而来。马可独特的救恩模式就是门徒关系。”[31]在耶稣传道的全过程中，对于耶稣是谁，门徒有越来越多的了解，而这种了解的增加要求他们相应地调整他们对祂的委身。

The Fourth Gospel fi lls in some background. Andrew was one of the two disciples of John the Baptist who left him to become a disciple of Jesus, and he immediately brought his brother Peter to Jesus (John 1:35-42). The unnamed 53disciple has traditionally been identifi ed as the Apostle John.28 In all likelihood at least Andrew, Peter, and John (and perhaps James?) were among the ones identifi ed as Jesus’ disciples who accompanied him to the wedding at Cana, where they observed the miracle and believed in him (2:1-2, 11). They likely are the disciples who ministered with Jesus in Judea during the fi rst year of ministry (cf. 3:22-23; 4:1-3). By the time of the incidents here in Galilee, about a year later, they had considered Jesus’ mission carefully. As Jesus embarks upon his Kingdom mission, they respond immediately when he calls. Fourth, allegiance to Jesus’ person is the decisive act.29 What might this tell us about the spiritual condition of the brothers at the time of their call? As we have observed, the Fourth Gospel indicates that these four had extensive prior acquaintance with Jesus, and even believed in him as Messiah (cf. John 1:41; 2:11). It is diffi cult to establish when it is that these individuals were “saved” according to our current post-resurrection categories. The true nature of Jesus’ identity was so mindboggling that it is hard to determine how much these four fully understood Jesus. They were, however, responding as much as they could to as much as they understood, which is the essence of entering into a salvation-producing relationship with God. “In Mark’s Gospel, understanding who Jesus is and why he came entails acknowledging his claim upon one’s life. Mark’s characteristic model of salvation is discipleship.”30 Throughout Jesus’ ministry there is an increasing understanding of who he was, and that increasing understanding required a corresponding adjustment of their commitment to him.

第五，耶稣以此征召工人加入祂的国度事工，承诺“我要使你们成为得人的渔夫”（1:17，新译本）。历史情形提供了一个机会，耶稣以隐喻性的字词游戏来形容他们未来的角色。这些加利利的渔民（halieis）将在耶稣的国度事工里成为得人的渔夫（halieis anthrōpōn）。“耶稣的呼召……改变了门徒的职业，意味着他们与以前的生活方式彻底地决裂。不再靠捕鱼为生，而是为了接触他人而活。”[32]这四个人将被设立为使徒（3:13-19），并将成为耶稣身边核心圈子的一部分（13:3），不但带着耶稣自己的权柄奉差作短期宣教（6:7），也要出去进行世界性的宣教（13:9-10）。耶稣在祂国度事工早期就征召了祂的团队。[33]

Fifth, with this call Jesus enlists workers to join him in his Kingdom mission, promising, “I will make you become fi shers of men” (Mark 1:17 NASB). The historical situation presents the opportunity for a metaphorical wordplay on their future role. These Galilean fi shermen (halieis) will be fi shers of men (halieis anthrōpōn) in the Kingdom mission Jesus has inaugurated. “Jesus’ call … changes the disciples’ vocation implying a radical break with their former way of living. Instead of living by the fi shing business, they will live to reach others.”31 These four will be designated as apostles (3:13-19) and will become part of the inner circle around Jesus (cf. 13:3), and not only will be sent out on a short term mission with Jesus’ own authority (6:7), but they also will go out on a worldwide mission (13:9-10). Jesus enlists co-workers early in his Kingdom mission.32

（2）门训的形式

The Form of Discipleship

这一“呼召”也为耶稣的门训形式设置了区别性的标志。虽然马可没有用“门徒”这个术语来指称呼召这段经文中的这些人，但他的叙述让我们明白这是他们的身份，因为他们立即成为耶稣最亲密的追随者（参可1:29、36）。他们与名为利未（2:14）的人以及一些没有给出名字的人一起被确认，在2:15首次被称为“祂的门徒”，这个称呼此后贯穿整个叙事。

This “call” also sets a distinctive mark on Jesus’ form of discipleship. Although Mark does not here use the technical term “disciples” (mathētai) to refer to these men in this calling pericope, the narrative leads us to understand that this is their identity, because they immediately become his closest followers (cf. 1:29, 36). They are assumed to be identifi ed, along with the named Levi (2:14), with the unspecifi ed followers designated as “his disciples” when it occurs for the fi rst time (2:15), and then throughout the narrative.

从表面上看，耶稣具有犹太拉比的许多特征。祂安息日在他们的会堂教导，祂是按照犹太人的习俗教导，祂作为一位律法教师受到尊重，祂的门徒跟随祂，甚至被称为“拉比”（可9:5；太26:49；约1:49）。在以色列，正常的模式是潜在的门徒就近拉比，请求与他一起学习。约书亚·本·佩拉奇亚（Joshua b. Perahyah）说：“给自己一个老师，使你成为一个弟子。”（m.‘abot 1.6）拉班·伽玛列（Rabban Gamaliel）对此附和道：“给你自己一个老师，解答自己的疑惑。”(m.‘abot 1.16；参太8:19)。后来，拉比的门徒跟随他们的夫子四处行走，经常一举一动地模仿夫子对妥拉的教导，因为“模仿夫子就是在模仿摩西对上帝的模仿”。[34]

On the surface, Jesus had many of the characteristics of a Jewish rabbi. He taught in their synagogues and on the Sabbath, he taught in accordance with Jewish customs, he is given respect due a teacher of the law, his disciples followed him around, and he is even called “rabbi” (9:5; Matt 26:49; John 1:49). The normal pattern in Israel was for a prospective disciple to approach a rabbi and ask to study with 54 him. Joshua b. Perahyah said, “Provide thyself with a teacher and get thee a fellow disciple” (m. ’Abot 1.6), which Rabban Gamaliel echoed, “Provide thyself with a teacher and remove thyself from doubt” (m. ’Abot 1.16; cf. Matt 8:19). Later rabbinic disciples followed their master around, often physically imitating the master’s teaching of Torah, because “imitating the master is imitating Moses’ imitation of God.”33

但当耶稣的事工展开时，祂开始建立一种与拉比不一样的门训。在耶稣事工的早期阶段，许多人来到耶稣跟前，就像对待拉比或先知一样（如约1:38、49，3:2）。在祂的国度事工的开创时期，耶稣建立了一个新的模式，因为祂是主动寻求并呼召这些兄弟进入与祂的永久关系。[35]尽管耶稣的门徒很可能记住了祂的大部分教导，并将其作为教会传统传承下来，但他们最终是委身于祂的位格，而不仅仅是祂的教导。犹太门徒的目标是有一天自己成为师父或拉比，并有自己的门徒跟随他们。但耶稣的门徒一直是门徒，追随他们的主和夫子耶稣，并且只跟从祂（参太23:8-12）。作耶稣的门徒将与许多人所预期的不同，这不仅仅是一个学术或宗教项目。门徒的生活始于与主的关系，并且这个关系进入他们经历的所有领域。这是国度生活的开始。[36]

But as Jesus’ ministry unfolds, he begins to establish a form of discipleship that is unlike the rabbis. In the early stage of the Jesus movement, various people came to Jesus as they would to a rabbi or prophet (e.g., John 1:38, 49; 3:2). At the inauguration of his Kingdom mission, Jesus establishes a new pattern, because he is the one who takes the initiative to seek out and give a call for these brothers to enter into a permanent relationship with him.34 Even though it is probable that Jesus’ disciples memorized much of his teaching and passed it on as the tradition of the church, they were ultimately committed to his Person, not just his teaching. The goal of Jewish disciples was someday to become masters, or rabbis, themselves, and to have their own disciples who would follow them. But Jesus’ disciples were always to remain disciples of their Master and Teacher, Jesus, and to follow him only (cf. Matt 23:8-12). Discipleship to Jesus was going to be different than what many might have anticipated. It was not simply an academic or religious program. Discipleship was a life that began in relationship with the Master and moved into all areas of their experience. This is the beginning of Kingdom life.35

2、独特的门训成员

The Unique Members of Discipleship

（1）门徒和使徒

Disciples and Apostles

马可进一步强调，耶稣从较大的门徒群体中选择一小群十二个人，作为祂的使徒与祂同在（3:13-14）。[37]马可的用词有些模糊，但路加给出进一步澄清：“到了天亮，叫祂的门徒来，就从他们中间挑选十二个人，称他们为使徒。”（路6:13）“门徒”一词指那些被呼召悔改并相信耶稣所启示的福音的人，他们组成了相信耶稣的广泛群体（3:13-14，4:10）。“使徒”一词指特定的门徒，即受差派和训练的十二个门徒[38]，以代表耶稣，作为即将到来的教会的领袖（3:14，6:7-13、30-31）。这十二个人既是门徒，又是使徒。作为门徒，他们代表所有信徒；作为使徒，他们代表领袖。[39]

Mark further emphasizes that Jesus selects from among the larger group of disciples a smaller group of Twelve to be with him as his apostles (Mark 3:13-14).36 Mark’s wording is somewhat ambiguous, but Luke gives further clarifi cation: “When morning came, he called his disciples to him and chose twelve of them, whom he also designated apostles” (Luke 6:13). The term disciple designates those who had been called to repent and believe in the gospel that Jesus has initiated; they form the broad group of those who believe in Jesus (Mark 3:13-14; 4:10). The term apostle designates specifi c disciples, the Twelve,37 who are commissioned and trained to represent Jesus as leaders of the church to come (3:14; 6:7-13, 30-31). The Twelve are both disciples and apostles. As disciples they represent all believers; as apostles they represent leaders.38

一般门徒群体和十二使徒特定群体之间的区别与功能有关，而与地位或价值无关。作为耶稣的门徒，论及进入救恩和上帝的国，所有人都是平等的。这十二个人作为使徒的角色，功能性地指向他们的领袖身份。但这个功能并没有把他们提升到一个更高的地位；呼召作领袖就是呼召作仆人（参10:45）。[40]

The distinction between the general group of disciples and the specifi c group of the Twelve apostles has to do with function, not with status or worth. All are equal with regard to their discipleship to Jesus, which speaks of their entrance into salvation and the Kingdom of God. The role of the Twelve as apostles is functionally oriented toward leadership. But this function did not elevate them to a higher status; calling to leadership is a calling to servanthood (cf. Mark 10:45).39

这与我们在使徒行传中看到的区分类似，在那里“信徒”（徒4:32）被称为“门徒”（徒6:2），而这十二位一直都被称为使徒。“信徒”和“门徒”一词指的是同一群人（参徒6:7，9:26，11:26，14:21-22）。门徒也是基督徒最早的同义词（徒11:26）。因此，所有基督信徒都是门徒，而只有少数早期教会的主要领袖被指定为使徒。[41]

This is similar to the distinction that we fi nd in the book of Acts, where “believers” (Acts 4:32) are called “disciples” (Acts 6:2), while the Twelve are consistently called “apostles.” The expressions “those who believe” and “the disciples” signify the same group of people (cf. Acts 6:7; 9:26; 11:26; 14:21-22). Disciple was also the earliest synonym for Christian (Acts 11:26). Therefore, all Christian believers are disciples, while only a small group of those who are the primary leaders of the early church are designated as apostles.40

（2）打破门徒身份的藩篱

Breaking Down Barriers to Discipleship

耶稣所建立的门训形式是出人意料和令人震惊的，因为祂打破了社会阶层之间的障碍，祂推翻了宗教的好人的观念，祂废除了对宗教文化传统的盲目遵循（7:1-13）。耶稣呼召门徒包括了本地的税吏“亚勒腓的儿子利未”（2:14），他在第一卷福音书中被称为“马太”（太9:9）。由于在福音书中被呼召的情形是相同的，大多数学者认为这位税吏有两个名字，马太和利未。[42]

The form of discipleship that Jesus institutes is unexpected and shocking, because he breaks down barriers between social classes, he overturns religious conceptions of well-being, and he abolishes slavish adherence to religious cultural traditions (Mark 7:1-13). Jesus’ call to discipleship includes the calling of a local tax-collector, “Levi, son of Alphaeus” (2:14), whom the fi rst Gospel refers to as “Matthew” (Matt 9:9). Since the circumstances of the calling are the same in the Gospels, most scholars suggest that this tax collector had two names, Matthew and Levi.41

在巴勒斯坦，税吏被当作罗马统治当局的代表，负责收取规定的税款，并维护公共秩序。他们通常是从当地居民中招募的，因为他们需要认识当地人和了解当地的风俗习惯，以免被欺骗。他们负责为罗马当局收取一定数额的税款，他们收取的任何额外税款则作为他们自己的佣金。过度敲诈勒索的倾向使他们被自己的人民所鄙视和憎恨（参路19:8)。马太很可能不是该地区受人尊敬的一员；相反，他可能被认为是向罗马的占领和统治出卖自己人民的叛徒。

In Palestine tax-collectors were em ployed as representatives of the Roman governing authorities, collecting the prescribed duties and generally seeing to public order. They usually were enlisted from the native population, because they needed to know local people and local customs to avoid being deceived. They were expected to collect a certain amount of tax money for the Roman authorities, and whatever extra they collected constituted their own commission. A tendency to resort to excessive extortion made them despised and hated by their own people (cf. Luke 19:8). Matthew was quite likely not a well-respected member of the region; rather he was probably considered a traitor for selling out his own people to the Roman occupation and rule.

一被呼召，马太立即跟随耶稣，并在自己的家里为耶稣和祂的其他门徒安排了一次宴会（2:15；参路5:29-30）。[43] “许多税吏和‘罪人’”受邀参加宴会（2:15），这很可能是马太在成为门徒之前生活中最亲密的伙伴。餐桌联谊是古代世界许多群体中重要的社会和宗教习俗。人们会划定界限，餐宴时谁包括在内，谁排除在外，这也被用来划定参与者的宗教和道德义务。[44]因为税吏持续与外邦人接触，并对在安息日工作采取妥协，他们被认为是在礼仪上不洁净的，这就更加重了人们对税吏普遍的奚落。[45]

Upon his calling, Matthew immediately followed Jesus and arranged a banquet for him and his other disciples at his own home (Mark 2:15; cf. Luke 5:29-30).42

To the banquet were invited “many tax collectors and ‘sinners’” (Mark 2:15), most likely Matthew’s closest companions in his life before discipleship. Table fellowship was an important social and religious convention among many groups in the ancient world. Boundaries were established that designated who were included, and excluded, from the meal, and that also served to delineate religious and ethical obligations toward the participants.43 The derision that many felt generally for tax collectors was aggravated because they were regarded as ceremonially unclean because of their continual contact with Gentiles and because of their compromise of the Sabbath by working on it.44

法利赛人为耶稣和这群人一起吃饭而惊骇，特别是其中还有“罪人”（2:16）。“罪人”（hamartōlos）一词经常被法利赛人用来指那些按照他们对律法和他们的哈拉卡（halakah）的正确服从的理解（ 例如路7:36-50，26:45） [46]明显地违背上帝旨意的一群人。马太的同伴不仅是背信弃义的税吏，而且也是生活在律法之外的犹太人，故意无视合宜的犹太人行为的合法界限。在法利赛人的心目中，耶稣与这类人一起吃饭，表明祂接纳他们进入自己的团体；这也向他们暗示，祂容忍他们的行为。[47]

The Pharisees were aghast that Jesus was eating with this group, especially the “sinners” (2:16). The term “sinner” (hamartōlos) was often used by the Pharisees to point to an identifi able segment of the people who were opposed to the will of God as refl ected in their understanding of proper obedience to the Law and their halakah (e.g., Luke 7:36-50; Matt 26:45).45 Matthew’s cohorts were not only traitorous tax-collectors, but also Jews who lived outside of the Law, willfully ignoring rightful boundaries of appropriate Jewish behavior. In the minds of the Pharisees, for Jesus to share a meal with these types of persons indicates that he includes them within his own fellowship; it also suggests to them that he condones their behavior.46

耶稣宣称，祂的事工不是要有份于这些人的罪，而是要给他们带来医治。不可否认，耶稣的信息和事工最明显的特点之一就是应许拯救“罪人”。[48]对耶稣来说，罪人是任何一个仍旧反对上帝旨意的人。法利赛人认为自己在上帝面前是公义的，因为他们以遵守律法——他们的“献祭” 来定义公义。但他们却对自己在上帝面前真正的罪视而不见（2:17）。而聚集到耶稣身边的各色人群无法回避他们自己的罪孽。马太曾是他们中的一员，但他经历了耶稣仁慈的呼召得到救恩，所以现在他把他以前的有罪的同伴带到耶稣那里，使他们的灵魂也得医治。耶稣是来给这些人带来怜悯的信息的。耶稣在宗派戒律之外赐给罪人的救恩，威胁了法利赛人的根基和生活方式，但却是祂所建立的门训的核心所在。[49]

Jesus declares that his ministry is not one of sharing in the sin of those around him, but of bringing healing to them. One of the most undeniably distinctive features of Jesus’ message and ministry is the promise of salvation to “sinners.”47 To Jesus, a sinner was any person who remained opposed to the will of God. The Pharisees considered themselves to be righteously healthy before God, because they defined righteousness by their observance of the Law—their “sacrifi ce.” But they are blind to their real sinfulness before God (Mark 2:17). The motley crew assembled with Jesus cannot avoid their own sinfulness. Matthew had been one of them, but he had experienced Jesus’ merciful call to salvation, so now he brings his former sinful companions to Jesus to fi nd that healing for their souls as well. It is to these that Jesus has come to bring his message of mercy. Jesus’ offer of salvation to sinners apart from factional observances threatens the foundation and way of life of the Pharisees, yet is at the heart of the discipleship he established.48

（3）门训与宗教传统

Discipleship and religious traditions

在耶稣门训的程序改变上，马可强调了耶稣的门徒是如何对待犹太教内忠心门徒的传统宗教行为。耶稣与税吏和罪人一起吃饭，冒犯了法利赛人的门徒，也使耶稣的先锋官施洗约翰的门徒反感（参2:18）。“约翰的门徒”是先知施洗约翰的忠实追随者，他们聚集在这位预示弥赛亚时代到来的先知身边。他们协助约翰给那些到他那里来的人施洗，并且严格实行约翰教导的宗教行为，例如禁食和祈祷（路5:33，11:1）。“法利赛人的门徒”（2:18，参太22:16）是最有可能被训练成为他们的弟兄的。他们一直浸泡在对法利赛人口头法律和严格的传统实践的委身中，特别是禁食。

In a programmatic interchange for discipleship to Jesus, Mark highlights how Jesus’ disciples are to conduct themselves with regard to traditional religious practices of committed disciples within Judaism. Jesus’ banquet with tax-collectors and sinners was offensive to the disciples of the Pharisees, but it also was offensive to the disciples of Jesus’ forerunner, John the Baptist (see 2:18). The “disciples of John” were committed followers of the prophet John the Baptist. They gathered around him as the prophet who would usher in the messianic age. They assisted John in baptizing those who came to him, and they engaged in strict religious practices taught by John, such as fasting and prayer (Luke 5:33; 11:1). The “disciples of the Pharisees” (Mark 2:18; cf. Matt 22:16) are most likely those in training to become full initiates to their brotherhood. They have been immersed in the Pharisaic commitment of the oral law and rigorous practice of their traditions, especially fasting.

在旧约中，禁食只被规定在赎罪日进行（利16:29、31，23:27、32)。但禁食后来成为一种在认罪（尼9:1-2）、哀悼死者（撒上31:13）、自卑（申9:18）和专心祈祷（拉8:23）时的表达。在这些情况下，禁食不是一种规定的仪式。但是犹太教内的各个团体都把禁食作为他们的定期活动的一部分，有些人每周禁食两次，以此作为接近上帝的途径[50]。约翰的门徒不明白为什么耶稣的门徒不定期禁食，以表示悔改或表明他们的属灵操练。

In the Old Testament, fasting was only prescribed to be observed on the Day of Atonement (cf. Lev 16:29, 31; 23:27, 32). But fasting came to be observed as an expression of confession of sin (Neh 9:12), mourning for a deceased person (1 Sam 31:13), humiliation (Deut 9:18) and concentration for prayer (Ezra 8:23). It was not a prescribed ritual in these latter cases. But various groups within Judaism took up fasting as a regular part of their observances, some fasting as often as twice a week as a means of approaching God.49 John’s disciples did not understand why Jesus’ disciples did not regularly fast as a sign of repentance or as an indication of their spiritual discipline.

耶稣表示上帝国的到来成就了对以色列的应许，这是一个欢乐的时刻，就像在结婚典礼上所经历的一样（参太25:12-13），那不是禁食的适当时机。然而，在将来耶稣被“带走”的时候，禁食是合适的（2:20）。

Jesus indicates that the arrival of the Kingdom of God brought to fulfi llment the promises of Israel, which is cause for a time of rejoicing, like what would be experienced during marriage ceremonies (cf. Matt 25:12-13). It is not an appropriate time for fasting. However, fasting will be appropriate at a future time when Jesus is “taken away” (aparthē; Mark 2:20).

耶稣的回应是如何正确看待门训和传统做法的重要指导方针。门徒的灵性成长并不会自动地通过仪式化地遵守某些操练而得到保证。传统做法必须恰当地执行，而不是教条地执行。传统是人类试图将圣经原则应用于日常生活的方式，但它们并不是来自上帝的绝对命令。如果实践得当，它们可能会有所帮助，但如果它们变得比委身于耶稣本身更重要了，就会拦阻上帝的工作。

Jesus’ response is an important guideline for a proper perspective on discipleship and traditional practices. Spiritual growth in discipleship is not automatically assured through ritual observance of certain spiritual disciplines. Traditional practices must be carried out appropriately, not legalistically. Traditions are ways that humans have attempted to apply biblical principles to everyday life, but they are not absolute commands from God. They can be helpful if practiced appropriately, but they can be stifl ing to the movement of God if they become more important than commitment to Jesus himself.

耶稣用日常生活中的两个例子说明关于属灵成长和传统实践的这些观点。他来并不仅仅是为了修补犹太人的传统习俗。旧的犹太传统体系不足以适应上帝国度的新的门徒生活。这个国的新衣服和新酒需要新的形式，耶稣门徒的新生活也需要新的实践（2:21-22）。这并不是取代或废除旧约——耶稣来是成全旧约（参太5:17），而是表明耶稣的门训取代了对犹太传统习俗严格的教条式遵守。

Jesus illustrates these perspectives on spiritual growth and traditional practices by using two examples from everyday life. He has not come simply to patch up the traditional practices of the Jews. The old Jewish system of traditions is inadequate to the new life of discipleship in the Kingdom of God. New forms are needed for the new garments and wine of the Kingdom, and new practices are needed to accommodate the new life of discipleship to Jesus (2:21-22). This does not supersede or abolish the Old Testament, which Jesus has come to fulfi ll (cf. Matt 5:17), but instead indicates that discipleship to Jesus supersedes rigid legalistic adherence to traditional practices of Judaism.

（4）门训和属灵家庭

Discipleship and the spiritual family

耶稣受众人欢迎的高峰，也是耶稣与宗教组织逐步升级的冲突的高峰，马可表示耶稣的家人觉得祂疯了，因此才说出祂所声称的，扰乱了宗教现状（3:21；参约7:5）。[51]同时，很可能这时耶稣的父亲已经去世，耶稣的母亲和兄弟们想要使耶稣恢复理智（3:32），作为长子的祂在父亲死后应该负责照顾祂的母亲和弟弟妹妹。

At the peak of the narrative of Jesus’ popularity with the crowds and the mounting confl ict between Jesus and the religious establishment, Mark indicates that Jesus’ family thought that he was out of his mind, making the claims he was making and disrupting the religious status quo (Mark 3:21; cf. John 7:5).50 Also, it is probable that his father has died by this time, and Jesus’ mother and brothers intend to bring Jesus to his senses as the eldest son (Mark 3:32), the one responsible to care for his mother and younger brothers and sisters after the death of the father

但是耶稣的弥赛亚使命不会就此被拦阻，即使这意味着中断祂对血缘关系的忠诚。相反，祂对门徒关系作了一个纲领性的声明。耶稣看着那些坐在祂周围的人——马太明确说那是祂的门徒（太12:49），并指出创造和形塑祂的属灵家庭的中心特征是遵行上帝的旨意（太3:34-35）。凡听从祂的呼召进入上帝的国、成为祂的门徒的，就是上帝的新家庭的一份子。

But Jesus will not be deterred from his messianic mission, even if it means disruption of biological loyalties. Instead, he makes a programmatic declaration of what the relationship of discipleship entails. Jesus looked at those seated in a circle around him, whom Matthew identifi es explicitly as his disciples (Matt 12:49) and specifi es that the central feature that creates and characterizes his spiritual family is doing God’s will (Mark 3:34-35). Whoever has obeyed his call to enter the Kingdom of God and has become his disciple is part of the new family of God

无论是能证明一个人为以色列民的族谱关系，还是他的家庭关系，都不能保证他在上帝的国中有一席之地。每个人都必须自己回应上帝的旨意，听从耶稣的呼召，好进入祂的国，成为祂的门徒。耶稣是天父旨意的终极显现和遵行天父旨意的终极榜样（14:36），所以在门训中效法祂的榜样，成为祂的样式，将使祂的门徒能够在日常生活中遵行上帝的旨意。

A person’s genealogical relationship to Israel did not guarantee a place in the Kingdom of God, and neither does a person’s family relationship. Each individual must respond to God’s will and obey Jesus’ call to the Kingdom and become his disciple. Jesus is the ultimate example of the will of the Father revealed and obeyed (14:36), so to follow his example in discipleship and become like him will enable his disciples to do God’s will on a daily basis.

耶稣向祂的门徒强调，决定委身于祂，将不可避免地造成家庭成员之间的分离（13:12-13）。但耶稣不是来废除血缘家庭的，因为祂会继续维护那要求孩子们孝敬父母的律法，并谴责那些发展出人的遗传来设法规避担负家庭义务的人（7:9-13）。耶稣也的确回到祂的家人所在的拿撒勒，在会堂里传道（6:1-6）。耶稣不是废除或拒绝祂的家庭，而是表明一个人对祂和上帝的国的委身是超越其他的。这一委身形成与耶稣、与天父的新的属灵家庭关系。理想情况下，这样的属灵家庭将包含自己的血缘家庭。

Jesus will accentuate to his disciples the inevitable separation that will occur between family members because of the decision to make a commitment to him (13:12-13). But Jesus did not come to abolish the biological family, because he will continue to uphold the law that demands children to honor their father and mother and will rebuke those who develop traditions that allow them to circumvent responsible care of family obligations (7:9-13). Jesus does return to Nazareth to where his family was still living to preach in the synagogue (6:1-6). Instead of abolishing or rejecting his family, Jesus is demonstrating the preeminence of a person’s commitment to him and the Kingdom of God. This commitment forms a new spiritual family in relationship to him and to the Father. Such a spiritual family would, ideally, include one’s own biological family.

（5）属灵家庭中的男女门徒

Male and female disciples in the spiritual family

这是指耶稣有意地扩大性别范围，把妇女也包括进祂的门徒里，称她们为“姐妹”。[52]耶稣现在明确地指出，祂的信息与事工开创了性别上独特的门训形式。对于当时的犹太人，尤其是拉比，只有男性才能成为拉比的门徒并学习律法。米示拿（Mishnah）的晚期信息中给出了耶稣时期所有的普遍特征。它拦阻男人和女人（甚至自己的妻子）之间过多地交谈，因为会分散拉比的门徒学习犹太律法的注意力：“过多和女人交谈的人会自食恶果，忽视学习律法，最后将承受地狱。”（m.‘Abot 1:5）但对于耶稣，无论男女老幼，无论是外邦人还是犹太人，凡回应神国福音、为了永生而信祂的，就是祂的门徒。

The implication is that Jesus intentionally broadens the gender references to include women as his disciples by alluding to “sister” as well.51 Jesus now indicates explicitly that his message and ministry initiates a unique form of discipleship with regard to gender. Within Judaism at that time, especially among the rabbis, only men could become a disciple of a rabbi and study Torah. A later passage in the Mishnah gives what was probably a general feature during Jesus’ time. It discourages too much conversation between men and women, even one’s own wife, because it distracts the rabbinic disciple from studying Torah: “He that talks much with womankind brings evil upon himself and neglects the study of the Law and at the last will inherit Gehenna” (m. ’Abot 1:5). But with Jesus, any person—woman or man, young or old, Gentile or Jew—who responds to the gospel of the Kingdom and believes in him for eternal life is his disciple.

因此，耶稣的门训不应该被拉比的模式所定义，而应该被与耶稣的关系所定义，这意味着遵从上帝的旨意。[53]这是耶稣门徒的特征，无论家庭如何，性别如何，创造了一个上帝的新的家庭。[54]这是早期教会的体验，“门徒”指向男人和女人（徒6:1-7，9:10、36，16:1），所有人一起被称为“信徒”（徒5:14），他们共同组成教会（徒8:3）。[55]路加甚至用了一个少见的“门徒”一词的女性形式——“女徒”(mathētria) 来称呼大比大（多加）（徒9:36）。与犹太人的门徒制不同，所有顺从上帝旨意的男人女人，都进入与耶稣救恩性的门训关系。

Therefore, discipleship to Jesus is not to be defined by rabbinic models, but in relationship to Jesus, which means obedience to the will of God.52 This is the hallmark of Jesus’ disciples, whatever the family, whatever the gender, creating a new family of God.53 This is the experience of the early church, where “disciple” refers to both men and women (Acts 6:1-7; 9:10, 36; 16:1), all of whom are called “believers” (Acts 5:14), those who comprise the “church” (Acts 8:3).54 Luke even uses the rare feminine form of the word “disciple” (mathētria) to refer specifi cally to the woman Tabitha/Dorcas (Acts 9:36). In distinction from Jewish forms of discipleship, all men and women who obey the will of God enter into a saving discipleship relationship to Jesus.

3、独特的门训使者

The Unique Messenger of Discipleship

马可对比了关于耶稣福音信息的两个根本对立的观点：“体贴上帝的意思”和“体贴人的意思”（参8:33）。马可描绘了一幅门徒的画像，来强调理解耶稣的信息和事工的困难，这可能是福音书中最模棱两可的画像。[56]

Mark contrasts two fundamentally opposing points of view concerning Jesus’ gospel message: “thinking the things of  God” and “thinking the things of humankind” (cf. 8:33). Mark highlights the diffi culty of understanding Jesus’ message and ministry by painting a portrait of the disciples that may be the most ambiguous among the Gospel accounts.5

一方面，门徒得到正面的描绘。他们是由耶稣专门挑选和委任的（1:16-20，3:13-19a），目的是聆听神国的奥秘（4:10-12），并宣传祂的事工（3:14-15，6:7-13、35）。耶稣赐他们能力在以色列事奉，他们传道，医治，赶鬼，如同耶稣所行的。

On the one hand, the disciples receive a positive treatment. They are introduced as being specially selected and commissioned with authority by Jesus (1:16-20; 3:13-19a) to hear the secrets of the Kingdom (4:10-12) and to promote his ministry (3:14-15; 6:7-13, 35). Empowered by Jesus for ministry in Israel, the disciples do as Jesus does: they preach, heal, and exorcise demons.

另一方面，门徒们被涂上了不光彩的色彩。门徒虽然蒙上帝光照，也被耶稣赋予能力，却显出自己的不明白。门徒不明白比喻的教导（4:13，7:17-18），不明白平静风浪的耶稣的真正身份是上帝的儿子（4:35-41，6:45-52），也不了解耶稣喂饱众人的神迹异能（6:34-44，8:1-10）。门徒并不真正理解耶稣的事工或教导（8:14-21）的实质，这实质关乎透过作奴仆（10:32-45）走十字架的道路（8:31-33，9:30-32）。这种不解最终导致犹大背叛祂（14:43-46），门徒抛弃祂（14:50），彼得不认祂（14:54，66-72）。[57]

On the other hand, the disciples are painted with unfl attering colors. Although enlightened by God and empowered by Jesus, the disciples show themselves to be uncomprehending. The disciples do not understand parabolic teaching (4:13; 7:1718), do not understand the true identity of Jesus as the Son of God in the calming of the seas (4:35-41; 6:45-52), and do not understand Jesus’ potential to feed the multitudes miraculously (6:34-44; 8:1-10). The disciples do not truly understand the nature of Jesus’ ministry or teaching (8:14-21), which in essence involves the way to the cross (8:31-33; 9:30-32) through servanthood (10:32-45). This incomprehension eventually leads Judas to betray him (14:43-46), the disciples to forsake him (14:50), and Peter to deny him (14:54, 66-72).56

但作耶稣真正的门徒意味着敞开自己，聆听上帝的信息，以对耶稣坚定不移的委身来调整自己的优先次序，最终忠于上帝的道路，而不是人的道路。[58]对于所有听见耶稣呼召的人，这都是一个挑战。这些主题在马可福音的三个关键段落中得到了强调：耶稣用比喻所作的教导（4:1-34），彼得的认信（8:27-38），以及见证十字架、埋葬和复活的妇女们（15:33-16:8）。

But true discipleship to Jesus means to open oneself to hear God’s message, align one’s priorities to unwavering commitment to Jesus, and ultimately commit oneself to God’s way, not humanity’s.57 This is the challenge for all who hear Jesus. These themes are highlighted in three crucial passages in Mark’s Gospel: Jesus’ teaching in parables (4:1-34), Peter’s confession (8:27-38), and the women at the crucifi xion, burial, and resurrection (15:33-16:8).

（1）恰当理解耶稣的神国的比喻（4:1-34）

Appropriating Jesus’ Parables of the Kingdom (4:1-34)

在跟随耶稣的人群中，许多人都盼望神国的到来，并公开展示政治和军事的力量。但是，对现实和物质祝福的盼望使他们刚硬，而无法认识到自己的属灵状况。耶稣通过祂的比喻，试验群众的心，以揭示上帝国度的福音信息是已经扎根并正开花结果，还是并无成效（4:13-20）。他们必须决定他们是站在祂一边，还是反对祂。

Many of the people in the crowd that followed Jesus around were hoping for the arrival of the Kingdom with an overt display of a political and militaristic might. But the hope for physical and material blessings hardened them from recognizing their own spiritual condition. Through his parables Jesus tests the hearts of the crowd to reveal whether the message of the gospel of the Kingdom of God has taken root and is producing fruit, or whether it has been unproductive (4:13-20). They must decide whether they are with him, or against him.

通过这些比喻，耶稣也向祂的门徒揭示神国的奥秘，让他们知道在这个世代，神国将以一种不显眼的形式存在。这将是一个隐藏的王国，而不是如许多人所期待的，以压倒一切的政治、军事和主导的文化来彰显上帝的统治（4:30-32）。因此，这些比喻揭示了耶稣的门徒作为神国臣民，生活在一个尚未体验到神国完全实现的世界中，意味着什么。

And through these parables Jesus also reveals to his disciples the secrets of the Kingdom of God, making known that during this age the Kingdom will exist in an inconspicuous form. It will be an undercover Kingdom, not the overpowering political, militaristic, and dominant cultural manifestation of God’s rule that many expected (4:30-32). So the parables reveal what it means for Jesus’ disciples to live as Kingdom subjects in a world that has not yet experienced the fully consummated Kingdom of God.

这些比喻进一步揭示出，耶稣的门徒将明显不同于这个世界上的其他人，他们将结出果实，清楚地表明他们是耶稣的门徒。耶稣揭示了神国已经大有能力地临到，但这能力是一个隐藏的、属灵的、转化性的能力。这就是在这个上帝的国已秘密到来、但尚未完全完成的世代里，耶稣门徒的样式。

The parables further reveal that Jesus’ disciples will be demonstrably different than others in this world, and they will have produced in them fruit that will mark them out clearly as Jesus’ disciples. Jesus reveals that the Kingdom has arrived with power, but it is a hidden, spiritual, transformational power. This is what discipleship to Jesus will be like in this age of the clandestinely inaugurated, but not fully consummated, Kingdom of God.

根据比喻中对神国奥秘的启示，读者可能会认为如果人们不理解这些隐蔽的信息，应该得到原谅。马可强调说，耶稣讲比喻，是要叫众人看不见：“叫他们看是看见，却不晓得；听是听见，却不明白；恐怕他们回转过来，就得赦免。”（4:12）[59]在人群中，对耶稣的态度是多种多样的，有的倾向于成为耶稣的门徒，而有的倾向于跟随法利赛人反对耶稣，还有的则抱骑墙态度。耶稣用比喻来迫使人们作决定。上帝知道那些对耶稣的信息硬着心的人，所以这些比喻被上帝主权性地用来使那些人心硬，直到他们最终无法回应（参4:12，太13:15）。上帝也知道那些愿意回应福音信息的人，所以用这些比喻引出积极的回应，使他们来到耶稣面前，成为祂的门徒，并向祂求问（参4:10）。

With this revelation in parables of the secrets of the Kingdom of God, the reader might think that the crowds should be excused if they did not understand these cloaked messages. But Mark emphasizes that Jesus spoke his parables for the purpose of blinding the crowd: “so that, ‘they may be ever seeing but never perceiving, and ever hearing but never understanding; otherwise they might turn and be forgiven!’” (4:12).58 Within the crowd is a mixture of attitudes toward Jesus—some lean toward becoming Jesus’ disciples, while others lean toward following the Pharisees and opposing Jesus, and still others ride the commitment-fence. Jesus uses the parables to force a decision. God knows those who will harden their hearts against Jesus’ message, so the parables are used to harden sovereignly people’s hearts to the point where eventually they will be unable to respond (cf. 4:12; Matt 13:15). God also knows those who will respond to the message of the gospel, so the parables elicit a positive response to come to Jesus, become his disciple, and ask for explanation (cf. Mark 4:10).

（2）了解并告白耶稣的身份（8:27-29）

Understanding and confessing Jesus’ identity (8:27-28)

在耶稣结束了加利利的事工、开始通往耶路撒冷和十字架的最终之旅的转折点，耶稣期待门徒对祂的身份作出直接的回答。[60]彼得作为门徒的领袖和代言人上前[61]，宣称：“你是基督。”（8:29）“基督”是犹太人心目中与以色列受膏的王——大卫联系在一起的头衔，作为应许的“受膏者”，他将成为以色列百姓的希望之光（参撒下7:11b-16）。尽管人们对这一应许的理解各不相同，[62]但这应许已成为这个国家即将到来的祝福时代（a coming age of blessing）的盼望所在（如赛26-29、40），这时代将会由一个人物开启，他将把所应许的大卫王朝的末世统治付诸实施，并在最后的日子战胜以色列的仇敌。（参诗2:2；但9:25-26） [63]

At the turning point where he has concluded his Galilean ministry and begins the fateful, fi nal journey to Jerusalem and the cross, Jesus expects a direct answer from the disciples about his identity.59 Peter steps forward as a leader and spokesperson for the others.60 He declares, “You are the Christ” (8:29). “Christ” is a title linked in the Jewish mind to David as the anointed king of Israel, and with the promise of the “anointed one” who would be the light of hope for the people of Israel  (cf. 2 Sam 7:11b-16). Although understood in a variety of ways,61 that promise became a fi xture of the hope of a coming age of blessing for the nation (e.g., Isaiah 26-29, 40) that is inaugurated by a fi gure who would bring to reality the promise of the eschatological reign of David’s line and triumph in the last days over Israel’s enemies (cf. Ps 2:2; Dan 9:25-26).62

彼得和其他门徒对耶稣独特身份的了解在进步。他们所认信的“基督”不仅仅是通俗概念的同义词，他们很有可能期待耶稣作为弥赛亚开启末世祝福的时代。但一旦耶稣得到彼得对祂作为弥赛亚的身份的认信，祂就除去门徒们里面残留的流行式期待，并开始预言祂的弥赛亚身份在此时不会走向地上荣耀的宝座，而会走向十字架上羞辱的死亡（8:31）。

Peter and the other disciples are progressing in their understanding of Jesus’ unique identity. The confession “Christ” is not simply synonymous with the popular conception, but they are quite likely expecting Jesus as the Messiah to inaugurate the eschatological age of blessing. But once Jesus receives Peter’s confession of his identity as Messiah, he blows open the disciples’ remaining popular expectations, and begins to predict that his messiahship will not result in a glorious throne on earth at this time, but in an ignominious death on a cross (Mark 8:31).

耶稣主要三次预言祂被捕和受难（8:31，9:9、12、31，10:33），这是其中的第一次。但当祂试图让祂的门徒理解祂的使命的必要性时，他们却不断地误解它的意义。耶稣不像许多人希望的那样，是革命的解放者，而将是受苦的弥赛亚，不用说众人，即使是祂自己的门徒，对此也很难理解。通过宣告必须在耶路撒冷的宗教领袖手中受苦和死亡，耶稣揭示祂一生事工的终极目的。

This is the fi rst of three primary times that Jesus will predict his arrest and crucifi xion (8:31; 9:9, 12, 31; 10:33). But as much as he tries to get his disciples to understand the necessity of his mission, they continually misapprehend its signifi cance. Instead of being a revolutionary liberator, as many hoped he would be, Jesus will be a suffering Messiah, something that even his own disciples, let alone the crowds, had great diffi culty fathoming. By claiming the necessity of suffering death at the hands of the religious leadership of Jerusalem, Jesus reveals the ultimate purpose for his life ministry.

但是，凭着鲁莽大胆，彼得再次作为其他震惊的门徒的代言人（他们也受到耶稣的责备，参8:33），试图把他的夫子从祂所宣告的苦难命运中拉出来。在犹太师徒关系中，门徒纠正他的夫子是不可想象的，更不用说像彼得在这里所做的“责备”他了（8:32）[64]。彼得又一次试图将耶稣纳入他属人的理解，但这样做使彼得陷入了更深的属人的误解。彼得部分理解耶稣的救主身份，但当论到上帝的计划中他不明白的方面时，他试图努力将耶稣纳入他自己的理解里。但这是撒但的诡计。彼得体贴人的意思，而不是神的意思（8:33）。

But with audacious presumption Peter steps forward, likely once again as spokesman for the rest of the shocked disciples (who also receive Jesus’ rebuke; 8:33), to try to save his Master from the announced  fate of suffering. Within Jewish masterdisciple relationships it was unthinkable that a disciple would correct his master, let alone “rebuke” (epitimaō) him,63 as Peter does here (8:32). Peter is once again trying to fi t Jesus into his human understanding, but by doing so Peter sinks to new depths of human misunderstanding. Peter partially understood Jesus’ messiahship, but when it came to an aspect of God’s program that he did not understand he tried to force it to fi t into his own understanding. But that is Satan’s trick. Peter has set his mind on human interests, not God’s (8:33).

（3）背起自己的十字架跟随耶稣（8:34-38）

Taking up one’s cross to follow Jesus (8:34-38)

在耶稣驳斥了彼得试图把自己的思维方式强加在弥赛亚使命上之后，祂揭示了门训的核心原则之一：门徒必须背起自己的十字架跟随耶稣。在一世纪，十字架是一种令人恐惧的处决方式，被罗马人有效地用作对叛乱或暴动的最有力的威慑手段之一。[65]这是一种可怕的死亡方式。被定罪的死刑犯常常被迫将自己的十字架背到刑场（15:21）。[66]

After Jesus rebuffs Peter’s attempt to impose his own way of thinking on the messianic mission, he reveals one of the central principles of discipleship: a disciple must take up his own cross and follow Jesus. In the fi rst century, crucifi xion was a feared form of execution, used effectively by the Romans as one of the strongest kinds of deterrence against insurrection or rebellion.64 It was a dreadful way to die. Condemned victims were often forced to take up and carry their own crossbeam to the scene of crucifi xion (15:21).65

恐怖的十字架将是耶稣的悲惨结局，但是对于门徒来说，这一定是一个令人震惊的重点转移，祂用十字架和受死作为对门徒之道的描绘（8:34）。虽然现代的基督徒常常把这种描绘理解为忍受某些个人的苦难或残酷的命运，但十字架具有更深远的意义：一个人必须对自己的意愿死，并且背起代表上帝意愿的自己的十字架。耶稣在十字架上受苦受难和死亡的道路，是顺服天父意志的最终极例子。[67]事实上，十字架象征着耶稣生命的中心目的，因为祂在被出卖和钉死在十字架之前在客西马尼园里向天父呼求：“然而不要从我的意思，只要从你的意思。”（14:36）十字架对于耶稣和那些愿意跟随耶稣作门徒的人，是喻指天父对门徒生命的旨意。它包括否定——“舍弃自我”（一个人对自己生命的意愿），以及肯定——“背起十字架”（接受上帝的意愿）和“跟随耶稣”（实践它）。

The horror of the cross will be Jesus’ tragic fate, but in what must have been to the disciples a shocking shift of emphasis, he uses the cross and crucifi xion as an image of discipleship (8:34). Although the image is often understood by modern Christians as bearing up under some personal hardship or life’s cruel fate, the cross has a much more profound signifi cance: one must die to his or her own will and take up his or her own cross as representative of God’s will. Jesus’ path of suffering and death on the cross is the ultimate example of obedience to the Father’s will.66 Indeed, the cross symbolizes the central purpose for Jesus’ life, as he will cry out to the Father in the garden just prior to his betrayal and crucifi xion, “Yet not what I will, but what you will” (14:36). The cross is for Jesus and for those who would follow him in discipleship a metaphor of the Father’s will for a disciple’s life. It involves the negative—“denying self” (a person’s own will for his or her life), and the positive—“taking up the cross” (accepting God’s will) and “following Jesus” (putting it into practice).

使徒保罗会指出十字架是一个历史事件，在这个事件中，耶稣的死亡与救恩的所有组成部分与基督徒生命的成长密切相关——称义（罗3:21-26），与神和好（西2:11-14），重生（加2:29-20）。这使十字架不仅永远是对上帝之子死亡的可怕提醒，而且也永远是恩典一个不可替代的象征，亦是对基督徒生活无与伦比的鲜明描绘。

The apostle Paul will point to the cross as the historical event in which Jesus’ death is bound up with all components of salvation and the development of the Christian life—justifi cation (Rom 3:21-26), reconciliation (Col 2:11-14), and regeneration (Gal 2:19-20). This forever makes the cross not only a horrid reminder of the death of the Son of God, but also an irreplaceable symbol of grace, and a stark, matchless image of the Christian life of discipleship.

（4）遭遇耶稣令人震惊的受难和祂不可思议的复活（15:33-16:8）

Encountering Jesus’ shocking crucifi xion and his incredible resurrection (15:33-16:8)

马可的叙述中最令人印象深刻的一个方面，是那些从加利利跟随耶稣并见证耶稣受难和埋葬的女门徒们的忠心。同样深刻的是，上帝用她们作见证，不仅见证历史救赎行为的中心——耶稣在十字架上的死亡和墓穴被封（参15:40-41、47），也见证祂从死里复活（16:1-8）。上帝赋予了这些女人一种特殊的荣誉。因为她们的忠心和勇气，她们是耶稣真门徒的典范。

One of the most poignant facets of Mark’s narrative is the faithfulness of the women disciples who followed Jesus from Galilee and who witnessed his crucifi xion and burial. Equally poignant is the fact that God used them as witnesses not only to the central redemptive act of history—Jesus’ death on the cross and the sealing of the tomb (cf. 15:40-41, 47)—but also as witnesses to his resurrection from the dead (16:1-8). God was bestowing a special honor on these women. They are exemplary of true discipleship to Jesus because of their faithfulness and courage.

马可福音的戏剧性结局——女门徒们因害怕而逃离坟墓，又发抖又惊奇——与马可的门训信息相符合。自始至终，耶稣不符合任何人类理解的典型范畴。女门徒见证了夫子受难的恐怖，现在，不可思议的事情发生了——天使宣布耶稣已经从死里复活了。复活的场景成就了耶稣的预言（9:9，14:28），并使读者理所当然地预见门徒和彼得与耶稣的和好，因为他们将在加利利见到耶稣，正如祂从前告诉他们的那样（16:7） 。[68]加利利的召见给彼得和门徒们提供了一个保证，即尽管他们否认和抛弃了耶稣，但他们没有被复活的主所离弃。[69]

The dramatic conclusion to Mark’s gospel—with the women disciples running away from the tomb trembling and bewildered because they were afraid—fi ts with Mark’s message of discipleship. From beginning to end Jesus does not fi t any typical categories of human understanding. The women disciples have witnessed the horror of their Master’s crucifixion. And now the unthinkable has occurred—the angel announces that Jesus has been raised from the dead. The resurrection scene provides fulfi llment of Jesus’ predictions (9:9; 14:28) and obligates the reader to anticipate reconciliation of the disciples and Peter with Jesus, since they will see him in Galilee, just as he told them (16:7).67 The summons to Galilee provides the assurance that Peter and the disciples, in spite of denying and forsaking Jesus, have not been rejected by the risen Lord.68

耶稣的门徒不断地被挑战去体贴上帝的心意，而不是通常人的意思，但这几乎超出了女人们所能理解的范围。是的，她们作为耶稣的门徒，失败了（16:8）；但是天使宣布一个应许，要恢复所有失败的人，甚至包括彼得，他在耶稣最需要的时候否认了耶稣（16:7）。[70]摩尔纳·胡克（Morna Hooker）申明：门徒们可能失败，而没有跟随耶稣至死，妇女们也可能失败；但现在其他人被呼召成为门徒，来传播福音。马可这个年轻人的信息是对读者发出的命令，要求他们跟着走同样的门徒道路，并将好消息传给其他人。[71]

Jesus’ disciples were challenged consistently to think God’s thoughts, not typical human thoughts, but this is almost more than the women can handle. Their discipleship to Jesus fails, yes (16:8); but the angel announces a promise of restoration to all who fail, even Peter who has denied Jesus at his time of greatest need (16:7).69 Morna Hooker affi rms, The disciples may have failed to follow Jesus to death, and the women may have failed as well, but now others are called to become disciples and to spread the gospel. The young man’s message is a command to Mark’s readers to follow the same path of discipleship and to pass on the good news to others.70

4、马可福音中独特的门训信息

The Unique Message of Discipleship in Mark’s Gospel

（1）面对耶稣

Experiencing Jesus

马可对耶稣和祂的门徒质朴的描述，是理解他为我们所描绘的画像的线索。马可写给那些需要不折不扣地真实地面对耶稣的人，他们的生活需要被祂的信息和祂的事工所触碰和挑战。马可希望他的读者重新经历门徒与耶稣同行时所经历的一切。教会的人们面临着对耶稣过于熟悉的危险：我们在教堂里听到祂，读四种不同的描述祂生平的福音书，在电视上或剧院里看过关于祂生平的电影。这种对耶稣的熟悉让我们有先入为主或者是套路的形象。当耶稣向一世纪的门徒启示自己和祂的目的时，他们必须不断地对耶稣进行理性和属灵上的调整。祂把他们带到信仰的前沿，有时他们胜利，有时他们动摇，有时他们完全误解。马可想让我们体验同样赤裸裸地面对耶稣的现实，并且他希望我们从最初门徒的例子中学习，成长而有坚定的信心。[72]

The starkness of Mark’s treatment of Jesus and his disciples is the clue to understanding the portrait he draws for us. Mark writes to people who need to experience the stark reality of Jesus, who need to have their lives touched and challenged by his message and his ministry. Mark wants his readers to experience anew what the disciples experienced as they walked with Jesus. People of the church face the danger of being too familiar with Jesus: we have heard about him in church, read four different Gospel accounts of his life, seen movies of his life on television or in the theater. That familiarity with Jesus can reduce him to the level of our preconceptions or to a stereo-typed fi gure. The disciples of the first century continually had to make mental and spiritual adjustments to Jesus as he revealed himself and his purposes to them. He took them to the cutting edge of faith where sometimes they triumphed, other times they faltered, other times they completely misunderstood. Mark wants us to experience that same stark reality of experiencing Jesus, yet he wants us to learn from the original disciples’ example and grow into an unwavering faith.71

面对耶稣就是要把我们的这些想象拿走，因为尽管我们对耶稣如此熟悉，其实祂超出了我们的想象。事实上，我们可能对祂太熟悉了，因此，我们把祂限制在我们有限的能力范围内去面对祂，祂是上帝的儿子，祂深刻地表现出了完全的神性和充分的人性。宗教领袖无法理解祂，所以他们谴责了祂（14:55-64）。群众不会改变对他们想要的东西的期望，所以他们要求释放巴拉巴，却将耶稣钉在十字架上（15:6-15）。甚至耶稣自己最亲密的追随者也不能完全委身于祂真正的身份和使命，所以他们要么出卖了祂，要么离弃了祂（14:43-50、66-72）。要真正面对耶稣，我们必须把我们所有的不足都放在祂的脚下，并进入与祂的关系里，让祂扩张我们的理解、我们的期望，以及我们的委身。

To experience Jesus is to have our mental images blown open, because as familiar as we are with Jesus, he is beyond our imagination. In fact, we may be too familiar with him and have, thus, boxed him into our limited ability to experience him as the Son of God who profoundly displayed full deity and full humanity. The religious leaders could not comprehend him, so they condemned him (14:5564). The crowds would not change their expectations of what they wanted, and so they demanded Barabbas be released, and Jesus crucifi ed (15:6-15). And even Jesus’ own closest followers could not fully commit to the profundity of his true identity and mission, so they either betrayed him or denied him (14:43-50, 66-72). To experience Jesus truly demands that we place all of our inadequacies at his feet and enter into a relationship with him as the one who will expand our comprehension, our expectations, and our commitment.

（2）体贴上帝的意思

Thinking the things of God

门徒对耶稣的回应是故事的主要部分。一方面，他们被赐予了神国的奥秘；他们在自己的生命中经历了上帝的救赎行动；他们甚至被授权以耶稣的名义传福音、医治、赶鬼和教导。然而，另一方面，他们误解；他们迷茫和害怕；当逆境来临时，他们几乎没有信心并且心硬。这种混乱吞噬了他们对耶稣是谁的基本认识，以及耶稣的身份对他们作为门徒的影响。[73]

The disciples’ response to Jesus is a major portion of the narrative. They were given the mystery of the Kingdom; they experienced in their own lives God’s redeeming activity. Privy to special instruction, they were even empowered to act in Jesus’ name to preach the gospel, to heal, to exorcise, and to teach. Yet, on the other hand, they misunderstood. They became confused and afraid. When adversity set in, they refl ected little faith and hardness of heart. This confusion ate away at their fundamental perception of who Jesus was, as well as the implications of Jesus’ identity for their discipleship.72

因此，马可谈到了一个历史事实：在耶稣的有生之年，门徒们并没有完全理解祂。马可利用历史上的门徒向他的读者展示要了解耶稣和十字架的奥秘是多么的困难。虽然耶稣是神应许的、圣灵所膏的王的后裔，来传扬和开创这个王国，但马可的写作是要纠正那些期待天国最终完成的荣耀，而非它脆弱的开端的人。神国在这里是隐藏的，必须从苦难和十字架的角度来理解上帝的儿子，基督耶稣。（1:1，8:31-33，9:30-32，10:32-34）

Thus Mark deals with a fact of history: during Jesus’ earthly life the disciples did not completely understand him. Mark uses the historical disciples to show his readers how diffi cult it is to grasp the mystery of Jesus and the cross. Although Jesus has come as God’s promised, Spirit-anointed, royal Son to herald and inaugurate the Kingdom, Mark writes to correct those who would look to the glory of the fi nal consummation of the Kingdom instead of its vulnerable beginnings. The Kingdom is here in hidden fashion, and Jesus the Messiah, Son of God (1:1) must be understood in terms of suffering and the cross (8:31-33; 9:30-32; 10:32-34).

马可知道单靠人的理解是危险的。整卷福音书中，他引导我们看见，即使是人的部分的理解最终也是灾难性的，于是呼吁他的读者按照上帝而不是我们自己的方式接受耶稣的身份和使命。[74]彼得认出耶稣是基督/弥赛亚，这显然是马可和教会的核心信条[75]，但这远远超出了人类自己所能理解的范围。耶稣远超出彼得所能完全明白的，也远超出许多以色列受欺压的大众所期待的解救者。耶稣是弥赛亚，祂要救人脱离他们的罪；祂要去耶路撒冷的这条路，不是政治和军事的得胜，而是受苦、受死和复活（8:31），天父对祂生命的目的就是要祂成为救赎的仆人（redemptive Servant）（参10:45）。

Mark understood the danger of relying only upon human understanding. Throughout the narrative he leads us to see that even partial human understanding is ultimately catastrophic, and calls his readers to accept Jesus’ identity and mission on God’s terms, not our own.73 Peter’s confession of Jesus as the Christ/Messiah is certainly the core creed of Mark and his church,74 but it is much more than humans can understand on their own. Jesus is more than even Peter fully understood, and more than the kind of deliverer that many of the oppressed crowds of Israel expected. Jesus is the Messiah who will deliver the people from their sins. The route that he will take to Jerusalem will not be one of political and military conquest, but of suffering and dying and rising again (8:31); the Father’s purpose for his life is to become a redemptive Servant (cf. 10:45).

要理解耶稣的身份和使命，马可的读者，包括我们在内，不应试图将耶稣强行纳入我们自己的理解，而必须将我们的心思和头脑交给上帝的启示。只有这样，我们才能找到从耶稣十字架而来的真实生命，以及所有跟随耶稣的人都必须背负的十字架（8:34-38）。[76]

 To understand Jesus’ identity and mission, Mark’s readers, and that includes us, must not attempt to force Jesus to fi t into our own understanding, but must give over our minds and hearts to God’s revelation. It is only in doing so that we will fi nd the true life that comes, paradoxically, from Jesus’ cross, and the cross that all those who would follow him must take up (8:34-38).75

（3）在仆人身份中发现伟大

Finding greatness in servanthood

马可将耶稣对受难的第三次预言置于他叙述的关键时刻（10:32-34）。在给出这个预言之后，耶稣的核心圈子里的两个人——雅各和约翰，问了一个有趣的问题，他们想知道当耶稣进入祂的荣耀时，他们是否能和祂坐在一起（参10:35-39）。这不是门徒们第一次关心显赫的位置。早些时候，耶稣看见十二个人在争论谁最大（参9:33-37）。门徒内心深处有某种东西驱使他们，当他们专注于错误的方向时，就会与上帝的旨意和工作相悖。这就是所谓的“伟大的野心”。这些弟兄们只要能在上帝的国度得到个人显赫地位的奖赏（10:37-39），他们就愿意并准备忍受任何形式的牺牲。

Mark places Jesus’ third prediction of the crucifi xion at a critical juncture of his narrative (10:32-34). Immediately after giving this prediction, two of Jesus’ inner circle, James and John, ask an intriguing question. They want to know if they can sit with Jesus when he enters into his glory (cf. 10:35-39). This was not the fi rst time that the disciples showed concern about positions of prominence. Earlier Jesus had

caught the Twelve arguing about who was the greatest (cf. 9:33-37). The disciples had something deep within their nature which drove them, which, when focused in the wrong direction, led them to go contrary to the will and work of God. It was what may be referred to as the “ambition of greatness.” The brothers were willing and ready to endure any kind of sacrifi ce so long as they were rewarded with personal prominence in the Kingdom of God (10:37-39).

雅各、约翰和其他门徒一样，认为耶稣将建立一个世上的王国，他们正确地了解到门徒在这个王国里将拥有权威的地位。但他们没有了解到的是，耶稣的王国将是与一般的世俗王国完全不同的王国，因此，耶稣的门徒将是完全不同于其他类型的王国中的重要人物。

Along with the other disciples, James and John thought that Jesus was going to establish an earthly kingdom, and they rightly understood that the disciples would have places of authority in this kingdom. But what they did not perceive was that Jesus’ Kingdom was to be of a completely different sort than the typical earthly kingdom, and, therefore, Jesus’ disciples were to be of a completely different sort than important people in the other types of kingdoms.

耶稣的关键声明强调了耶稣对生命和事工的理解与门徒之间的深度不一致：“因为人子来，并不是要受人的服侍，乃是要服侍人，并且要舍命，作多人的赎价。”（10:45）服事的概念不是门徒们所期待的。通过理解耶稣事工的本质是服事，门徒们将理解门训的本质是服事，[77]包括他们的动机、地位、野心、期待和榜样。耶稣并不是来做一个统治者，指望卑微的仆人来迎合祂的一切心意；祂是来作仆人的，为救祂的子民而舍命。这是一个独一无二的夫子，祂也要求祂的跟随者做同样独特的门徒。服事是这个门训群体的首要动力。

Jesus’ pivotal pronouncement underscores the depth of incongruity between Jesus’ understanding of life and ministry and that of the disciples—“For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (10:45). Servanthood is a concept not expected by the disciples. By comprehending the essence of Jesus’ ministry as servanthood, the disciples will comprehend the essence of discipleship as servanthood,76 including their motivation, position, ambition, expectations, and example. Jesus did not come as a potentate who expected groveling servants to cater to his every personal whim; he came as a servant to give his life to save those who were his subjects. That is a completely unique type of Master, who demands an equally unique type of discipleship from his followers. Servanthood is to be a primary motivation for the discipleship community.

我们可以理解弟兄们自私自利的动机，因为这是我们所熟悉的世界的方式。但是，这种动机，会造成门徒之间的操纵和竞争，破坏群体的合一。当我们理解门徒作为神国成员的地位这一恩典时，我们就能够把我们的目光从自己身上移开。我们永远不会有比这更高的地位了，因为我们都是平等的兄弟姐妹，同有一位父亲（3:31-34），以及，我们是平等的门徒，同有一位师父和夫子（参太23:8-12）。既然我们的地位已经确立，我们就可以将这世界追求伟大的模式颠倒过来，在照顾门徒共同体中那些有需要的人这一方面发现我们的伟大，并奉献我们自己，将服事他们作为终身志向。[78]

We can understand the self-seeking motivation of the brothers, because this is the way of the world that we know all too well. But this kind of motivation will tear apart the unity of the community by producing manipulation and competition among disciples. When we understand the gift of the position that disciples hold as members of the Kingdom of God, we can take our eyes off ourselves. There never will be any higher position for us, because we are all equal brothers and sisters of one Father (3:31-34), and all equal disciples of one Teacher and Master (cf. Matt 23:8-12). Since our position is established, we can turn the world’s pattern of greatness upside down and fi nd our greatness in looking after the needs of those within the community of disciples and give ourselves to the life-ambition of serving them.77

耶稣自己就是一个很有说服力的例子。祂对自己作为上帝儿子的身份如此确定，所以祂不管处在怎样的现世环境中，都可以无条件地舍弃自己来服事我们。权力的范式被颠倒了，以至于一个人在十字架上明显的软弱是这个世界所能知道的权力的最大展示。[79]在这唯一的替代性的服事行动中，当耶稣成为罪的赎价时，人类所有的需要都得到满足。这一行动摆在我们面前，作为服事的一个例子，为此我们在门徒共同体中蒙召，为此我们向这惊讶的、等待的世界作见证。

The compelling example is Jesus himself. He was so secure in his identity as the Son of God that he could give himself unconditionally, in spite of the appearance of any of his earthly circumstances, to serve us. The paradigm of power is turned upside down, so that the apparent weakness of a man on a cross is the greatest display of power that the world has ever known.78 In that single substitutionary act of service all of the needs of humanity were met as Jesus became the ransom for sin. And that act stands before us as the single example of the servanthood to which we are called within the reciprocating community of disciples, and to which we witness to a stupefi ed, waiting world.

Implications

总结

 Implications

马可描绘了门徒之间相互冲突的画面。通常，只关注消极方面的解经家，把这十二个人简单地看作是代表福音派所反对的教会分门结派的文学人物[80]。然而，从门徒的正面和负面两方面特点来看，我们可以看到马可有一副牧者心肠。马可虽然在门徒努力去理解他们独特的夫子时，对他们有最高的评价，但他也利用门徒的失败来指导他的读者。[81]

Mark portrays conflicting portraits of the disciples. Often interpreters who focus solely on the negative aspects see the Twelve simply as literary fi gures who represent a faction of the Church against which the evangelist polemicizes.79 However, looking at both the positive and negative features of the disciples allows us to see that Mark has a pastoral motivation. Although Mark has the highest regard for the disciples as they struggled to understand their unique Master, he also uses the disciples’ failures to instruct his community.80

马可指出，门徒们很难理解耶稣的信息和事工。耶稣不符合门徒的期望和刻板印象，因此他们很难理解祂。马可利用历史上的门徒向他的读者展示了解耶稣和十字架的奥秘是多么困难。那些强调门徒不理解的经文，教导教会必须体贴上帝的意思，而不是人的意思（例如8:33）。作者指出门徒们的迟钝，使他的读者了解真正的门徒的意味——无私的仆人。[82]

Mark points to the diffi culty the disciples had understanding Jesus’ message and ministry. Jesus did not fit within the expectations and stereo-types of the disciples, and therefore they had diffi culty understanding him. Mark uses the historical disciples to show his readers how diffi cult it is to grasp the mystery of Jesus and the cross. Those passages that stress the incomprehension of the disciples instruct Mark’s church about the necessity of thinking the thoughts of God rather than the thoughts of humans (e.g., 8:33). The evangelist points to the obtuseness of the disciples to instruct his readers about the meaning of authentic discipleship—selfl ess servanthood.81

作为祂门徒独一无二的主人，耶稣为我们的门训提供了唯一真正的范例。拉里·赫塔多（Larry Hurtado）说得很好，在马可看来，耶稣既是门训的基础，也是门训的模式。祂的死是救赎的赎价（10:45）、立约的祭物（14:24）、门徒委身的指标（例如8:34），以及他们要遵循的仆人模式（10:34-45）。事实上，马可使耶稣门训的模式成为唯一合适的门训模式。[83]

As the unique Master of his disciples, Jesus provides the only true paradigm of our discipleship. Larry Hurtado says well,In Mark’s account, Jesus is both the basis for and the pattern of discipleship. His death is the salvifi c ransom (10:45), the covenant-making sacrifi ce (14:24), the index of commitment for his disciples (e.g., 8:34), and the servant-pattern that they are to follow (10:34-45). In fact, Mark makes Jesus the only adequate model of discipleship.82

一个有幸成为耶稣王国成员的门徒是一个仆人，这意味着体贴上帝的意思（8:31-33），通过耶稣的信息（9:1-8）和榜样（9:9-32）来追求十字架的生活（8:34-38），因此，拒绝地位（9:33-37）、排外（9:38-10:16），以及这个世界的财宝（10:17-31）。马可福音中的门徒是上帝王国中享有特别恩典的成员，但他们的不理解来自于他们属世的期待。马可的门训画像首先指向耶稣，祂是独一无二的主人，祂走上十字架，让其他人能够经历到救赎和与祂的关系的更新力量。耶稣的榜样和教导引导他们和我们去思考上帝的道路，通过服事的受苦和十架的道路，将带来一个独特的门训模式。

The disciple who is privileged to be a member of Jesus’ Kingdom is a servant, which means thinking God’s thoughts (8:31-33), pursuing the life of the cross (8:34-38) through the message (9:1-8) and example of Jesus (9:9-32), and, hence, rejecting status (9:33-37), exclusivism (9:38-10:16), and the treasures of this world (10:17-31). The disciples in Mark’s Gospel are privileged members of the Kingdom of God, but their incomprehension comes from their worldly expectations. Mark’s portrait of discipleship points first to Jesus as the unique Master, who went to the cross so that others could experience the redemption and the transforming power of a relationship with him. Jesus’ example and teaching directs them, and us, to think God’s way, the way of suffering and the cross through servanthood, which will result in a unique form of discipleship to him.

作者简介：

迈克尔·威尔金斯（Michael J. Wilkins）是美国拜欧拉大学（位于美国加利福尼亚州拉米拉达市）塔尔博特神学院新约语言与文学教授，并担任该神学院教务长。威尔金斯博士出版过许多书籍和文章，其中包括《追随大师：门徒训练的圣经神学》（Zondervan，1992）和国际释经应用系列中的《马太福音注释》（Zondervan，2003）。

[1] Michael J. Wilkins, “Mark: Servants of the Redemptive Servant,” in Following the Master: A Biblical Theology of Discipleship, (Grand Rapids: Zondervan, 1992), 172-240.

[2] See Michael J. Wilkins, The Concept of Disciple in Matthew’s Gospel: As Reflected in the Use of the Term Mathētēs, Supplements to Novum Testamentum 59, (Leiden: E. J. Brill, 1988), chapters 1-3. An updated edition was published as Discipleship in the Ancient World and Matthew’s Gospel, 2nd ed. (Grand Rapids: Baker, 1995).

[3] See Wilkins, The Concept of Disciple, 32-42. See also Martin Hengel, The Charismatic Leader and His Followers, trans. James C. G. Greig (New York: Crossroad, 1981), 25-31.

[4] Henri I. Marrou, A History of Education in Antiquity, 3rd ed., trans. George Lamb, (New York: Sheed and Ward, 1956), 49-50.

[5] Philo, Sacrifices 7:4; 64:10; 79:10.

[6] 英文原文为technical teachers。

[7] m. Abot 1:1; b. Šabb. 31a.

[8] Josephus, Antiquities 13:289, 15:3, 370; Mark 2:18; Matt 22:15-16.

[9] Midrash, Shir Hashirim Zuta.

[10] John 1:35, 3:25; Mark 2:18.

[11] Wilkins, The Concept of Disciple, 124-125.

[12] David E. Aune, The New Testament in Its Literary Environment, (Philadelphia: Westminster, 1987), 59-63.

[13] See Richard Bauckham, ed., The Gospels for All Christians: Rethinking the Gospel Audiences, (Grand Rapids: Eerdmans,1998) and generally Martin Hengel, The Four Gospels and the One Gospel of Jesus Christ: An Investigation of the Collection and Origin of the Canonical Gospels, (Harrisburg, PA: Trinity Press International, 2000).

[14] Fernando F. Segovia, “Introduction: Call and Discipleship—Toward a Reexamination of the Shape and Character of Christian Existence in the New Testament,” in Discipleship in the New Testament, ed. Fernando F. Segovia, (Philadelphia: Fortress, 1985), 2； See also Ernest Best, Disciples and Discipleship: Studies in the Gospel according to Mark, (Edinburgh: T & T Clark, 1986), 1-2.

[15] John J. Vincent, “Discipleship and Synoptic Studies,” Theologische Zeitschrift 16 (1960): 464.

[16] See Richard A. Burridge, Four Gospels, One Jesus?, (Grand Rapids: Eerdmans, 1994).

[17] See Richard N. Longenecker, Patterns of Discipleship in the New Testament, (Grand Rapids: Eerdmans, 1996); Michael J. Wilkins, “Discipleship,” in Dictionary of Jesus and The Gospels, eds. Joel Green, Scot McKnight, I. Howard Marshall, (Downers Grove: InterVarsity Press, 1992), 182-189; and Wilkins, Following the Master, 172-240.

[18] Joseph A. Fitzmyer, Luke the Theologian: Aspects of His Teaching, (New York: Paulist, 1989), 118.

[19] Paul D. Hanson, The People Called: The Growth of Community in the Bible, (San Francisco: Harper & Row, 1986), 430-438.

[20] Developed more fully in the light of Matthew’s perspective, see Michael J. Wilkins, Matthew, (NIV Application Commentary; Grand Rapids: Zondervan, 2004). This material draws upon that discussion.

[21] As demonstrated in Joel F. Williams, Other Followers of Jesus: Minor Characters as Major Figures in Mark’s Gospel, Journal for the Study of the New Testament Supplement Series 102 (Sheffield: JSOT Press, 1994).

[22] 这是罗伯特•斯特恩（Robert Stein）用马可福音展示的一个基本原则：“马可福音是关于耶稣的福音。从马可福音1:1到16:8，耶稣都是关注的重点。这卷书没有一个部分的叙述不是以祂为中心的。祂是最主要的内容、焦点和整卷书的主题。” (Playing By The Rules: A Basic Guide to Interpreting the Bible, [Grand Rapids: Baker, 1994], 159)

[23] For a succinct overview, see Larry W. Hurtado, “Following Jesus in the Gospel of Mark—and Beyond,” in Patterns of Discipleship in the New Testament, ed. Richard N. Longenecker, (Grand Rapids: Eerdmans, 1996), 9-29. For a complete discussion, see C. Clifton Black, The Disciples according to Mark: Markan Redaction in Current Debate, Journal for the Study of the New Testament Supplement Series 27, (Sheffield: JSOT Press, 1989).

[24] Cf. Robert L. Humphrey, Narrative Structure and Message in Mark: A Rhetorical Analysis, Studies in Bible and Early Christianity 60, (Lewiston, NY: Mellen, 2003).

[25] Ernest Best, Following Jesus: Discipleship in the Gospel of Mark, Journal for the Study of the New Testament Supplement Series 4 (Sheffield: JSOT Press, 1981), 171.

[26] Hengel, Charismatic Leader, 50;Wilkins, Following the Master, 104-107.

[27] Eduard Schweizer, Lordship and Discipleship, rev. ed., Studies in Biblical Theology 28 (Naperville, IL: Allenson, 1960), 20.

[28] Scot McKnight, Turning to Jesus: The Sociology of Conversion in the Gospels (Louisville: Westminster John Knox, 2002), 40-42; cf. Wilkins, Following the Master, chapter 6; and Wilkins, Matthew, 178-179, 187.

[29] Cf. D. A. Carson, The Gospel according to John, (Grand Rapids: Eerdmans, 1991), 154.

[30] See Leon Morris, “Disciples of Jesus,” in Jesus of Nazareth: Lord and Christ—Essays on the Historical Jesus and New Testament, Christology, eds. Joel B. Green and Max Turner, (Grand Rapids: Eerdmans, 1994), 116; Schweizer, 20.

[31] Brenda B. Colijn, “Salvation as Discipleship in the Gospel of Mark,” Ashland Theological Journal 30 (1998): 11; see also Philip G. Davis, “Christology, Discipleship, and Self-Understanding in the Gospel of Mark,” in Self-Definition and Self-Discovery in Early Christianity: A Study in Changing Horizons. Essays in Appreciation of Ben F. Meyer from Former Students, eds. David J. Hawkin and Tom Robinson, (Studies in the Bible and Early Christianity 26; Lewiston, NY: Edwin Mellen, 1990), 101-119, esp. 107-111.

[32] Robert A. Guelich, Mark 1-8:26, Word Biblical Commentary, vol. 34a (Dallas: Word, 1989), 51.

[33] Graham Twelftree, “Discipleship in Mark’s Gospel,” St Mark’s Review 141 (Autumn 1990): 5-6.

[34] Jacob Neusner, Invitation to the Talmud: A Teaching Book, (New York: Harper and Row, 1973), 70.

[35] Hengel, Charismatic Leader, 42-57.

[36] Wilkins, Following the Master, 100-109, 124-125.

[37] For discussion of the authenticity of the phrase, see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2nd ed., (Stuttgart: United Bible Societies, 1994), 69; Guelich, 154; Christopher W. Skinner, “‘Whom He Also Named Apostles’: A Textual Problem in Mark 3:14,” Bibliotheca Sacra 161 (July-September 2004): 322-329.

[38] For discussions of the historicity of the Twelve within Jesus’ ministry, see Scot McKnight, “Jesus and the Twelve,” Bulletin of Biblical Research 11 no. 2 (2001): 203-231; John P. Meier, “The Circle of the Twelve: Did It Exist During Jesus’ Public Ministry?” Journal of Biblical Literature 116 (1997): 635-672; John P. Meier, A Marginal Jew: Companions and Competitors, A Marginal Jew: Rethinking the Historical Jesus, volume 3 (New York: Doubleday, 2001), 125-163; contra Robert W. Funk and the Jesus Seminar, The Acts of Jesus: The Search for the Authentic Deeds of Jesus, (San Francisco: HarperSanFrancisco: 1998), 71.

[39] Urban C. von Wahlde, “Mark 9:33-50: Discipleship: The Authority that Serves,” Biblische Zeitschrift 29 (1985): 49-67.

[40] Jack Dean Kingsbury, Conflict in Mark: Jesus, Authorities, and Disciples, (Minneapolis: Fortress, 1989), 112-117.

[41] F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3rd ed. ,(Grand Rapids: Eerdmans, 1990), 180; cf. Wilkins, Following the Master, 34-41, 248-256.

[42] See R. T. France, Matthew: Evangelist and Teacher, (Grand Rapids: Zondervan, 1989), 66-70.

[43] en te oikia autou: the article indicates a particular house and the possessive pronoun indicates Matthew’s, as the NIV: “at Levi’s house.”

[44] Dennis E. Smith, “Table Fellowship,” in The Anchor Bible Dictionary, (New York: Doubleday, 1992), 6:302-304; Jacob Neusner and William Scott Green, eds., “Table Fellowship,” in Dictionary of Judaism in the Biblical Period, new ed., (Peabody, MA: Hendrickson, 1999), 613.

[45] J. H. Harrop, “Tax Collector,” in The Illustrated Bible Dictionary, ed. J. D. Douglas, et. al. (Wheaton: Tyndale, 1980), 3:1520-1521.

[46] See Wilkins, “Sinner,” in Dictionary of Jesus and the Gospels, 757-760.

[47] I. Howard Marshall, “‘Sins’ and ‘Sin’,” Bibliotheca Sacra 159 (JanuaryMarch 2002): 3-20.

[48] E. P. Sanders, Jesus and Judaism, (Philadelphia: Fortress, 1985), 174.

[49] Wilkins, “Sinner,” 760.

[50] Kent D. Berghuis, “A Biblical Perspective on Fasting,” Bibliotheca Sacra 158 (January-March 2001): 86-103.

[51] R. T. France, The Gospel of Mark (New International Greek Testament Commentary; Grand Rapids: Eerdmans, 2002), 164-165; Guelich, 172-173; George Aichele, “Jesus’s Uncanny ‘Family Scene’,” Journal for the Study of the New Testament 74 (June 1999): 29-49; contra John Painter, “When is a House Not Home? Disciples and Family in Mark 3.13-35,” New Testament Studies 45 (1999): 498-513.

[52] James R. Edwards, The Gospel according to Mark, Pillar New Testament Commentary (Grand Rapids: Eerdmans, 2002), 125.

[53] See Michael J. Wilkins, “Women in the Teaching and Example of Jesus,” Women and Men in Ministry: A Complementary Perspective, (Chicago: Moody, 2001), 91-112.

[54] Joseph H. Hellerman, The Ancient Church as Family, (Minneapolis: Fortress, 2001), 64-70.

[55] Wilkins, Following the Master, chapter 13.

[56] Paul Danove, “The Narrative Rhetoric of Mark’s Ambiguous Characterization of the Disciples,” Journal for the Study of the New Testament 70 (1998): 21-38.

[57] S. W. Henderson, “‘Concerning the Loaves.’ Comprehending Incomprehension in Mark 6:45-52,” Journal for the Study of the New Testament 83 (2001): 3-26.

[58] Frank J. Matera, “The Incomprehension of the Disciples and Peter’s Confession (Mark 6:14-8:30),” Biblica 70 (1989): 153-172.

[59] 在马太福音的记录中，耶稣直接指责那些硬着心抵挡他的信息和事工的人，是因他们看也看不见，听也听不见，也不明白。（太13:13）

[60] See John Christopher Thomas, “Discipleship in Mark’s Gospel,” in Faces of Renewal: Studies in Honor of Stanley M. Horton. Presented on His 70th Birthday, ed. Paul Elbert (Peabody, MA: Hendrickson, 1988), 64-80, esp. 71-74.

[61] 这个问题是耶稣向门徒们问的（“你们”是复数：“你们说我是谁？”），所以彼得只是作为十二个门徒的代言人。

[62] E.g., priests (e.g., 1QRule of the Community [1QS] 9:11) and prophets (e.g., CD 2:12; 5:21-6:1; 1QM 11:7, 8).

[63] E.g., 1QRule of the Congregation [1QSa] 2:14, 20; Lawrence H. Schiffman, The Eschatological Community of the Dead Sea Scrolls: A Study of the Rule of the Congregation, Society of Biblical Literature Monograph Series 38, (Atlanta: Scholars, 1989).

[64] Wilkins, Discipleship in the Ancient World, 116-124.

[65] David W. Chapman, “Perceptions of Crucifixion among Jews and Christians in the Ancient World,” Tyndale Bulletin 51 no. 2 (2000): 313-316.

[66] Plutarch writes, “Every criminal condemned to death bears his cross on his back” (Plutarch, Moralia 554A/B; cf. 554D; De sera numinis vindicta 9). See also Martin Hengel, Crucifixion: In the Ancient World and the Folly of the Message of the Cross, trans. John Bowden (Philadelphia:68 Fortress, 1977), 77

[67] Leland Ryken, James C. Wilhoit, Tremper Longman III, eds., “Cross,” in Dictionary of Biblical Imagery, (Downers Grove: InterVarsity Press, 1998), 184.

[68] Cf. Kingsbury, Conflict in Mark, 112-117.

[69] William L. Lane, The Gospel according to Mark, New International Commentary on the New Testament, (Grand Rapids: Eerdmans, 1974), 589-592; Augustine Stock, Call to Discipleship: A Literary Study of Mark’s Gospel, Good News Studies 1 (Wilmington, DE: Michael Glazier, 1982).

[70] See Joel F. Williams, “Literary Approaches to the End of Mark’s Gospel,” Journal of the Evangelical Theological Society 42 (1999): 21-35.

[71] Morna D. Hooker, Endings: Invitations to Discipleship, (Peabody, MA: Hendrickson, 2003), 27.

[72] Cf. Christopher D. Marshall, Faith as a Theme in Mark’s Narrative (Society for New Testament Studies Monograph Series 64; Cambridge, UK: Cambridge University Press, 1989).

[73] Guelich, xxiii, xxv, xlii.

[74] James Hanson, “The Disciples in Mark’s Gospel: Beyond the Pastoral/Polemical Debate,” Horizons in Biblical Theology: An International Dialogue 20 (1998): 128-155.

[75] Jack Dean Kingsbury, The Christology of Mark’s Gospel, (Philadelphia: Fortress, 1983), esp. 142-155.

[76] M. C. Dippenaar, “The Disciples in Mark: Narrative and Theology,” Taiwan Journal of Theology 17 (1995): 139-209.

[77] Cf. Kingsbury, Conflict in Mark, 112-117; Douglas J. W. Milne, “Mark—The Gospel of Servant Discipleship,” Reformed Theological Review 49 (January-April 1990): 20-29.

[78] Milne, “Mark—The Gospel of Servant Discipleship,” 28-29.

[79] Narry F. Santos, “The Paradox of Authority and Servanthood in the Gospel of Mark,” Bibliotheca Sacra 154 (October-December 1997): 452-460.

[80] E.g., Werner Heinz Kelber, Mark’s Story of Jesus (Philadelphia: Fortress, 1979).

[81] E.g., Best, passim; Matera, 153-172; Hurtado, 24-25.

[82] Hanson, “The Disciples in Mark’s Gospel,” 148-149.

[83] Hurtado, 25.