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Mark 13:3-27 3 And as he sat on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately, 4 “Tell us, when will these things be, and what will be the sign when all these things are about to be accomplished?” 5 And Jesus began to say to them, “See that no one leads you astray. 6 Many will come in my name, saying, ‘I am he!’ and they will lead many astray. 7 And when you hear of wars and rumors of wars, do not be alarmed. This must take place, but the end is not yet. 8 For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places; there will be famines. These are but the beginning of the birth pains. 9 “But be on your guard. For they will deliver you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, to bear witness before them. 10 And the gospel must first be proclaimed to all nations. 11 And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit. 12 And brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death. 13 And you will be hated by all for my name’s sake. But the one who endures to the end will be saved. 14 “But when you see the abomination of desolation standing where he ought not to be (let the reader understand), then let those who are in Judea flee to the mountains. 15 Let the one who is on the housetop not go down, nor enter his house, to take anything out, 16 and let the one who is in the field not turn back to take his cloak. 17 And alas for women who are pregnant and for those who are nursing infants in those days! 18 Pray that it may not happen in winter. 19 For in those days there will be such tribulation as has not been from the beginning of the creation that God created until now, and never will be. 20 And if the Lord had not cut short the days, no human being would be saved. But for the sake of the elect, whom he chose, he shortened the days. 21 And then if anyone says to you, ‘Look, here is the Christ!’ or ‘Look, there he is!’ do not believe it. 22 For false christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect. 23 But be on guard; I have told you all things beforehand. 24 “But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, 25 and the stars will be falling from heaven, and the powers in the heavens will be shaken. 26 And then they will see the Son of Man coming in clouds with great power and glory. 27 And then he will send out the angels and gather his elect from the four winds, from the ends of the earth to the ends of heaven.
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马可福音13:3-27 3 耶稣在橄榄山上，面对圣殿坐着，彼得、雅各、约翰和安得烈私下问他： 4 “请告诉我们，甚么时候会有这些事呢？ 这一切事将要成就的时候有甚么预兆呢？” 5 耶稣就告诉他们说：“你们要小心，不要被人迷惑。 6 有许多人要来，假冒我的名说‘我就是基督’，并且要迷惑许多的人。 7 你们听见战争和战争的风声，也不要惊慌，这是免不了的，不过，结局还没有到。 8 一个民族要起来攻打另一个民族，一个国家要起来攻打另一个国家，到处要有地震，有饥荒，这些不过是痛苦的开始。 9 但你们要小心！ 因为人要把你们交给公议会，你们要在会堂里被鞭打，又要为我的缘故站在总督和君王面前，向他们作见证。 10 然而福音必须先传给万民。 11 人把你们捉去送官的时候，用不着预先思虑要说甚么，到那时候赐给你们甚么话，你们就说甚么，因为说话的不是你们，而是圣灵。 12 弟兄要出卖弟兄，父亲要出卖儿子，甚至把他们置于死地；儿女要悖逆父母，害死他们。 13 你们为我的名，要被众人恨恶，然而坚忍到底的必然得救。 14 “当你们看见‘那造成荒凉的可憎者’，站在不该站的地方（读者必须领悟），那时，住在犹太的应当逃到山上； 15 在房顶的不要下来，也不要进到屋子里拿甚么东西； 16 在田里的也不要回去取衣服。 17 当那些日子，怀孕的和乳养孩子的有祸了！ 18 你们应当祈求，不要让这些事在冬天发生。 19 因为那些日子必有灾难，这是从 神创世的开始到现在未曾有过的，以后也必不会再有。 20 如果不是主减少那些日子，没有一个人可以存活；但是为了自己的选民，他必使那些日子减少。 21 那时，如果有人对你们说：‘看哪，基督在这里！ 看哪，他在那里！’你们不要信。 22 因为必有假基督和假先知出现，行神蹟和奇事，如果可以的话，连选民也要迷惑了。 23 所以你们应当小心！ 我已经事先把一切都告诉你们了。 24 “当那些日子，在那灾难以后，太阳就变黑了， 月亮也不发光， 25 众星从天坠落，天上的万象震动。 26 那时，他们要看见人子，满有能力和荣耀，驾着云降临； 27 他要差派天使，把他的选民从四方，从地极直到天边，都招聚来。
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| **Introduction: ** |
引言： |
| Last week we walked through all four movements of Mark 13 with a special emphasis on how it set the stage for Mark 14-16. I also mentioned that today we were going to dive into verses 3-27 in more detail. |
上周我们通读了马可福音 13章的所有四个部分，特别强调它如何为马可福音 14-16章做好铺垫。 上周我也提到我们将更详细地深入探讨3-27节。 |
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| Remember that Jesus had just prophesied that none of the “wonderful stones” would be left on top of another. The temple would be totally destroyed. Now the disciples ask him privately, the question begging to be asked. When? |
请记住，耶稣刚刚预言说，没有一块“美好的石头”会留在另一块之上。 神殿将被彻底摧毁。 现在门徒私下问他一个很显然的问题： 什么时候？ |
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| 1. The Question: (3-4) |
1. 问题：（3-4节） |
| 3 And as he sat on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately, 4 “Tell us, when will these things be, and what will be the sign when all these things are about to be accomplished?” |
3 耶稣在橄榄山上，面对圣殿坐着，彼得、雅各、约翰和安得烈私下问他： 4 “请告诉我们，甚么时候会有这些事呢？ 这一切事将要成就的时候有甚么预兆呢？” |
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| The disciples ask when will these things be, and they ask what will be the sign? |
门徒问这些事情什么时候会出现，有什么预兆？ |
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| 2. The Answer (5-27) |
2. 回答 （5-27节） |
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| Jesus gives a three-part answer to the disciples’ question. |
耶稣对门徒的问题回答分三部分。 |
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| A. Persecution and Perseverance (5-13) |
A.迫害和坚忍（5-13节） |
| B. The Abomination and the Tribulation (14-23) |
B.可憎者和大灾难（14-23节） |
| C. The Second Coming (24-27) |
C.第二次来临（24-27节） |
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| 1. Persecution and Perseverance (5-13) |
1.迫害和坚忍（5-13节） |
| A. Warnings regarding the Signs |
A. 关于预兆的警告 |
| B. Persecution and the Call to Persevere |
B. 迫害及坚忍的呼召 |
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| A. Beware Being Misled by Misplaced Trust in Signs (5-8) |
A.小心被错误相信预兆所误导（5-8节） |
| 5 And Jesus began to say to them, “See that no one leads you astray. 6 Many will come in my name, saying, ‘I am he!’ and they will lead many astray. 7 And when you hear of wars and rumors of wars, do not be alarmed. This must take place, but the end is not yet. 8 For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places; there will be famines. These are but the beginning of the birth pains. |
5 耶稣就告诉他们说：“你们要小心，不要被人迷惑。 6 有许多人要来，假冒我的名说‘我就是基督’，并且要迷惑许多的人。 7 你们听见战争和战争的风声，也不要惊慌，这是免不了的，不过，结局还没有到。 8 一个民族要起来攻打另一个民族，一个国家要起来攻打另一个国家，到处要有地震，有饥荒，这些不过是痛苦的开始。 |
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| Jesus first tells the disciples that their desire for a sign may make them vulnerable to being led astray. Do not place your trust in your ability to spot the sign and nail down the details about the precise timing of the end. Jesus had warned the disciples about the Pharisees desire for a sign. |
耶稣首先告诉门徒他们对预兆的渴望可能使他们容易被误导。 不要相信你能够发现预兆并确定关于末日的具体日期。 耶稣已经警告门徒法利赛人渴求预兆。 |
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| They should be settled in the knowledge that these things must be (they must be precursors to the end, but they are not the end itself): “This must take place, but the end is not yet” (v. 7). |
他们应该知道这些东西必须是（它们必须是终点的前兆，但不是终点本身）：“这是免不了的，不过，结局还没有到”（第7节）。 |
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| Wars and rumors of war and international strife are not the end; they are the beginning of labor pains. Not the birth, but the painful contractions preceding the birth. This is actually a profoundly hopeful metaphor. The disciples need to not be alarmed when alarming things are happening around them. Why? They are not dying pains, but birthing pains. |
关于战争和国际冲突的谣言并不是终结; 它们只是分娩之痛的开始。 不是出生，而是出生前的痛苦宫缩。 这实际上是一个非常有希望的比喻。 当他们周围发生令人担忧的事情时，门徒们不必惊慌失措。 为什么？ 它们不是临死的痛苦，而是临产的痛苦。 |
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| Let me address you for a moment with this metaphor. There is nothing worse than pointless pain. But pain that is connected to a point or a purpose is so different. Hiking a mountain may be taxing and exhausting, but it is worth it when you get to the top and see the stunning views and vista. In the same way, can anyone think of a greater pain than childbirth? Yet after incredible agony, the joy of holding that new born baby makes the pain seem worth it. No mother goes through it and holds her baby she has been waiting nine months to see and says: that wasn’t worth it. Labor pains are woes that give birth to a whole new world that is greater than anything that exists in our greatest imaginations. Yes, it will be worth it. That profoundly hopeful metaphor leads to the call to be on our guard and prepare to suffer and persevere. |
让我用这个比喻给你讲一下。 没有什么比毫无意义的痛苦更糟糕的了。 但有意义或目的的痛苦就截然不同了。 爬山可能会让人精疲力竭，但是当你到达山顶并欣赏壮丽的风景时，就是值得的。 同样，有谁可以想到比分娩更大的痛苦吗？ 然而，在经历了令人难以置信的痛苦之后，抱着新生儿的喜悦使痛苦显得很值。 没有母亲经历过这个痛苦，抱着她等了九个月才看到的宝宝说：这太不值了。 分娩之痛是难熬的，如果要诞生的是一个大得超乎我们想像的全新世界。 是的，这是值得的。 这种充满希望的比喻带出了保持警惕，准备受苦和坚忍的呼召。 |
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| B. Persecution and the Call to Persevere (9-13) |
B.迫害及坚忍的呼召（9-13节） |
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| 9 “But be on your guard. For they will deliver you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, to bear witness before them. 10 And the gospel must first be proclaimed to all nations. 11 And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit. 12 And brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death. 13 And you will be hated by all for my name’s sake. But the one who endures to the end will be saved. |
9 但你们要小心！ 因为人要把你们交给公议会，你们要在会堂里被鞭打，又要为我的缘故站在总督和君王面前，向他们作见证。 10 然而福音必须先传给万民。 11 人把你们捉去送官的时候，用不着预先思虑要说甚么，到那时候赐给你们甚么话，你们就说甚么，因为说话的不是你们，而是圣灵。 12 弟兄要出卖弟兄，父亲要出卖儿子，甚至把他们置于死地；儿女要悖逆父母，害死他们。 13 你们为我的名，要被众人恨恶，然而坚忍到底的必然得救。 |
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| Jesus does not go into detail about the particular signs; he focuses instead on the scope and severity of the persecution that is coming. The scope and severity of this persecution is staggering. |
耶稣没有详细说具体的预兆。相反祂强调将要来的迫害规模和程度。迫害的规模和程度是惊人的。 |
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| It will take place in many different settings: Jewish authorities (councils and synagogues), and Gentile authorities (governors and kings), but also family settings (brother deliver over brother, father deliver over children, children rise against parents). The hatred and animosity extends all the way to the most severe sentence (death) and to the farthest scope (you will be hated by all for my name’s sake). |
它将发生在许多不同的场合：犹太宗教领袖（公会和会堂），外邦人的当权者（总督和君王），也在家里（弟兄要出卖弟兄，父亲要出卖儿子，儿女要悖逆父母）。仇恨和敌意达到了最极端的程度（死亡）也扩展到最远的范围（你们为我的名要被众人恨恶）。 |
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| But in the midst of the staggering scope and severity of this persecution, Jesus stresses three things: (1) a purpose, (2) a promise, and (3) a call for perseverance. |
但在这惊人的迫害当中，耶稣强调三件事：（1）目的，（2）应许，及（3）坚忍的呼召 |
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| First, the purpose of this persecution is to provide a context for proclamation. It becomes a context for proclamation – for bearing witness to Christ “for my sake, to bear witness before them” (v. 9). The scope of this persecution is staggering. But in the midst of this persecution, the dominant note is about moving forward for the sake of proclamation, not moving away for the sake of protection. This proclamation will happen on a worldwide scale because the “gospel must first be proclaimed to all nations” (v. 10). Disciples will be hated by all nations and the gospel will go to all those nations. That is the power of the gospel – all start as haters and some become worshippers. |
首先，迫害的目的是要提供传讲福音的情境。迫害成了宣讲福音的情境——为基督作见证，“为我的缘故，向他们作见证”（9节）。这迫害的规模是惊人的。但在这迫害当中，主调是为宣讲福音的缘故勇往直前，而不是为安全的缘故退缩逃避。这福音的宣讲会发生在全世界范围，因为“福音必先传给万民”（10节）。门徒们会被万国恨恶，而福音会传遍万国。这就是福音的大能——所有人一开始都是恨恶者，有些则成了敬拜者。 |
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| Second, the promise in the midst of the persecution is that Christ will provide the words for their witness through the power and presence of the Holy Spirit. They will need to speak, but the Holy Spirit will give them the words to speak. |
其次，迫害中的应许是基督会透过圣灵的能力与同在赐给他们当说的话。他们将会有需要讲话的时候，但圣灵会给他们当说的话。 |
| 11 And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit. |
11 人把你们捉去送官的时候，用不着预先思虑要说甚么，到那时候赐给你们甚么话，你们就说甚么，因为说话的不是你们，而是圣灵。 |
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| Third, Jesus stresses the call for perseverance: “But the one who endures to the end will be saved” (v. 13). |
第三，耶稣强调坚忍的呼召：“然而坚忍到底的必然得救”（13节）。 |
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| Once again, note the connection between perseverance and hope. Someone can persevere if there is a light at the end of the tunnel – if you are actually moving toward something worth enduring for! |
请再次注意，坚忍与盼望之间的联系。如果隧道的尽头有亮光，人就会坚持到底——要是你真的是在走向值得为之坚忍的东西。 |
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| 2. The Abomination and the Tribulation (14-23) |
2.可憎者和大灾难（14-23节） |
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| 14 “But when you see the abomination of desolation standing where he ought not to be (let the reader understand), then let those who are in Judea flee to the mountains. 15 Let the one who is on the housetop not go down, nor enter his house, to take anything out, 16 and let the one who is in the field not turn back to take his cloak. 17 And alas for women who are pregnant and for those who are nursing infants in those days! 18 Pray that it may not happen in winter. 19 For in those days there will be such tribulation as has not been from the beginning of the creation that God created until now, and never will be. 20 And if the Lord had not cut short the days, no human being would be saved. But for the sake of the elect, whom he chose, he shortened the days. 21 And then if anyone says to you, ‘Look, here is the Christ!’ or ‘Look, there he is!’ do not believe it. 22 For false christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect. 23 But be on guard; I have told you all things beforehand. |
14 “当你们看见‘那造成荒凉的可憎者’，站在不该站的地方（读者必须领悟），那时，住在犹太的应当逃到山上； 15 在房顶的不要下来，也不要进到屋子里拿甚么东西； 16 在田里的也不要回去取衣服。 17 当那些日子，怀孕的和乳养孩子的有祸了！ 18 你们应当祈求，不要让这些事在冬天发生。 19 因为那些日子必有灾难，这是从 神创世的开始到现在未曾有过的，以后也必不会再有。 20 如果不是主减少那些日子，没有一个人可以存活；但是为了自己的选民，他必使那些日子减少。 21 那时，如果有人对你们说：‘看哪，基督在这里！ 看哪，他在那里！’你们不要信。 22 因为必有假基督和假先知出现，行神蹟和奇事，如果可以的话，连选民也要迷惑了。 23 所以你们应当小心！ 我已经事先把一切都告诉你们了。 |
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| There are three main ways to read these verses: (1) the historical (all the details refer to 70 A.D.,), (2) the eschatological (all the details refer to the end of the age and the Second Coming), or (3) a combination of the two (a mixing of the images). |
这些经节有三种主要的解读方式：（1）历史的（所有细节描写的是公元70年），（2）末世的（所有细节描写的是世代的末了和第二次基督降临），或（3）前二者的结合（混合的意像）。 |
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| The phrase “abomination of desolation” originates from the book of Daniel (Dan 9:27; 11:31; 12:11). Most students of the Bible read Daniel’s prophecy as a prediction of the desecration of the temple by a ruler named Antiochus Epipanes (167 BC). The Jewish historian Josephus documented the desolating sacrilege committed by Antiochus as he built a pagan altar on God’s altar and sacrificed a pig on it (Ant. 12.5.4 §253). |
“那造成荒凉的可憎者”这个词组来自但以理书（但以理书9:27; 11:31; 12:11）。多数圣经学者把但以理这段先知预言解读成圣殿被一个名叫安条克四世的统治者毁坏（公元前167）。犹太史家约瑟夫斯记录了安条克四世造成荒凉的渎神事件，他在神的祭坛上造了一个异教祭坛，并在上面用猪献祭（犹太古史12.5.4 §253）。 |
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| Therefore, when Jesus uses that phrase it would have a profound and startling effect on any Jew (much like the phrase 9/11 now has so much meaning for us). So how should we read these verses? |
因此，当耶稣用这个词组，在犹太人中间会造成极其吓人的效果（很类似于911恐袭这个词组对我们造成的影响）。那么，我们该如何解读这几节经文呢？ |
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| 1. All the details take place in 70 A.D. |
1.所有细节发生在公元70年 |
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| A. The Abomination |
A.可憎者 |
| This view says the desolating sacrilege refers in some way to the destruction of Jerusalem by the Romans in AD 70. It could be a general reference to those events or a specific reference like when the Roman general Titus entered into the temple sanctuary or when the Roman soldiers set their standards up in the temple and offered sacrifices while acclaiming Titus as emperor. Another strong possibility would be the actions of the Jewish Zealots and others who made themselves priests (and were thus standing where they should not be – 67-68 AD). |
这种观点说造成荒凉的渎神指的是公元70年罗马军队摧毁耶路撒冷。它可以一般性地指那些相关事件，或特定地指罗马将军提多进入圣殿至圣所，或罗马士兵在圣殿里竖起他们的旗帜并在那里献祭，呼拥提多为皇帝。另一个很大的可能性是指犹太奋锐党之类的人自封为祭司（因此站在他们不当站的地方——公元67-68年）。 |
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| B. Let the Reader Understand |
B.读者必须领悟 |
| This view reads this phrase as an editorial addition as Mark makes an aside to his readers and alerts them that this event is about to take place. That would date Mark’s Gospel to the late 60’s AD, just before the Jewish war began. |
这种观点认为这个词组相当于编者按，马可放一个旁注给读者，警告他们这事即将发生。这就使马可福音的写作日期定在公元60年代后期，犹太战争前夕。 |
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| C. The Tribulation |
C.大灾难 |
| This view interprets Jesus’ words as a warning to flee the city of Jerusalem (vv. 14-18). The tribulation will be so bad that people should not go back into their house to pack. Flat rooftops in Palestine were used as living space and were accessible by an outside ladder or staircase. Jesus says, “Don’t go into the house to pack; there is no time!” |
这种观点把耶稣的话解释为要逃离耶路撒冷城的警告（14-18节）。这灾难如此可怕，人们不应该回到家里收拾东西。巴勒斯坦地区的平顶屋，可以经梯子或台阶爬上去作为日常活动空间。耶稣说：“不要进到屋子里拿甚么东西，没时间了！” |
| One would normally run toward a fortified, walled city, not away from it, but in this case Jesus is warning about Jerusalem as a place where no one will be safe. He then turns to the horrors of the siege and the terrors that those inside the city will face (v. 19). |
人们可能通常会逃向堡垒或城池，而不是逃离，但在这里耶稣警告在耶路撒冷城里没有人是安全的。祂接着转而描述围城的可怕和城里要面对的恐怖（19节）。 |
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| The Jewish historian Josephus describes these horrors in great graphic detail (J.W., books 5–6). He comments that outside the city, the Romans crucified so many Jews that they ran out of wood for crosses. Inside the city there was also extreme suffering: disease, murder, starvation, and even cannibalism. Josephus made the startling claim that 1,100,000 people died during the siege (J.W. 6.9.3 §§420–421). Many people believe that these numbers are exaggerated, but they do give some indication of the terrors of this event. |
犹太史家约瑟夫斯用了大量形像的描写叙述这些恐怖的事（犹太战记5-6册）。他写道，在城外，罗马人把许多犹太人钉十字架，以致木头都不够用了。在城里也有极端的苦难：疾病、凶杀、饥荒，甚至人吃人。约瑟夫斯告诉我们一个恐怖的数字，110万人死于围城期间（犹太战记6.9.3 §§420–421）。许多人相信这数字有点夸大，但它们也提示这事件的可怕程度。 |
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| D. The Elect and False Signs and Wonders |
D.选民和假神迹奇事 |
| In this view, Jesus’ mention of the “elect” or “chosen people” would be a reference to the small number of Jewish Christians that were still in the city during the siege. The idea that God shortened the siege would be a reference to the siege lasting five months, which though horrible was a relatively short timeframe for a typical siege. |
在这种观点中，耶稣提到“选民”可能是指围城期间还在城内的少量犹太基督徒。神让围城的日子减少可能指的是围城持续五个月，所以尽管恐怖，对于围城来说这已经算是短的了。 |
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| Once again, the Jewish historian Josephus actually uses similar language to describe what happened in 70 AD. Many messianic imposters arose in the first century and tricked the masses through “wonders and signs” (Ant. 20.8.6–7 §§167–172). The book of Acts even mentions some of these pretenders by name (Theudas – Acts 5:36; Judas the Galilean – Acts 5:37). |
犹太史家约瑟夫斯确实使用相似的语言来描述公元70年所发生的事。初世纪有许多假冒的弥赛亚兴起，用“神迹奇事”吸引了很多人（犹太古史20.8.6–7 §§167–172）。使徒行传甚至提到这些假冒者的名字（丢大—使徒行传5:36和加利利人犹大—使徒行传5:37）。 |
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| If the first view reads everything historically (it all happened in AD 70), the second view reads everything eschatologically (future end times events still to come). |
要说第一种观点认为这些都是历史事件（都发生在公元70年），那第二种观点认为这些都将发生于末日（将来的末日） |
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| 2. All the details take place near the second coming |
2.所有细节发生于临近基督第二次降临 |
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| A. The Abomination |
A.可憎者 |
| This view says that the desolating sacrilege refers to a coming antichrist figure, probably the same person as Paul’s reference to the “man of lawlessness” whose presence is tied to the coming day of the Lord (2 Thess. 2:1-10). This would also relate to the reference to “antichrist” in 1 John (1 John 2:18) or the “beast” in Revelation (Rev. 11:7; 13:1-18). The way Paul describes this man of lawlessness is very similar to the way Jesus talks about the desolating sacrilege. |
这种观点说造成荒凉的渎神事件指将来的敌基督，可能就是保罗所说的“那不法的人”，其出现紧靠着主来的日子（帖撒罗尼迦后书2:1-10）。这可能也和约翰一书所说的“敌基督”有关（约翰一书2:18），或启示录里的“兽”（启示录11:7; 13:1-18）。保罗描述那个“不法的人”很接近耶稣所说的造成荒凉的渎神者。 |
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| Mark 13:14 |
马可福音13:14 |
| But when you see the abomination of desolation standing where he ought not to be. |
当你们看见‘那造成荒凉的可憎者’，站在不该站的地方 |
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| 2 Thess 2:4 |
帖撒罗尼迦后书2:4 |
| Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, 2 not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come. 3 Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, 4 who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. |
弟兄们，关于我们主耶稣基督的再来，和我们到他那里聚集的事，我们求你们： 2 无论有灵、有话、有冒我们的名的书信，说主的日子现在到了，你们都不要轻易动心，也不要惊慌。 3 不要让人用任何方法迷惑了你们，因为主的日子来到以前，必定有背道的事，并且那不法的人，就是那沉沦之子，必定显露出来。 4 他抵挡 神，抬举自己，高过一切称为神或受人敬拜的，甚至坐在 神的殿中，自称为 神。 |
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| It is also interesting that Mark uses a masculine participle for “standing.” One would expect a neuter participle (it) because it would grammatically agree with the neuter word “abomination.” Thus, it seems Mark envisions a person and not just an event or thing. |
有趣的是，马可这里的“站”用了阳性分词。语法上讲这分词本该用中性，如果要和中性词”可憎者“相匹配的话。因此，看来马可指的是一个人，而不仅仅是一件事或物。 |
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| B. Let the Reader Understand |
B.读者必须领悟 |
| The view that says all of Mark 13 is a reference to future end times events would read this phrase as a word from Jesus, not an editorial assertion from Mark. In other words, the words would address all readers of the Bible, not just Mark’s original readers in their particular time. In this way, the “reader” would also be the reader of the book of Daniel and it would be an exhortation to examine the prophecy in Daniel as calling for further, deeper reflection. |
这种观点说马可福音13章所说的都是指将来末日要发生的，那么这句话应该是耶稣亲口说的，而不是马可的编者按。换句话说，这句话是对所有圣经读者说的，而不是马可当时的最初读者。如果是这样，“读者”也应该指但以理书的读者，因此这就是在鼓励读者查验但以理书的先知预言，深入思考未来的事情。 |
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| C. The Tribulation |
C.大灾难 |
| This second view would read the tribulation as a future time of unprecedented suffering. All tragedies and travesties would pale in comparison if this tribulation is truly unique: “has not been from the beginning of the creation that God created until now, and never will be” (Mark 13:19). |
这第二种观点把这大灾难理解为未来一场空前的大灾难。如果这场大灾难是空前绝后，那所有的悲剧和闹剧与此相比都显得苍白无力：“因为那些日子必有灾难，这是从 神创世的开始到现在未曾有过的，以后也必不会再有。”（马可福音13:19） |
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| D. The Elect and the Deceivers |
D.选民和假冒者 |
| The elect would be all Christians living during this future tribulation. Remember that Jesus has already commented on the worldwide spread of the gospel (Mark 13:10 – the gospel will be proclaimed to all nations). |
选民可能指的是将来大灾难还活着的基督徒。记得耶稣已经说过全世界都要传遍福音（马可福音13:10——福音必须先传给万民。） |
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| Jesus’ mention of deceivers and false signs and wonders also fits very well with what Paul says about the man of lawlessness. He sets himself up in God’s temple and will use “all sorts of displays of power through signs and wonders” (ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν; 2 Thess 2:9). |
耶稣提到假冒者和假神迹奇事也很吻合于保罗所说的那个不法之人。他要把自己抬举到神的殿里，要用“各样的异能奇迹和荒诞的事”（ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν; 帖撒罗尼迦后书2:9） |
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| Which reading is right? Before we talk about the third way of reading this text, let us finish the interpretive challenge by connecting this text to verses 24-27. |
哪种解读是正确的？在我们看第三种解读之前，让我们先来啃一下24-27节这个硬骨头。 |
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| 3. The Second Coming (24-27) |
3.第二次降临（24-27节） |
| 24 “But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, 25 and the stars will be falling from heaven, and the powers in the heavens will be shaken. 26 And then they will see the Son of Man coming in clouds with great power and glory. 27 And then he will send out the angels and gather his elect from the four winds, from the ends of the earth to the ends of heaven. |
24 “当那些日子，在那灾难以后，太阳就变黑了， 月亮也不发光， 25 众星从天坠落，天上的万象震动。 26 那时，他们要看见人子，满有能力和荣耀，驾着云降临； 27 他要差派天使，把他的选民从四方，从地极直到天边，都招聚来。 |
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| View 1: Historical (it all happened in AD 70) |
第一种观点：历史的（都发生于公元70年） |
| There are some who take these verses to refer to the fall of Jerusalem in AD 70. Some of you may scratch your head at this the way I did when I first heard it. How could this “coming” be a reference to anything other than the second coming? Some think that “coming” is a metaphorical way of referring to Jesus’ words coming true so that what he said is vindicated (a huge “I told you so” moment). Therefore, this text talks about a change of rule: the Jewish temple or sanctuary is done and now the Son of Man is ruling in the heavenly temple or sanctuary. |
有些人认为这几节指的是公元70年耶路撒冷的陷落。你们中有些人可能是第一次听说这样解释而摸不着头脑。这”降临“难道还会指别的事情而不是指第二次降临？有些人认为”降临“是用象征性的手法表达耶稣的话实现了，所以祂所说的是确实可信的（如俗话说：”我跟你说过的“）。因此这段话说的是一个关键性的改变：犹太人的圣殿或至圣所结束了，而现在人子在天上的圣殿或至圣所君临天下。 |
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| Those who relate these verses to the destruction of Jerusalem rather than to the end of the age identify the gathering of the elect with the missionary expansion of the gospel in the first century. The “angels” (ἄγγελοι) then would be either human “messengers” of the gospel or angels viewed as supporting missionaries in the task of world evangelism. |
那些把这几节经文与耶路撒冷陷落而不是末日联系起来的人认为选民的聚集是指初世纪福音的宣教传播。那么”天使“（ἄγγελοι）既可以指人类福音的”信使“，也可能指守护普世宣教的天使。 |
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| 2. Eschatological (this is a reference to the second coming) |
2.末世的（指的是基督第二次降临） |
| This seems to stretch these verses beyond the breaking point – like a rubber band stretched too far. It is hard to see Rome’s destruction of the temple as the Son of Man coming in clouds with great power and glory. Rather this phrase always seems to refer to the second coming. In fact, the parallel in Acts is quite convincing. |
这看来有点像把这几节经文拉扯得超过了极限——就像橡皮带被拉得太长。我们很难把罗马军队摧毁圣殿看成是人子满有能力和荣耀驾着云彩降临。相反，这样的表达方式更像是指的第二次降临。事实上，使徒行传的平行经文很清楚： |
| 6 So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?” 7 He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority. 8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” 9 And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. 10 And while they were gazing into heaven as he went, behold, two men stood by them in white robes, 11 and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.” |
6 他们聚集的时候，问耶稣说：“主啊，你要在这时候使以色列复国吗？” 7 耶稣说：“父凭着自己的权柄所定的时间或日期，你们不必知道。 8 可是圣灵降临在你们身上，你们就必领受能力，并且要在耶路撒冷、犹太全地、撒玛利亚，直到地极，作我的见证人。” 9 说完了这话，他们还在看的时候，他被接上升，有一朵云把他接去，就看不见他了。 10 当他往上升，他们定睛望天的时候，忽然有两个人，身穿白衣，站在他们旁边， 11 说：“加利利人哪，为甚么站着望天呢？ 这位被接升天离开你们的耶稣，你们看见他怎样往天上去，他也要怎样回来。 |
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| The angel says to the disciples that they will see him come back the same way he left: visibly, bodily, and on the clouds. It is a stretch for the word “coming” and the word “see”. Jesus’ coming is the vindication of his words coming (the “I told you so moment”). People would “see” him vindicated and enthroned only conceptually or metaphorically. But this is simply not the way that the Bible uses the language of “coming” and “seeing” so it feels like a stretch. |
天使对门徒们说，他们将看到祂怎么去，就会怎么回来：肉眼可见地、有形有体地、驾着云彩。”降临“和”看见“都有引申的用法。耶稣的降临证明祂话语的实现（”我跟你说过的“）。人们只能在概念上或象征意义上”看见“祂确实坐在天上的宝座。但圣经在这里显然不是用这种引申的意义。 |
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| Furthermore, he sends his angels out to gather his elect from the four winds, from the ends of the earth to the ends of heaven. This seems more global in scope and the gathering seems to be focused on the elect – not the destruction of Jerusalem. This seems to be connected with the gospel going to all the nations and then the elect of all nations being gathered. |
况且，祂派遣祂的天使出去把选民从四风，从地极直到天边招聚来。这看起来更像是全球规模，而聚集也集中于选民，而不是耶路撒冷的沦陷。这看起来应该是福音传遍万国，选民从万国聚集而来。 |
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| This passage is saturated with the language of the prophets and what will happen at the end of the days. The language of the sun being darkened, and the moon not giving its light, and the stars falling from heaven, and the powers of the heavens being shaken” all echo OT texts, especially Isa 13:10b (“the rising sun will be darkened and the moon will not give its light”) and 34:4 (“all the starry host will fall … like shriveled figs from the fig tree”). |
这段经文充满了先知的语言特点，表明了末日要发生的事情。太阳要变黑，月亮也不发光，星星从天坠落，天上的万象震动，都呼应了旧约的经文，尤其是以赛亚书13:10b（”太阳刚出来就变为黑暗， 月亮也不再发光“）和34:4（”所有星宿也必衰残……像无花果树的叶子凋落一样“）。 |
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| The language of gathering God’s people also comes from OT texts that described the final gathering of God’s people (“ends of the earth” comes from Deut 30:4 and “ends of the heavens” comes from Zech. 2:6). |
招聚神的百姓这样的语言也出自旧约，形容神的子民最后的聚集（”地极“来自申命记30:4，”天边“来自撒迦利亚书2:6)。 |
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| View #3: a mix of historical and eschatological |
第3种观点：历史和末世混合观 |
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| It is fairly easy to spot problems with both views. First, it is hard to read all the verses as a reference to 70AD. It is not natural to read the “elect” in one part of Mark 13 as only a few Jewish Christians in Jerusalem and the other references to the gathering of the elect as Christians throughout the world. And even though the siege of Jerusalem in the Jewish war was a horrific event, was it really the worst of its kind in history: “For in those days there will be such tribulation as has not been from the beginning of the creation that God created until now, and never will be” (Mark 13:19). And what does one do with all the parallels between Mark 13 and the man of lawlessness in 2 Thessalonians 2? |
这两种观点都有很明显的问题。首先，很难把所有这些经节都解读为公元70年。在马可福音13章中，”选民“既要指当时耶路撒冷的少量犹太基督徒，又要指全世界的基督徒选民，这种解读很不自然。即便犹太战争中耶路撒冷的围城是个很恐怖的事件，也不是历史上最恐怖的事件：”因为那些日子必有灾难，这是从 神创世的开始到现在未曾有过的，以后也必不会再有。“（马可福音13:19）而且，马可福音13章与帖撒罗尼迦后书2章中的不法之人如何对应？ |
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| Second, it is equally hard to read all the verses as a reference to the last of the last times. This view does not seem to do justice to the connection between Jesus’ prediction about the destruction of the temple and his answer to the disciples about when that would take place. It seems that there has to be some reference to AD 70. Some verses seem to be very focused on a particular location: fleeing Jerusalem seems to be connected with the destruction of the temple in Jerusalem. Furthermore, the most natural way to take “let the reader understand” is to read it as Mark inserting something to get his first readers’ attention – alerting them to the what is about to happen. And what does one do with all the similarities between Jesus’ words in Mark 13 and Josephus’ summary of the Jewish War? |
其次，把所有这几节经文解读为末日也是很困难的。这种观点看起来很难公允地对待耶稣预言圣殿毁灭和祂回答门徒所问何时发生之间的联系。这里看来多少是和公元70年事件有关联的。有几节经文看来关注特定的位置：逃离耶路撒冷看来和耶路撒冷圣殿的沦陷有关。甚至，”读者必须领悟“最自然的理解方式就是马可的编者按，提醒当时的读者注意——警告他们将要发生的事。如果处理耶稣在马可福音13章中所说的和约瑟夫斯所记载的犹太战争之间的相似之处？ |
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| That is why perhaps the majority position is to read Mark 13 as a mix of both historical and eschatological imagery. The combination view does justice to the close relationship between Jesus’ prediction of the temple’s destruction (13:2) and the warning to flee Jerusalem (13:14–15) and it explains the climactic finality that verses 26-27 seem to communicate with the coming of the Son of Man and the gathering of the elect by the angels. It also makes sense of why both Josephus’ summary and Paul’s words can be so similar. History consists of repeating cycles and patterns. The former judgments foreshadow and prefigure a climactic final upheaval and judgment. |
这也许是为什么多数解读马可福音13章为历史和末世意像的混合。混合观点公允地圣徒耶稣关于圣殿摧毁的预言（13:2）和逃离耶路撒冷（13:14-15）之间的紧密联系，也解释了最后的高潮26-27节中人子降临和天使招聚选民。这样也好理解为什么约瑟夫斯的犹太战记和保罗的用语如此相似。历史总是在重演。之前发生的审判预示预告着未来最后的灾难和审判。 |
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| In fact, I have tried to argue that Mark 13 combines not just AD 70 and future end times events, but also prefigures what will climactically and powerfully and surprisingly take place in Mark 14-16. These events are all intimately associated as being part of the great drama of what God is doing in the world and the way that he is ruling the past, the present, and the future. And all of these events are linked in that the first coming, the fulfillment of Jesus’ prophecy, and the second coming brings history to its goal as climactic consummation. |
实际上，我也尝试论证马可福音13章不仅综合了70年事件和未来末日事件，也预示了马可福音14-16章中高潮地、有力地、令人意外地发生的事。这些事件都与上帝在世界上所做的伟大戏剧以及祂统治过去，现在和未来的方式密切相关。所有这些事件都联系在一起，第一次到来，耶稣预言的实现，以及第二次的到来，把历史带到高潮圆满的目标。 |
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| It is an important reminder for how we read all biblical literature that is prophetic in nature. Sometimes biblical prophecy can be surprising in fulfillment. If you read the prophecies about the coming of the Lord, the Jews read those as referring to one moment in time, but we know that what was presented as a package actually happens in two comings of Christ, not just one. This two-dimensional way of reading the prophets (one package with more than one event) has been compared to seeing mountains that in the distance look like they are side by side, but when one gets closer you realize that they are actually miles apart. The prophecy about the coming of the Lord in the OT looked like it was all happening together, but we realize now that those two things are actually more than two thousand years apart. |
这是一个重要的提醒，我们如何阅读所有预言性的圣经文献。有时，圣经中的预言在实现中可能会令人惊讶。如果你读到有关主降临的预言，那么犹太人就会把这些预言看作是只有一个时刻，但我们知道，打包呈现的内容实际上发生在基督的两次降临中，而不仅仅是一次。这种阅读先知的二维方式（一个包含多个事件的方法）打比方为，看到远处的山峰好像是并排，但当靠近时，你会发现它们实际上相隔数英里。关于主在旧约中降临的预言看起来就像是一起发生的一切，但我们现在意识到这两件事相隔实际上已经超过了两千年。 |
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| Application: |
应用： |
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| 1. Glory (the climax of the story will make right all that is wrong) |
1.荣耀（故事的高潮将把一切错误都纠正过来） |
| 2. Hope/Patience |
2.盼望/忍耐 |
| 3. Missions (we are waiting for the second coming, while many people groups have not even heard about the first coming) |
3.宣教使命（我们在等候主的第二次降临，而此时还有许多族群还没有听说过主的第一次降临） |
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| 1. Glory |
1.荣耀 |
| I love the epic-sounding, eschatological, cosmic language used of Christ’s second coming. It is the language of theophany – creation’s reaction to the sudden appearance of the Creator as he sets foot on the stage he made. It is as if all creation goes into shock and upheaval at the appearance of such majesty – the Creator has come! |
我爱那史诗般的、末世的、宇宙洪荒般的语言用来描述基督的第二次降临。它是神显现的语言 - 受造物对创造主突然出现的反应，当祂踏上祂所创造的舞台的时候。就好像所有的受造物在这样的尊荣出现时都会发生震惊和骚动 - 创造主来了！ |
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| And every text that mentions Jesus’ second coming stresses the great glory of it. Yes, his coming is personal, physical, visible, sudden, but it is also glorious. |
提到耶稣第二次降临的每段文字都强调了它的伟大荣耀。是的，祂的到来是有位格的，有形体的，可见的，突然的，同时也是荣耀的。 |
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| Why this note of glory? The climax of creation is connected to the fall of creation. What is the purpose of the last judgment? Yes, it sets right all that is wrong. But what has gone wrong? Answer: Humanity – the crown of creation made in the image of God, has gone after other gods and refused to give God the thanks and glory. So the final judgment is the ultimate and final assertion of the glory of God pressed in upon all those who have not given him glory. Yes! Every knee will bow that has refused to bow. Every tongue will confess that has adamantly refused to acknowledge the truth and has suppressed it in unrighteousness. The essence of sin is choosing some lesser thing over God – devaluing him, an affront to his worth and majesty and glory. Sin is always a steadfast refusal to give glory to God and so it is rebellion against his glory and majesty. |
为什么是这个荣耀的音符？创造的高潮与创造的堕落有关。最后审判的目的是什么？是的，它纠正了所有错误。但什么出了错？答案：人性 - 以上帝形象创造的创造之冠，已经追随其他众神，拒绝把感恩和荣耀归于上帝。所以最后的审判是对所有那些没有归荣耀给上帝的人所施加的上帝荣耀的终极和最终断言。是的！万膝盖都要下跪，不跪也得跪。万舌都要承认，哪怕谁曾经死硬不肯承认真理，以不义压制真理。罪的本质是选择一些小的东西置之于上帝之上 - 贬低祂，侮辱祂的价值、尊贵和荣耀。罪总是坚决拒绝将荣耀归给上帝，所以这是对祂荣耀和尊贵的背叛。 |
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| When Satan rebelled against God it was an affront to his glory. When Adam and Eve listened to the voice of the serpent over the voice of God, it was a devaluing of God’s glory – valuing the voice of the serpent (the liar) over the voice of Him who cannot lie. We all, when we sin, fall short of the glory of God. It is so widespread in a fallen world that you can begin to believe it is normal or customary. But it is a travesty of travesties. God’s glory is supreme over all and salvation and redemption are the re-assertion of his glory – when it will be finally and completely and thoroughly established: the whole earth will be filled with the knowledge of the glory of the Lord as the waters cover the sea (Hab. 2:14). |
当撒但背叛上帝时，这是对祂荣耀的侮辱。当亚当和夏娃听从蛇的话甚于听从上帝的话时，这是对上帝荣耀的贬损 - 重视蛇（骗子）的话高于绝不说谎的主的话。我们所有人，当我们犯罪时，都亏缺了上帝的荣耀。罪在堕落的世界中是如此普遍，以致你甚至开始相信它是正常的或习惯成自然。但这是闹剧中的闹剧。上帝的荣耀是至高无上的，救恩和救赎是祂荣耀的再次申张 - 当它最终完全彻底地建立时：整个地球将充满对主荣耀的认识，如水充满了海（哈巴谷书2:14）。 |
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| 2. Missions |
2.宣教使命 |
| That is why the gospel must go to all nations before the end. The whole earth will be filled. Elect from every tongue and tribe and nation will be gathered. They all will be singing worthy is the Lamb and giving him the glory. That is why we have a heart for missions. While we are waiting for the second coming, while many people groups have not even heard about the first coming. We are not ok with this tragic status quo. What is true of nations is also true of our neighbors. We want the world to know. |
这就是为什么福音必须在末日到来前传遍万国万民。整个大地将被充满。来自各方言、各部族、各邦国的选民都将被聚集。他们都会高唱唯有羔羊是配得并归荣耀于祂。这就是为什么我们有一颗宣教的心。虽然我们正在等待主第二次降临，但许多族群甚至还没听说过第一次降临。我们对这种悲惨的现状并不满意。无论是我们的邻舍，还是万国，情况都是如此。我们希望世界知道。 |
| 3. Hope |
3.盼望 |
| There is a reason that the Bible mentions the second coming of Christ more than his first (if you look up that word “coming”). For every one reference to the first coming, there are eight references to the second. It is essential for our faith. That is why hymns usually have it as the final stanza. We need it to be part of the warp and woof of our faith – not a tag on that we think about at funerals. |
有一个原因，圣经提到基督的第二次降临多于祂的第一次降临（如果你搜索“降临”这个词）。提到第二次降临的次数是第一次降临的八倍。这对我们的信仰至关重要。这就是赞美诗通常把它作为最后一节的原因。我们需要它成为我们信仰的经线和纬线的一部分 - 而不是我们在葬礼上思考的标签。 |
| This is coming. It is certain. That hope is what helps us endure and persevere to the end. No matter how hard it is now – press on through it – because its worth it. You may be so uncertain about what is going on around you. But you can be at peace. Certainty about the ultimate can vanquish confusion about the immediate. Christians can press on when they are certain about the ultimate even when you are uncertain about the immediate. |
这是即将到来的。确定无疑的。这种盼望有助于我们忍耐并坚持到底。不管现在多么艰难 - 继续努力 - 因为它值得。你可能对周围发生的事情如此不确定。但你可以平静下来。关于终极的确定性可以消除对当下的困惑。即使你对当下不确定，基督徒也可以因着确定的终极而坚持下去。 |
| Object permanence. Children can be easily alarmed and afraid when something is not right in front of them – the object seems to be out of sight and out of mind. That is why children are often afraid of the dark. Their real fear is not fear of the dark but fear of being alone which is accentuated by the dark. They can know that Mom and Dad are in the next room, but it does not seem real because they can’t see it – it does not seem permanent. |
物体恒常性。当一些东西不在孩子面前时，他们很容易惊慌和恐惧 - 这个物体似乎不在视线之内就不在头脑之中了。这就是孩子们常常怕黑的原因。他们真正的恐惧不是对黑暗的恐惧，而是害怕独处，而黑暗加强了孤独感。他们明明知道爸爸妈妈就在隔壁房间，但看起来并不真实，因为他们看不到它 - 它似乎不是永久的。 |
| But we know that the things that are most permanent and the most real are eternal things. We set our eyes on things that are eternal, things that are unseen. Why are you afraid? Jesus said he is with you always. You may not see him, but he is not near in the sense that he is in another room. He never is. He is always there – even when you can’t see him. |
但我们知道，永恒的事物是最永久和最真实的东西。我们把注意力放在永恒的、看不见的事物上。你为什么害怕？耶稣说祂总是和你在一起。你可能没有看到祂，但祂不是像在隔壁房间那样的靠近你。祂永远不会那样。祂总是在那里 - 即使你看不到祂。 |
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| Therefore, there must be a connection between hope and patient endurance. Listen to Romans 8 in the climactic reference to the second coming and creation being set free from its groaning and enjoying the freedom of the glory of the children of God: |
因此，盼望与忍耐坚守之间有必然联系。聆听罗马书8章的高潮，这里提到了第二次降临和受造摆脱了呻吟，享受上帝儿女荣耀的自由： |
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| 24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25 But if we hope for what we do not see, we wait for it with patience. |
24 我们得救时就存着这盼望；但是看得见的盼望不是盼望，因为谁会盼望自己看见了的呢？ 25 但如果我们盼望没有看见的，就会耐心地热切期待。 |
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| Too many people want to be certain about the immediate instead of bringing the ultimate into the immediate. Nowism is not compatible with the Christian life. Christians have an urgent need to bring “forever” to bear on the right now. We can be heartbroken but not hope-broken. |
太多人想要当下的确定，而不是将终极带入当下。现实主义与基督徒生活不相容。基督徒迫切需要将“永远”带入到当下。我们可能会心碎，但盼望不会破碎。 |
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| The here and now is the immediate, but not the ultimate. When you set your hope on the immediate, you set yourself up for failure and disappointment. It is at best a false sense of security or a false sense of despair because it is not a reflection of the ultimate, just the immediate. |
此地和此刻是当下，却不是终极。当你寄希望于当下时，你会让自己陷入失败和失望之中。它充其量只是一种虚假的安全感或一种虚假的绝望感，因为它不是对终极的反思，只是当下的反应。 |
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| Sermon Discussion Questions |
讲道讨论问题 |
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Sermon Text: Mark 13:3-27 |
讲道经文：马可福音13:3-27 |
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Sermon Title: The Second Coming |
讲道标题：第二次降临 |
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Main Point: We Must Be Prepared for the Second Coming |
要点：我们要为主的第二次降临作好准备。 |
| Outline |
纲要 |
| 1. The Question: (3-4) |
1.问题（3-4节） |
| 2. The Answer (5-27) |
2.回答（5-27节） |
| Jesus gives a three-part answer to the disciples’ question. |
耶稣对门徒问题的回答有三个部分。 |
| A. Persecution and Perseverance (5-13) |
A.迫害和坚忍（5-13节） |
| B. The Abomination and the Tribulation (14-23) |
B.可憎者和大灾难（14-23节） |
| C. The Second Coming and the Gathering (24-27) |
C.第二次降临和聚集（24-27节） |
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| Discussion Questions |
讨论问题 |
| 1. What are the three different ways to read Mark 13:2-27? |
1.解读马可福音13:2-27有哪三种方式？ |
| 2. How does the first way of reading this text interpret the abomination, the tribulation, and other details? |
2.第一种方式如何解释可憎者、大灾难和其它细节？ |
| 3. How does the second way of reading this text interpret the abomination, the tribulation, and other details? |
3.第二种方式如何解释可憎者、大灾难和其它细节？ |
| 4. How does the third way of reading this text interpret the abomination, the tribulation, and other details? |
4.第三种方式如何解释可憎者、大灾难和其它细节？ |
| 5. Why does the second coming always seem to stress the glory of his coming? |
5.为什么第二次降临的描述总是强调祂降临时的荣耀？ |
| 6. Why is the second coming essential for our hope and patient endurance? |
6.为什么第二次降临对我们的盼望和忍耐有关键作用？ |
| Application Questions |
应用问题 |
| 1. Does the second coming make a real impact on your everyday life? |
1.主的第二次降临对你的日常生活有什么真实的影响？ |
| 2. What are some ways that you can grow in regard to living in the light of eternity and the blessed hope of the second coming? |
2.有哪些方法可以让你成长，更好地活在永恒的光中和第二次降临的盼望中？ |
| 3. If we are waiting for the second coming while some have never heard of the first, then what are you personally doing to “proclaim” the gospel to others? |
3.如果我们在等候主的第二次降临，而有些人还从没听过第一次降临，那么你个人想做些什么来”宣讲福音给他人？ |
| Prayer Focus |
祷告聚焦 |
| Are you awake to the second coming of Christ and the glory to come? Pray that we would walk by faith and have hope and patient endurance. |
你是否清醒意识到基督的第二次降临和未来的荣耀？祈祷我们会凭着信心行事，拥有盼望和忍耐。 |
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