Comentario del capítulo
Mark Capítulo 7
서론
Sin título
简体中文
Original en inglés
In this chapter we have, I. Christ's dispute with the scribes and Pharisees about eating meat with unwashen hands (Mk 7:1-13); and the needful instructions he gave to the people on that occasion, and further explained to his disciples, Mk 7:14-23. II. His curing of the woman Canaan's daughter that was possessed, Mk 7:24-30. III. The relief of a man that was deaf, and had an impediment in his speech, Mk 7:31-37.
1-23
The Traditions of the Elders; The Worst Defilement from Within
简体中文
长老的遗传；从里面出来的最坏污秽
¹ 有法利赛人和几个文士从耶路撒冷来，聚集到耶稣那里。 ² 他们曾看见他的门徒中有人用俗手，这就是没有洗净的手，吃饭。 ³ 原来法利赛人和犹太人都拘守古人的遗传，若不仔细洗手就不吃饭； ⁴ 从市上来，若不洗浴也不吃饭；还有好些别的规矩，他们历代拘守，就是洗杯、罐、铜器等物。 ⁵ 法利赛人和文士问他说：「你的门徒为什么不照古人的遗传，用俗手吃饭呢？」 ⁶ 耶稣说：「以赛亚指着你们假冒为善之人所说的预言是不错的。如经上说：『这百姓用嘴唇尊敬我，心却远离我。 ⁷ 他们将人的吩咐当作道理教导人，所以拜我也是枉然。』 ⁸ 「『你们是离弃神的诫命，拘守人的遗传』——比如洗罐洗杯，还行许多这样的事。」 ⁹ 又说：「你们诚然是废弃神的诫命，为要守自己的遗传。 ¹⁰ 摩西说：『当孝敬父母』；又说：『咒骂父母的，必治死他。』 ¹¹ 你们倒说：『人若对父母说：我所当给你的，已经作了各耳板』（各耳板就是供献的意思），以后就不容他再奉养父母。 ¹² 这就是你们承接遗传，废了神的道。你们还做许多这样的事。」 ¹³ 耶稣又叫众人来，对他们说：「你们都要听我的话，也要明白。 ¹⁴ 从外面进去的不能污秽人，惟有从里面出来的乃能污秽人。」 ¹⁵ 「有耳可听的，就应当听！」 ¹⁶ 耶稣离开众人，进了屋子，门徒就问他这比喻的意思。 ¹⁷ 耶稣对他们说：「你们也是这样不明白吗？岂不晓得凡从外面进入的，不能污秽人， ¹⁸ 因为不是入他的心，乃是入他的肚腹，又落到茅厕里（这是说，各样的食物都是洁净的）？」 ¹⁹ 又说：「从人里面出来的，那才能污秽人； ²⁰ 因为从里面，就是从人心里，发出恶念、 ²¹ 苟合、偷盗、凶杀、 ²² 奸淫、贪婪、邪恶、诡诈、淫荡、嫉妒、谤讟、骄傲、狂妄。 ²³ 这一切的恶都是从里面出来，且能污秽人。」
基督降临的一大目的，是要废除神所设立的礼仪律，使它终结；为铺平道路，他先从人所设立、并加添在神律法之上的礼仪律入手，使门徒脱离其约束；他在此正是这样做的——其起因是法利赛人因门徒违犯这遗传而怪罪他们。与他辩论的这些法利赛人和文士，据说「从耶路撒冷下到加利利」——跋涉八九十英里——到他所推测声望最高、势力最大的地方来挑他的错。他们若为受教而来，这般热心尚可嘉许；但走这么远来反对他、阻挡他福音的进展，便是大恶了。看来耶路撒冷的文士和法利赛人不仅自称高于乡间的教牧，更声称对他们拥有权柄，因此常常进行巡访，差遣查问的人到他们中间，正如他们对待约翰所行的（约 1:19）。
在这段经文中我们可以观察到，
一、所谓「古人的遗传」是什么：据此人人都受命饭前「洗手」——这本是清洁的习惯，并无害处；然而在此事上过分讲究，显出对那属地之身体的过度关怀；但他们竟把宗教放其中，不肯让它保持其本性上的中性——人本可自由地洗或不洗；他们却以自己的权柄介入，命令所有人都要洗，违者开除教籍；他们就把这作为「古人的遗传」持守。天主教徒也借口热心于教会的权柄和古旧，并其法规，大谈会议和教父，其实他们所受驱使的，无非是对自己财富、利益和权势的热心；法利赛人也是如此。
这里记下法利赛人和「所有犹太人」的规矩（可 7:3-4）。1. 他们「经常洗手」；他们洗手——希腊文作 pygmē；批评家们在这字上大费周章，有人认为是指洗的频繁（中文如此译）；有人认为是指他们洗手所费的工夫；他们仔细地洗，洗到手腕（有人如此解）；他们把手举得高高的，让水「流到肘部」。2. 他们特别在「吃饭」前洗手，即坐下正式用膳之前；因为规矩如此：他们必在为所吃的饼祝谢之前洗手。「凡吃那念过祝谢文——『产生饼的那位是应当称颂的』——之饼的人，必在吃前和吃后洗手」，否则便视为不洁。3. 他们特别留意，从「市上」回来要洗手；有译本作「从审判厅」回来；这字是指任何人群聚集之处，那里各色人等都有，可能混杂着外邦人，或在礼仪上不洁的犹太人；他们一靠近这些人，就以为自己被玷污了；说：「站开吧，不要挨近我，我比你圣洁」（赛 65:5）。据说拉比的规矩是：他们若清早头一件事好好洗了手，便可管用一整天，只要不与外人接触；但若进了人群，回来后非洗手便不可吃饭、祷告；长辈们就这样在百姓中博取圣洁的名声，也借此操练并维持他们对人良心的权柄。4. 他们还加上「洗杯、罐、铜器」——这些他们疑心曾被外邦人或污秽之人所用；甚至吃饭所用的「桌子」也要洗。摩西律法规定了许多须行洗濯的情形；但他们还加以增添，并以执行神所设立之礼的力度，来执行自己所加添的规条。
二、基督门徒的行事如何；他们知道律法和惯例，却清楚自己的自由，不愿受其捆绑；他们「用俗手，也就是没有洗净的手吃饭」（可 7:2）。他们把「用没有洗的手吃饭」称为「用俗手吃饭」——人就是这样维持其迷信的虚妄，把凡与之相违的事都冠以恶名。门徒们（大概）知道法利赛人正盯着他们，却不肯迁就他们的遗传，反而照常自由地用没有洗的手吃饭；在此，他们的义——表面看来似乎有亏——其实「胜过文士和法利赛人的义」（太 5:20）。
三、法利赛人对此所生的反感；他们「找他的错」（可 7:2），即非议他们，说他们是亵渎的人、生活放荡的人；更恰当地说，是说他们不愿顺服教会定立礼仪的权柄，因此是叛逆、结党、分门结派的人。他们把这事告到夫子那里，指望他责备门徒，命他们遵行；因为那些喜爱自己发明和强加规条的人，常常乐于诉诸基督，仿佛他会支持他们，仿佛必须由他的权柄出面执行这些规条、责备不顺从的人。他们不问：「你的门徒为何不像我们这样行？」（虽然那正是他们的意思，他们想要把自己立为标准。）而是问：「他们为何不「照古人的遗传行」（可 7:5）？」对此很容易回答：他们既领受了基督的教训，便「比所有的师傅更通达」，甚至「比古人更明白」（诗 119:99-100）。
四、基督为他们所作的辩护；其中，
- 他与法利赛人就设立这礼仪所凭的权柄进行辩论；他们既是最坚持这礼仪的人，就最适合与之论及此事：但他不向众人公开说这话（从他「叫众人来」可见，可 7:14），免得他似乎在煽动众人对官长不满；而是当作对当事人的责备；因为规矩是 suum cuique——「各得其所」。
（1）他责备他们的假冒为善——他们表面敬虔，其实他们在宗教行为上并无此意（可 7:6-7）；「他们用嘴唇尊敬我」，他们口口声声说设立这些是为了神的荣耀，为要使自己与外邦人分别；其实「他们的心却远离我」，所受驱使的无非是野心和贪心。他们借此假装自己是归主为圣的子民，其实这是他们心里最远的一件事。他们在一切宗教行为上只满足于外表，心并不在神面前正直——这就是「枉然敬拜神」；因为神不喜悦这样的假虔诚，他们也不能从中得益。
（2）他责备他们把宗教放在长老和官长的发明与命令上；他们「将人的遗传当作道理教导人」。他们本应当向人强调信仰的大原则，却在那里推行他们教会的法规，并按人是否遵行这些法规来判断他是否犹太人，全然不顾他是否顺服神的律法。不错，摩西律法曾规定「诸般的洗濯」（来 9:10），其用意是要表明内心的洁净——就是神所要求的、从世俗和肉体情欲中洁净内心——这是我们与他相交所绝对必需的；但他们非但不寻求那实体，反而擅自加增礼仪，并极其讲究「洗罐洗杯」；而且他加上说：「还行许多这样的事」（可 7:8）。请注意，迷信是无止境的。人的发明和制度一旦被接纳——无论看似多么无害，如这洗手一事——「看哪，一群接踵而来」，就为「许多别的事」开了门户。
（3）他责备他们「离弃神的诫命」，对此视而不见，在讲道中不加以强调，在纪律上又纵容违犯，仿佛诫命已不再有效（可 7:8）。请注意，强加规条的祸患在于：热心这些规条的人，往往对信仰的本分毫无热心，却安于看着这些本分被搁置。不，他们更进一步，他们「废弃神的诫命」（可 7:9）；「诚然是废除神的诫命」，甚至「藉着遗传，废了神的道」（可 7:13）。神的律例不但要被遗忘，如同过时的旧律法；而且在功效上要被废止，好让他们的遗传得以通行。他们受托是要解释律法、执行律法；却在行使这权柄的幌子下违犯了律法，解开了它的约束——以注释毁了正文。
他给他们举了一个实例，一个显明的例子——神曾命儿女「孝敬父母」，这不单是摩西律法的规定，更是这之前自然律所定的；凡「咒骂」父母、或「说父母坏话」的，「必治死他」（可 7:10）。由此很容易推论：儿女的本分是，若父母贫穷，当按自己的力量周济他们；咒骂父母的既该死，挨饿父母的就更该死了。但人若肯在凡事上顺从古人的遗传，他们就能为他想出一个脱身之计，使他可以免除此义务（可 7:11）。若父母穷乏，他有能力帮助却无心去做，让他指着「各耳板」起誓——即指着「殿里的金」和「坛上的礼物」起誓——说父母不得从他得益、他不肯周济；他们若向他有所求，他只要把这告诉他们就够了；仿佛凭这恶誓的约束，他就脱离了神圣洁律法的约束——哈蒙德博士如此解释；据说这也是拉比的一条古规：所许的愿，无论关乎律法所命令的，还是中性之事，都同样有效；所以人若许了一个非违命就不能兑现的愿，就必须兑现此愿、违犯那命令——惠特比博士如此说。天主教徒所教导的正是这样的教训：他们借着修道誓和所谓「入教」，使儿女脱离对父母的一切义务。他总结说：「还行许多这样的事。」人一旦让神的话语给自己的遗传让路，还要在哪里止步呢？这些热心推行礼仪的人，起初只是比较重视自己的遗传而轻看神的诫命，后来则是当二者相争时，索性使神的诫命归于无效。这一切，以赛亚其实早已预言了——他论自己那个时代的假冒为善者所说的话，正适用于这些文士和法利赛人（可 7:6）。请注意，当我们看见并抱怨当今的邪恶时，若说「先前的日子强过如今的日子」（传 7:10），就是对此事没有智慧地思想。最坏的假冒为善者和作恶者，也都有他们的前车之鉴。
- 他就百姓所受的引导原则给予教导。他这一段话必须公开说，因为它涉及日常实践，为要纠正百姓被长老引入的一个大错；所以他「叫众人来」（可 7:14），吩咐他们「听，也要明白」。请注意，对平民百姓而言，单听是不够的，必须明白所听的。基督要推倒法利赛人饭前洗手的遗传，便直击其根源——那支撑它的见解。请注意，矫正败坏的观念，最能治愈败坏的习俗。
他在此所要纠正他们认识的，就是：我们当害怕受其损害的污秽究竟是什么（可 7:15）。（1）不是我们所吃的食物，即便用没有洗的手吃也是如此；那不过是外来的，不过从人身上经过。（2）我们心中败坏的发作才污秽我们；心思和良心被玷污，罪咎由此招致，我们在神眼中成为可憎，正是因着那从我们里面「出来」的——我们邪恶的思想和情感、言语和行为——这些才污秽我们，也只有这些。所以我们当留心的，是「洗净心中的恶」。
- 他在私下给门徒解释他对众人所讲的教训。他们单独与他在一起时，就问他「这比喻」（可 7:17）的意思——因为对他们来说，这似乎是个比喻。如今在回答他们的探问时，（1）他责备他们的迟钝；「你们也是这样不明白吗？你们也同样迟钝，像那些不能明白的百姓一样迟钝，像那些不肯明白的法利赛人一样迟钝吗？你们如此迟钝吗？」他并不期望他们明白一切；「但你们竟软弱到连这个也不明白吗？」（2）他把这真理向他们讲解，叫他们可以明白，然后他们就会相信，因为这真理本身带有证据。有些真理只要讲解清楚、被人领会，就能自证。我们若明白神和他律法的属灵性质，明白什么得罪他、什么使我们不配与他相交，就必很快看出，[1] 我们所吃喝的不能污秽我们——并不需要任何宗教性的洗濯；它「进入肚腹」，经过神所派定的种种消化和排泄，其中若有污秽之物也被排出去了；「食物是为肚腹，肚腹是为食物」，但「神要叫这两样都废坏」。[2] 惟有那从心里——那败坏的心——「出来」的，才污秽我们。礼仪律规定，凡（几乎一切）从人身上出来的，都使他不洁（利 15:2、申 23:13）；照样，从人的心思出来的，才是在神面前污秽人的，才需要宗教性的洗濯（可 7:21）；「从里面，就是从人心里」——人所自夸以为是其最好部分的心——出来的，正是污秽之源，一切的祸患都从那里来。如同败坏的泉源涌出败坏的水流，败坏的心也涌出败坏的推理、败坏的食欲和情欲，以及由此而生的一切恶言恶行。这里列出了好些具体的恶，正如马太所记；那里有一个这里没有的，就是「作假见证」；但此处另有「七样」，是那里所记之外的补充。「第一，贪婪」（原文为复数）——pleonexiai，对世上财富和感官满足之无度的贪求，且愈求愈多，仍喊着「给呀，给呀」。故此经上记着「心中习惯了贪婪」（彼后 2:14）。「第二，邪恶」——ponēriai，即恶毒、仇恨、恶意，存心要行损害，并以所行的损害为乐。「第三，诡诈」，即被掩饰和伪装的邪恶，好叫它行得更稳更有效。「第四，淫荡」，就是使徒所谴责的污秽和愚妄的话；眼目充满淫乱，以及一切轻浮的调戏。「第五，恶眼」——嫉妒的眼，和贪婪的眼，因我们给别人所行的善、或为他们所给的而怀恨（箴 23:6），或因他们所行、所享的善而心怀不平。「第六，骄傲」——hyperephania，在自己的臆想中把自己高举在别人之上，又以轻蔑鄙视的眼光看人。「第七，狂妄」——aphrosynē，即轻率鲁莽、不加思索；有人特别将其解为虚荣的自夸——圣保罗称之为「狂妄」（林后 11:1、19），因它在此与「骄傲」并列；我倒认为它是指那种言语行事上的鲁莽——许多祸患由此而生。「恶念」列在首位，作为我们一切犯禁之源头；「狂妄」列在末后，作为我们一切疏忽之源头。论到这一切，他总结说（可 7:23）：1. 它们「都是从里面出来」的——出自那败坏的本性、属肉体的心思、心中的恶藏；故此说「里面是极其邪恶的」实不为过——既这一切都从里面出来，怎能不是如此呢。2. 它们「能污秽人」——使人不配与神相交，在良心中留下污点；若不治死、不连根拔除，必将人关在新耶路撒冷之外，「凡不洁净的，总不得进那城」。
Original en inglés
The Traditions of the Elders; The Worst Defilement from Within
¹ Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.
² And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.
³ For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.
⁴ And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.
⁵ Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
⁶ He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.
⁷ Howbeit in vain do they worship me, teaching for doctrines the commandments of men.
⁸ For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.
⁹ And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
¹⁰ For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death:
¹¹ But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.
¹² And ye suffer him no more to do ought for his father or his mother;
¹³ Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
¹⁴ And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand:
¹⁵ There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.
¹⁶ If any man have ears to hear, let him hear.
¹⁷ And when he was entered into the house from the people, his disciples asked him concerning the parable.
¹⁸ And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him;
¹⁹ Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?
²⁰ And he said, That which cometh out of the man, that defileth the man.
²¹ For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,
²² Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:
²³ All these evil things come from within, and defile the man.
One great design of Christ's coming, was, to set aside the ceremonial law which God made, and to put an end to it; to make way for which he begins with the ceremonial law which men had made, and added to the law of God's making, and discharges his disciples from the obligation of that; which here he doth fully, upon occasion of the offence which the Pharisees took at them for the violation of it. These Pharisees and scribes with whom he had this argument, are said to come from Jerusalem down to Galilee—fourscore or a hundred miles, to pick quarrels with our Saviour there, where they supposed him to have the greatest interest and reputation. Had they come so far to be taught by him, their zeal had been commendable; but to come so far to oppose him, and to check the progress of his gospel, was great wickedness. It should seem that the scribes and Pharisees at Jerusalem pretended not only to a pre-eminence above, but to an authority over, the country clergy, and therefore kept up their visitations and sent inquisitors among them, as they did to John when he appeared, Joh 1:19.
Now in this passage we may observe,
I. What the tradition of the elders was: by it all were enjoined to wash their hands before meat; a cleanly custom, and no harm in it; and yet as such to be over-nice in it discovers too great a care about the body, which is of the earth; but they placed religion in it, and would not leave it indifferent, as it was in its own nature; people were at their liberty to do it or not to do it; but they interposed their authority, and commanded all to do it upon pain of excommunication; this they kept up as a tradition of the elders. The Papists pretend to a zeal for the authority and antiquity of the church and its canons, and talk much of councils and fathers, when really it is nothing but a zeal for their own wealth, interest, and dominion, that governs them; and so it was with the Pharisees.
We have here an account of the practice of the Pharisees and all the Jews, Mk 7:3,4. 1. They washed their hands oft; they washed them, pygme; the critics find a great deal of work about that word, some making it to denote the frequency of their washing (so we render it); others think it signifies the pains they took in washing their hands; they washed with great care, they washed their hands to their wrists (so some); they lifted up their hands when they were wet, that the water might run to their elbows. 2. They particularly washed before they ate bread; that is, before they sat down to a solemn meal; for that was the rule; they must be sure to wash before they ate the bread on which they begged a blessing. "Whosoever eats the bread over which they recite the benediction, Blessed be he that produceth bread, must wash his hands before and after," or else he was thought to be defiled. 3. They took special care, when they came in from the markets, to wash their hands; from the judgment-halls, so some; it signifies any place of concourse where there were people of all sorts, and, it might be supposed, some heathen or Jews under a ceremonial pollution, by coming near to whom they thought themselves polluted; saying, Stand by thyself, come not near me, I am holier than thou, Isa 65:5. They say, The rule of the rabbies was—That, if they washed their hands well in the morning, the first thing they did, it would serve for all day, provided they kept alone; but, if they went into company, they must not, at their return, either eat or pray till they had washed their hands; thus the elders gained a reputation among the people for sanctity, and thus they exercised and kept up an authority over their consciences. 4. They added to this the washing of cups, and pots, and brazen vessels, which they suspected had been made use of by heathens, or persons polluted; nay, and the very tables on which they ate their meat. There were many cases in which, by the law of Moses, washings were appointed; but they added to them, and enforced the observation of their own impositions as much as of God's institutions.
II. What the practice of Christ's disciples was; they knew what the law was, and the common usage; but they understood themselves so well that they would not be bound up by it: they ate bread with defiled, that is, with unwashen, hands, Mk 7:2. Eating with unwashen hands they called eating with defiled hands; thus men keep up their superstitious vanities by putting every thing into an ill name that contradicts them. The disciples knew (it is probable) that the Pharisees had their eye upon them, and yet they would not humour them by a compliance with their traditions, but took their liberty as at other times, and ate bread with unwashen hands; and herein their righteousness, however it might seem to come short, did really exceed, that of the scribes and Pharisees, Mt 5:20.
III. The offence which the Pharisees took at this; They found fault (Mk 7:2); they censured them as profane, and men of a loose conversation, or rather as men that would not submit to the power of the church, to decree rites and ceremonies, and were therefore rebellious, factious, and schismatical. They brought a complaint against them to their Master, expecting that he should check them, and order them to conform; for they that are fond of their own inventions and impositions, are commonly ready to appeal to Christ, as if he should countenance them, and as if his authority must interpose for the enforcing of them, and the rebuking of those that do not comply with them. They do not ask, Why do not thy disciples do as we do? (Though that was what they meant, coveting to make themselves the standard.) But, Why do not they walk according to the tradition of the elders? Mk 7:5. To which it was easy to answer, that, by receiving the doctrine of Christ, they had more understanding than all their teachers, yea more than the ancients, Ps 119:99,100.
IV. Christ's vindication of them; in which,
1. He argues with the Pharisees concerning the authority by which this ceremony was imposed; and they were the fittest to be discoursed with concerning that, who were the great sticklers for it: but this he did not speak of publicly to the multitude (as appears by his calling the people to him, Mk 7:14) lest he should have seemed to stir them up to faction and discontent at their governors; but addressed it as a reproof to the persons concerned: for the rule is, Suum cuique—Let every one have his own.
(1.) He reproves them for their hypocrisy in pretending to honour God, when really they had no such design in their religious observances (Mk 7:6,7); They honour me with their lips, they pretend it is for the glory of God that they impose those things, to distinguish themselves from the heathen; but really their heart is far from God, and is governed by nothing but ambition and covetousness. They would be thought hereby to appropriate themselves as a holy people to the Lord their God, when really it is the furthest thing in their thought. They rested in the outside of all their religious exercises, and their hearts were not right with God in them, and this was worshipping God in vain; for neither was he pleased with such sham-devotions, nor were they profited by them.
(2.) He reproves them for placing religion in the inventions and injunctions of their elders and rulers; They taught for doctrines the traditions of men. When they should have been pressing upon people the great principles of religion, they were enforcing the canons of their church, and judged of people's being Jews or no, according as they did, or did not, conform to them, without any consideration had, whether they lived in obedience to God's laws or no. It was true, there were divers washings imposed by the law of Moses (Heb 9:10), which were intended to signify that inward purification of the heart from worldly fleshly lusts, which God requires as absolutely necessary to our communion with him; but, instead of providing the substance, they presumptuously added to the ceremony, and were very nice in washing pots and cups; and observe, he adds, Many other such like things ye do, Mk 7:8. Note, Superstition is an endless thing. If one human invention and institution be admitted, though seemingly ever so innocent, as this of washing hands, behold, a troop comes, a door is opened for many other such things.
(3.) He reproves them for laying aside the commandment of God, and overlooking that, not urging that in their preaching, and in their discipline conniving at the violation of that, as if that were no longer of force, Mk 7:8. Note, It is the mischief of impositions, that too often they who are zealous for them, have little zeal for the essential duties of religion, but can contentedly see them laid aside. Nay, they rejected the commandment of God, Mk 7:9. He do fairly disannul and abolish the commandment of God; and even by your traditions make the word of God of no effect, Mk 7:13. God's statutes shall not only lie forgotten, as antiquated obsolete laws, but they shall, in effect, stand repealed, that their traditions may take place. They were entrusted to expound the law, and to enforce it; and, under pretence of using that power, they violated the law, and dissolved the bonds of it; destroying the text with the comment.
This he gives them a particular instance of, and a flagrant one—God commanded children to honour their parents, not only by the law of Moses, but, antecedent to that, by the law of nature; and whoso revileth, or speaketh evil of, father or mother, let him die the death, Mk 7:10. Hence it is easy to infer, that it is the duty of children, if their parents be poor, to relieve them, according to their ability; and if those children are worthy to die, that curse their parents, much more those that starve them. But if a man will but conform himself in all points to the tradition of the elders, they will find him out an expedient by which he may be discharged from this obligation, Mk 7:11. If his parents be in want and he has wherewithal to help them, but has no mind to do it, let him swear by the Corban, that is, by the gold of the temple, and the gift upon the altar, that his parents shall not be profited by him, that he will not relieve them; and, if they ask any thing of him, let him tell them this, and it is enough; as if by the obligation of this wicked vow he had discharged himself from the obligation of God's holy law; thus Dr. Hammond understands it: and it is said to be an ancient canon of the rabbin, That vows take place in things commanded by the law, as well as in things indifferent; so that, if a man make a vow which cannot be ratified without breaking a commandment, the vow must be ratified, and the commandment violated; so Dr. Whitby. Such doctrine as this the Papists teach, discharging children from all obligation to their parents by their monastic vows, and their entrance into religion, as they call it. He concludes, Any many such like things do ye. Where will men stop, when once they have made the word of God give way to their tradition? These eager imposers of such ceremonies, at first only made light of God's commandments in comparison with their traditions, but afterward made void God's commandments, if they stood in competition with them. All this, in effect, Isaiah prophesied of them; what he said of the hypocrites of his own day, was applicable to the scribes and Pharisees, Mk 7:6. Note, When we see, and complain of, the wickedness of the present times, yet we do not enquire wisely of that matter, if we say that all the former days were better than these, Ec 7:10. The worst of hypocrites and evil doers have had their predecessors.
2. He instructs the people concerning the principles upon which this ceremony was grounded. It was requisite that this part of his discourse should be public, for it related to daily practice, and was designed to rectify a great mistake which the people were led into by their elders; he therefore called the people unto him (Mk 7:14), and bid them hear and understand. Note, It is not enough for the common people to hear, but they must understand what they hear. When Christ would run down the tradition of the Pharisees about washing before meat, he strikes at the opinion which was the root of it. Note, Corrupt customs are best cured by rectifying corrupt notions.
Now that which he goes about to set them right in, is, what the pollution is, which we are in danger of being damaged by, Mk 7:15. (1.) Not by the meat we eat, though it be eaten with unwashen hands; that is but from without, and goes through a man. But, (2.) It is by the breaking out of the corruption that is in our hearts; the mind and conscience are defiled, guilt is contracted, and we become odious in the sight of God by that which comes out of us; our wicked thoughts and affections, words and actions, these defile us, and these only. Our care must therefore be, to wash our heart from wickedness.
3. He gives his disciples, in private, an explication of the instructions he gave the people. They asked him, when they had him by himself, concerning the parable (Mk 7:17); for to them, it seems, it was a parable. Now, in answer to their enquiry, (1.) He reproves their dulness; "Are ye so without understanding also? Are ye dull also, as dull as the people that cannot understand, as dull as the Pharisees that will not? Are ye so dull?" He doth not expect they should understand every thing; "But are ye so weak as not to understand this?" (2.) He explains this truth to them, that they might perceive it, and then they would believe it, for it carried its own evidence along with it. Some truths prove themselves, if they be but rightly explained and apprehended. If we understand the spiritual nature of God and of his law, and what it is that is offensive to him, and disfits us for communion with him, we shall soon perceive, [1.] That that which we eat and drink cannot defile us, so as to call for any religious washing; it goes into the stomach, and passes the several digestions and secretions that nature has appointed, and what there may be in it that is defiling is voided and gone; meats for the belly, and the belly for meats, but God shall destroy both it and them. But, [2.] It is that which comes out from the heart, the corrupt heart, that defiles us. As by the ceremonial law, whatsoever (almost) comes out of a man, defiles him (Le 15:2, De 23:13), so what comes out from the mind of a man is that which defiles him before God, and calls for a religious washing (Mk 7:21); From within, out of the heart of men, which they boast of the goodness of, and think is the best part of them, thence that which defiles proceeds, thence comes all the mischief. As a corrupt fountain sends forth corrupt streams, so doth a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all those wicked words and actions which are produced by them. Divers particulars are specified, as in Matthew; we had one there, which is not here, and that is, false witness-bearing; but seven are mentioned here, to be added to those we had there. First, Covetousnesses, for it is plural; pleonexiai—immoderate desires of more of the wealth of the world, and the gratifications of sense, and still more, still crying, Give, give. Hence we read of a heart exercised with covetous practices, 2Pe 2:14. Secondly, Wickedness—poneriai; malice, hatred, and ill-will, a desire to do mischief, and a delight in mischief done. Thirdly, Deceit; which is wickedness covered and disguised, that it may be the more securely and effectually committed. Fourthly, Lasciviousness; that filthiness and foolish talking which the apostle condemns; the eye full of adultery, and all wanton dalliances. Fifthly, The evil eye; the envious eye, and the covetous eye, grudging others the good we give them, or do for them (Pr 23:6), or grieving at the good they do or enjoy. Sixthly, Pride—hyperephania; exalting ourselves in our own conceit above others, and looking down with scorn and contempt upon others. Seventhly, Foolishness—aphrosyne; imprudence, inconsideration; some understand it especially of vainglorious boasting, which St. Paul calls foolishness (2Co 11:1,19), because it is here joined with pride; I rather take it for that rashness in speaking and acting, which is the cause of so much evil. Ill-thinking is put first, as that which is the spring of all our commissions, and unthinking put last, as that which is the spring of all our omissions. Of all these he concludes (Mk 7:23), 1. That they come from within, from the corrupt nature, the carnal mind, the evil treasure in the heart; justly is it said, that the inward part is very wickedness, it must needs be so, when all this comes from within. 2. That they defile the man; they render a man unfit for communion with God, they bring a stain upon the conscience; and, if not mortified and rooted out, will shut men out of the new Jerusalem, into which no unclean thing shall enter.
24-30
The Syrophenician Woman
简体中文
叙利非尼基妇人
²⁴ 耶稣从那里起身，往推罗、西顿的境内去，进了一家，不愿意人知道，却隐藏不住。 ²⁵ 当下，有一个妇人，她的小女儿被污鬼附着，听见耶稣的事，就来俯伏在他脚前。 ²⁶ 这妇人是希腊人，属叙利非尼基族。她求耶稣从她女儿身上赶出那鬼。 ²⁷ 耶稣对她说：「让儿女们先吃饱，不好拿儿女的饼丢给狗吃。」 ²⁸ 妇人回答说：「主啊，不错；但是狗在桌子底下也吃孩子们的碎渣儿。」 ²⁹ 耶稣对她说：「因这句话，你回去吧；鬼已经离开你的女儿了。」 ³⁰ 她就回家去，见小孩子躺在床上，鬼已经出去了。
请看，一、基督何等谦卑地乐意隐藏自己。从未有一人在加利利如他那样被人如此高举；所以为要教导我们——虽不推辞任何行善的机会，却不可贪恋众人的称赞——他从那里起身，「往推罗、西顿的境内去」，那里少有人认识他；他进了不是会堂、不是人群聚集之处，而是进了一家私人住宅，「不愿意人知道」；因为论到他的预言说：「他不争竞，不喧嚷；街上也没有人听见他的声音。」并非他不愿意在此如别处一样讲道医病，而是要人行了寻求，他才肯施。「他不争竞、不喧嚷」。请注意，有显身的时候，也有退隐的时候。或者，他不愿被人知道，是因为他正处在推罗、西顿的边境，在外邦人中间；他向以色列支派所要作他们荣耀的，并不肯向他们那样显明自己。
二、他虽然如此，却仍何等恩典地乐意显明自己。他虽然不愿把神迹医治的丰收带到那些地方，却似乎特意前来撒下一把，让此处所记的这一件落下。「却隐藏不住」；因为灯虽可放在斗底下，太阳却不能。基督太为人所知，无论在哪里都不能长久隐藏；他受膏的「喜乐之油」，如同右手中的膏油，自然显露其香，使满屋充满香气。那些只听见他名声的人，一与他交谈，必立刻说：「这必是耶稣。」如今请看，
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一个在困苦患难中的穷妇人来就近他。她是外邦人，是希腊人，「在以色列国民以外，在所应许的诸约上是局外人」；按出身是叙利非尼基人，丝毫未归依犹太教；她有一个女儿，一个小女儿，「被污鬼附着」。年幼的孩子竟受这许多、这样重的灾祸！她求告的方式：（1）极其谦卑、恳切、执着；「她听见耶稣的事，就来俯伏在他脚前」。请注意，那要从基督得怜悯的人，必须把自己交在他脚前；把自己交托给他，在他面前谦卑，并甘心受他治理。基督从未曾把俯伏在他脚前的人推开——那心中战兢、不敢投在他怀里的软弱灵魂，正可俯伏在他脚前。（2）极其明确；她把所求的告诉他。基督容许穷苦求告的人在他面前这样坦白；她「求耶稣从她女儿身上赶出那鬼」（可 7:26）。请注意，我们能为儿女向基督求的最大福气，就是求他粉碎撒但的权势——就是罪的权势——在他们心中的作为；特别要求他赶出那「污鬼」，好叫他们成为圣灵的殿，使他住在他们里面。
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他对这求告所给的挫折（可 7:27）：他对她说：「让儿女们先吃饱」——让犹太人先得他们所需要的、为他们所行的神迹，因为他们是神特别拣选的子民；不要把那为他们所预备的，丢给那些不在神家中、对他们既无那样的认识也无那样的关系的人——他们「比起他们如同狗」，卑鄙亵渎，又「向他们如狗」，向他们呲牙，恶意相待，随时要害他们。请注意，基督既知道穷苦求告者的信心是坚固的，有时也喜悦试炼它、把它拉到极致。但他说「让儿女们先吃饱」，暗示外邦人也有怜悯为他们存留，且并不遥远；因为犹太人已经开始对基督的福音感到厌倦，其中有人已经求他「离开他们的境界」。儿女开始玩弄他们的食物，他们所丢弃的、所厌恶的，对外邦人倒是一席盛宴。使徒正是照这原则而行——「让儿女们先吃饱」，让犹太人先得机会；他们既满心厌恶这蜂房的蜜，「看哪，我们就转向外邦人去！」
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她如何把基督这话反过来为己用——这话原是于她不利的，她却加以善用，使之转而有利于己（可 7:28）。她说：「主啊，不错——我承认『儿女的饼不该丢给狗』这话是真的；但狗从未被禁止吃那饼的『碎渣儿』，那些本是属于它们的，它们也获准『在桌子底下』占一个位置，好随时领受。我所求的，不是一块饼，不是，连一片也不是，只是碎渣儿；这碎渣儿求你不要拒绝给我。」她这样说，并非轻看那恩惠、不以为意，而是称赞她所听见犹太人所得享的神迹医治何其丰盛——与之相比，单独一次医治不过如同碎渣儿。外邦人不像犹太人那样成群而来：「我只一个人来。」或许她曾听见基督近来一次给五千人吃饱的事，其后即使收拾了剩下的零碎，也必还剩下些碎渣儿给狗吃。
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基督随即应允了她的所求。她既如此谦卑、如此恳切，他便说：「因这句话，你回去吧——你必得着你所要的，鬼已经离开你的女儿了」（可 7:29）。这鼓励我们「祷告」却「不灰心」，恒切祷告，毫不怀疑终必得胜；「这默示……虽然迟延，还要等候；因为必然临到，不再迟延」。基督说那事「已经成了」，事便成了；正如别的时候他说「成了」一般；因为（可 7:30）她回到家里，倚靠基督的话，相信女儿已经痊愈，便果然如此发现——「鬼已经出去了」。请注意，基督能从远处制伏撒但；并不只在被鬼附的人看见他的时候才屈服于他的权能（如可 3:11），就是看不见他的时候也是如此，因为主的灵不受拘束，也不受界限。她发现女儿并非翻滚挣扎，而是十分安静地「躺在床上」，安然歇息；等着母亲回来，要与她同喜乐，因她「病得这样奇妙的好了」。
Original en inglés
The Syrophenician Woman
²⁴ And from thence he arose, and went into the borders of Tyre and Sidon, and entered into a house, and would have no man know it: but he could not be hid.
²⁵ For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:
²⁶ The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.
²⁷ But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs.
²⁸ And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.
²⁹ And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.
³⁰ And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
See here, I. How humbly Christ was pleased to conceal himself. Never man was so cried up as he was in Galilee, and therefore, to teach us, though not to decline any opportunity of doing good, yet not to be fond of popular applause, he arose from thence, and went into the borders of Tyre and Sidon, where he was little known; and there he entered, not into a synagogue, or place of concourse, but into a private house, and he would have no man to know it; because it was foretold concerning him, He shall not strive nor cry, neither shall his voice be heard in the streets. Not but that he was willing to preach and heal here as well as in other places, but for this he would be sought unto. Note, As there is a time to appear, so there is a time to retire. Or, he would not be known, because he was upon the borders of Tyre and Sidon, among Gentiles, to whom he would not be so forward to show himself as to the tribes of Israel, whose glory he was to be.
II. How graciously he was pleased to manifest himself, notwithstanding. Though he would not carry a harvest of miraculous cures into those parts, yet, it should seem, he came on purpose to drop a handful, to let fall this one which we have here an account of. He could not be hid; for, though a candle may be put under a bushel, the sun cannot. Christ was too well known to be long incognito—hid, any where; the oil of gladness which he was anointed with, like ointment of the right hand, would betray itself, and fill the house with its odours. Those that had only heard his fame, could not converse with him, but they would soon say, "This must be Jesus." Now observe,
1. The application made to him by a poor woman in distress and trouble. She was a Gentile, a Greek, a stranger to the commonwealth of Israel, an alien to the covenant of promise; she was by extraction a Syrophenician, and not in any degree proselyted to the Jewish religion; she had a daughter, a young daughter, that was possessed with the devil. How many and grievous are the calamities that young children are subject to! Her address was, (1.) Very humble, pressing, and importunate; She heard of him, and came, and fell at his feet. Note, Those that would obtain mercy from Christ, must throw themselves at his feet; must refer themselves to him, humble themselves before him, and give up themselves to be ruled by him. Christ never put any from him, that fell at his feet, which a poor trembling soul may do, that has not boldness and confidence to throw itself into his arms. (2.) It was very particular; she tells him what she wanted. Christ gave poor supplicants leave to be thus free with him; she besought him that he would cast forth the devil out of her daughter, Mk 7:26. Note, The greatest blessing we can ask of Christ for our children is, that he would break the power of Satan, that is, the power of sin, in their souls; and particularly, that he would cast forth the unclean spirit, that they may be temples of the Holy Ghost, and he may dwell in them.
2. The discouragement he gave to this address (Mk 7:27); He said unto her, "Let the children first be filled; let the Jews have all the miracles wrought for them, that they have occasion for, who are in a particular manner God's chosen people; and let not that which was intended for them, be thrown to those who are not of God's family, and who have not that knowledge of him, and interest in him, which they have, and who are as dogs in comparison of them, vile and profane, and who are as dogs to them, snarling at them, spiteful toward them, and ready to worry them." Note, Where Christ knows the faith of poor supplicants to be strong, he sometimes delights to try it, and put it to the stretch. But his saying, Let the children first be filled, intimates that there was mercy in reserve for the Gentiles, and not far off; for the Jews began already to be surfeited with the gospel of Christ, and some of them had desired him to depart out of their coasts. The children begin to play with their meat, and their leavings, their loathings, would be a feast for the Gentiles. The apostles went by this rule, Let the children first be filled, let the Jews have the first offer; and if their full souls loathe this honeycomb, Lo, we turn to the Gentiles!
3. The turn she gave to this word of Christ, which made against her, and her improvement of it, to make for her, Mk 7:28. She said, "Yes, Lord, I own it is true that the children's bread ought not to be cast to the dogs; but they were never denied the crumbs of that bread, nay it belongs to them, and they are allowed a place under the table, that they may be ready to receive them. I ask not for a loaf, no, nor for a morsel, only for a crumb; do not refuse me that." This she speaks, not as undervaluing the mercy, or making light of it in itself, but magnifying the abundance or miraculous cures with which she heard the Jews were feasted, in comparison with which a single cure was but as a crumb. Gentiles do not come in crowds, as the Jews do; I come alone. Perhaps she had heard of Christ's feeding five thousand lately at once, after which, even when they had gathered up the fragments, there could not but be some crumbs left for the dogs.
4. The grant Christ thereupon made of her request. Is she thus humble, thus earnest? For this saying, Go thy way, thou shalt have what thou camest for, the devil is gone out of thy daughter, Mk 7:29. This encourages us to pray and not to faint, to continue instant in prayer, not doubting but to prevail at last; the vision at the end shall speak, and not lie. Christ's saying that is was done, did it effectually, as at other times his saying, Let it be done; for (Mk 7:30) she came to her house, depending upon the word of Christ, that her daughter was healed, and so she found it, the devil was gone out. Note, Christ can conquer Satan at a distance; and it was not only when the demoniacs saw him, that they yielded to his power (as Mk 3:11), but when they saw him not, for the Spirit of the Lord is not bound, nor bounded. She found her daughter not in any toss or agitation, but very quietly laid on the bed, and reposing herself; waiting for her mother's return, to rejoice with her, that she was so finely well.
31-37
The Cure of a Deaf and Dumb Person
简体中文
医治一个耳聋舌结的人
³¹ 耶稣又离了推罗西顿的境界，经过低加波利，来到加利利的海边。 ³² 有人带着一个耳聋舌结的人，来见耶稣，求他按手在他身上。 ³³ 耶稣领他离开众人，到一边去。就用指头探他的耳朵，吐唾沫抹他的舌头， ³⁴ 望天叹息，对他说，以法大，就是说，开了罢。 ³⁵ 他的耳朵就开了，舌结也解了，说话也清楚了。 ³⁶ 耶稣嘱咐他们，不要告诉人。但他越发嘱咐，他们越发传扬开了， ³⁷ 众人分外希奇，说，他所作的事都好。他连聋子也叫他们听见，哑吧也叫他们说话。
我们的主耶稣很少在一地久留，因他知道自己的工作何在，并随其变迁而专心从事。他医好了迦南妇人的女儿，便在那一带作完了当作的工，于是立即离开那些地方，回到加利利海边——他常驻之处；但他并非径直而来，却绕道经过低加波利的境界——那地多在约但河对岸；我们的主耶稣周流四方行善时，就是如此长途跋涉。
如今我们在此看到基督所行的一件医治，是别的福音书所没有记载的：医好一个耳聋且舌结的人。
一、他的情形堪怜（可7:32）。有人带着一个耳聋的人到他面前；有人以为是生来耳聋，那么他自然也是哑的；有人以为是因病或灾祸而致聋，或至少听觉迟钝；并且他舌结。希腊文作 mogilalos；有人以为他完全不能说话；有人以为他说话甚艰难，听者几乎听不明白。他舌头被绑，完全不适合与人交往，既失交往之乐，也失其益；他既无听见人谈论的满足，也无表达自己心意的满足。我们当借此为神保全我们的听觉而感谢他，尤其叫我们能听神的话语；也为他保全我们的言语而感谢他，尤其叫我们能颂赞神；又当怜恤那些耳聋或哑的人，以极大的温柔待他们。带这可怜人到基督面前的人，求他按手在他身上，像先知为奉主名祝福之人所作的那样。经上不是说他求他医治他，而是求他按手在他身上——就是求他顾念他的情形，运用他的能力，随他旨意而行。
二、他的医治是庄重的，其中一些情节也独特。
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基督领他离开众人（可7:33）。寻常他行神迹是当众公开行的，以显明这些神迹经得起最严密的考察；但这事他私下作，表明他不求自己的荣耀，并要教导我们避免一切沾染炫耀之气的事。我们当学基督的谦卑，在没有别眼看见之处行善，只有那全是眼的他看见。
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在这次医治中，他比寻常用了更多有意义的动作。（1）他用指头探他的耳朵，仿佛要冲洗它们，把堵住的东西取出来。（2）他吐唾沫在自己的指头上，再抹他的舌头，仿佛要润湿他的口，松开他舌头的束缚；这些都不是丝毫有助于医治的原因，只是他运用自己里面医治之能力的记号，为要鼓励他和带他来之人的信心。这运用全出于他自己——是他自己的指头探入他的耳，是他自己的唾沫抹在他的舌上；因为他独自医治。
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他望天，将他所行的归荣耀给父；因他求父的喜悦，行父的旨意，并且作为中保，他倚靠父而行，眼目望着父。如此他表明：他是借着属天的大能——他作为天上的主所带来、从天带来的能力——作这事；因为能听的耳，能看的眼，都是耶和华所造的，他也能重新造这两样。他也借此引导他这位虽不能听却能看的病人，仰望天上求帮助。舌头结巴的摩西也被指引望向那一方（出4:11）：「谁造人的口呢？谁使人口哑、耳聋、目明、眼瞎呢？岂不是我耶和华么？」
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他叹息——并非他发现行这神迹、或从父得这能力有何难处，而是借此表达他对人生苦难的怜悯，对受苦者在苦难中的同情，正如他自己体恤人的软弱一般。至于这人，他叹息——不是因为他不愿施这恩，或勉强为之；而是因为他既得回言语，将面临许多试探，并易犯许多罪——舌头之罪，是他先前所没有的。他宁可仍然舌结，除非他有恩典能用嚼环勒住他的口（诗39:1）。
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他说：「以法大」——就是*「开了罢。」* 这毫无咒语或符语之嫌，不像那些交鬼的人发声如细微（赛8:19）。基督说话有权柄，能力随话而行。「开了罢」 涉及医治的两面：「让耳朵**开了，让嘴唇**开了，让他自由地听、自由地说，解开他的束缚」；效果也相称（可7:35）：他的耳朵立时开了，舌结也解了，一切复原；他一得听觉和言语，就有蒙福的耶稣在他身旁与他相交，何等有福。
这医治是：（1）基督是弥赛亚的明证；因为曾预言借他的能力，聋子的耳必开通，哑吧的舌头必能歌唱（赛35:5-6）。（2）这是他的福音在人心中运行的一个样本。福音的大命令、基督对可怜罪人的大恩典，就是*「以法大——开了罢」。格罗修（Grotius）如此应用：心灵内在的阻碍，被基督的灵除去，正如那些身体的阻碍被他有权能的话除去。他开人的心*——像开吕底亚的心那样，借此开人的耳朵领受神的话语，又开人的口祷告赞美。
- 他吩咐这事当极隐秘，却成为极公开。（1）这是他的谦卑——他嘱咐他们不要告诉人（可7:36）。大多数人都要张扬自己的善行，或至少要别人张扬；但基督虽自己绝无被抬高之险，却因我们容易如此，便在称赞与喝彩上，也在别的事上，为我们留下舍己的榜样。我们当以行善为乐，却不可因行善为人所知而快乐。（2）这是他们的热心——他虽嘱咐他们不说，他们却在他尚未要公开之前就张扬开来。但他们出于诚意，所以这与其说是悖逆，不如说是出于不智（可7:36）。然而传扬的人和听见的人都分外希奇——希腊文作 hyperperissos——「过于极处」；他们大受感动，人人都这样说，这是众口一词的判断：「他所作的事都好」（可7:37）；那些恨恶他、逼迫他如作恶之人的，反倒为他作见证：他不仅没有作恶，而且作了许多善事，并且作得美好、谦卑、敬虔，全然白白地——无银无价——而作，这更增添了善行的光彩。他连聋子也叫他们听见，哑吧也叫他们说话；这是好——对他们好，对他们的亲人好——他们本是亲人的重担；所以那些说他是非的人，无可推诿。
Original en inglés
The Cure of a Deaf and Dumb Person
³¹ And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.
³² And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.
³³ And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;
³⁴ And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.
³⁵ And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.
³⁶ And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;
³⁷ And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Our Lord Jesus seldom staid long in a place, for he knew where his work lay, and attended the changes of it. When he had cured the woman of Canaan's daughter, he had done what he had to do in that place, and therefore presently left those parts, and returned to the sea of Galilee, whereabout his usual residence was; yet he did not come directly thither, but fetched a compass through the midst of the coasts of Decapolis, which lay mostly on the other side Jordan; such long walks did our Lord Jesus take, when he went about doing good.
Now here we have the story of a cure that Christ wrought, which is not recorded by any other of the evangelists; it is of one that was deaf and dumb.
I. His case was sad, Mk 7:32. There were those that brought to him one that was deaf; some think, born deaf, and then he must be dumb of course; others think that by some distemper or disaster he was become deaf, or, at least, thick of hearing; and he had an impediment in his speech. He was mogilalos; some think that he was quite dumb; others, that he could not speak but with great difficulty to himself, and so as scarcely to be understood by those that heard him. He was tongue-tied, so that he was perfectly unfit for conversation, and deprived both of the pleasure and of the profit of it; he had not the satisfaction either of hearing other people talk, or of telling his own mind. Let us take occasion from hence to give thanks to God for preserving to us the sense of hearing, especially that we may be capable of hearing the word of God; and the faculty of speech, especially that we may be capable of speaking God's praises; and let us look with compassion upon those that are deaf or dumb, and treat them with great tenderness. They that brought this poor man to Christ, besought him that he would put his hand upon him, as the prophets did upon those whom they blessed in the name of the Lord. It is not said, They besought him to cure him, but to put his hand upon him, to take cognizance of his case, and put forth his power to do to him as he pleased.
II. His cure was solemn, and some of the circumstances of it were singular.
1. Christ took him aside from the multitude, Mk 7:33. Ordinarily, he wrought his miracles publicly before all the people, to show that they would bear the strictest scrutiny and inspection; but this he did privately, to show that he did not seek his own glory, and to teach us to avoid every thing that savours of ostentation. Let us learn of Christ to be humble, and to do good where no eye sees, but his that is all eye.
2. He used more significant actions, in the doing of this cure, than usual. (1.) He put his fingers into his ears, as if he would syringe them, and fetch out that which stopped them up. (2.) He spit upon his own finger, and then touched his tongue, as if he would moisten his mouth, and so loosen that with which his tongue was tied; these were no causes that could in the least contribute to his cure, but only signs of the exerting of that power which Christ had in himself to cure him, for the encouraging of his faith, and theirs that brought him. The application was all from himself, it was his own fingers that he put into his ears, and his own spittle that he put upon his tongue; for he alone heals.
3. He looked up to heaven, to give his Father the praise of what he did; for he sought his praise, and did his will, and, as Mediator, acted in dependence on him, and with an eye to him. Thus he signified that it was by a divine power, a power her had as the Lord from heaven, and brought with him thence, that he did this; for the hearing ear and the seeing eye the Lord has made, and can remake even both of them. He also hereby directed his patient who could see, though he could not hear, to look up to heaven for relief. Moses with his stammering tongue is directed to look that way (Ex 4:11); Who hath made man's mouth? Or who maketh the dumb or deaf, or the seeing or the blind? Have not I the Lord?
4. He sighed; not as if he found any difficulty in working this miracle, or obtaining power to do it from his father; but thus he expressed his pity for the miseries of human life, and his sympathy with the afflicted in their afflictions, as one that was himself touched with the feeling of their infirmities. And as to this man, he sighed, not because he was loth to do him this kindness, or did it with reluctancy; but because of the many temptations which he would be exposed to, and the sins he would be in danger of, the tongue-sins, after the restoring of his speech to him, which before he was free from. He had better be tongue-tied still, unless he have grace to keep his mouth as with a bridle, Ps 39:1.
5. He said, Ephphatha; that is, Be opened. This was nothing that looked like spell or charm, such as they used, who had familiar spirits, who peeped and muttered, Isa 8:19. Christ speaks as one having authority, and power went along with the word. Be opened, served both parts of the cure; "Let the ears be opened, let the lips be opened, let him hear and speak freely, and let the restraint be taken off;" and the effect was answerable (Mk 7:35); Straightway his ears were opened, and the string of his tongue was loosed, and all was well: and happy he who, as soon as he had his hearing and speech, had the blessed Jesus so near him to converse with.
Now this cure was, (1.) A proof of Christ's being the Messiah; for it was foretold that by his power the ears of the deaf should be unstopped, and the tongue of the dumb should be made to sing, Isa 35:5,6. (2.) It was a specimen of the operations of his gospel upon the minds of men. The great command of the gospel, and grace of Christ to poor sinners, is Ephphatha-Be opened. Grotius applies it thus, that the internal impediments of the mind are removed by the Spirit of Christ, as those bodily impediments were by the word of his power. He opens the heart, as he did Lydia's, and thereby opens the ear to receive the word of God, and opens the mouth in prayer and praises.
6. He ordered it to be kept very private, but it was made very public (1.) It was his humility, that he charged them they should tell no man, Mk 7:36. Most men will proclaim their own goodness, or, at least, desire that others should proclaim it; but Christ, though he was himself in no danger of being puffed up with it, knowing that we are, would thus set us an example of self-denial, as in other things, so especially in praise and applause. We should take pleasure in doing good, but not in its being known. (2.) It was their zeal, that, though he charged them to say nothing of it, yet they published it, before Christ would have had it published. But they meant honestly, and therefore it is to be reckoned rather an act of indiscretion than an act of disobedience, Mk 7:36. But they that told it, and they that heard it, were beyond measure astonished, hyperperissos—more than above measure; they were exceedingly affected with it, and this was said by every body, it was the common verdict, He hath done all things well (Mk 7:37); whereas there were those that hated and persecuted him as an evil-doer, they are ready to witness for him, not only that he has done no evil, but that he has done a great deal of good, and has done it well, modestly and humbly, and very devoutly, and all gratis, without money and without price, which added much to the lustre of his good works. He maketh both the deaf to hear, and the dumb to speak; and that is well, it is well for them, it is well for their relations, to whom they had been a burthen; and therefore they are inexcusable who speak ill of him.
在本章中我们有：一、基督与文士和法利赛人关于不洗手吃饭的辩论（可7:1-13）；以及他在那次场合向众人所作的必要教训，并向门徒进一步解释（可7:14-23）。二、他医治了那被鬼附的迦南妇人的女儿（可7:24-30）。三、他医治了一个耳聋舌结的人（可7:31-37）。