1
Mr 7:1-23.
英文原文
Mr 7:1-23.
DISCOURSE ON CEREMONIAL POLLUTION. ( =
Mt 15:1-20).
See on
Mt 15:1-20.
24
Mr 7:24-37.
Mr 7:24-37.
叙利腓尼基妇人与她的女儿——一个聋哑人得医治。 ( =
Mt 15:21-31)。
叙利腓尼基妇人与她的女儿
(Mr 7:24-30)。
这一段叙事的开头几句表明,这件事在时间上紧接前文。
24. 耶稣从那里起身,往——或「往……的边境」。
推罗、西顿的境内去——这是两大腓尼基海港,但此处泛指那地全境,耶稣如今来到其边境。但耶稣真的进入这外邦之地了吗?我们以为整段叙事都假设他进入了。他直接的目的似乎是要避开法利赛人因他刚刚揭露他们传统宗教的真相而生的怒气。
进了一家,不愿意人知道——因为他不是到那里向外邦人施服事的。但他虽「奉差遣,不过是到以色列家迷失的羊那里去」
(Mt 15:24),
却不阻挡广大外邦世界中迷失的羊到他这里来,他们来了也不打发他们走——正如这件事所要表明的。
却隐藏不住——基督的名声早从加利利传到了这一带
(Mr 3:8; Lu 6:17)。
英文原文
Mr 7:24-37.
THE SYROPHŒNICIAN WOMAN AND HER DAUGHTER--A DEAF AND DUMB MAN HEALED. ( =
Mt 15:21-31).
The Syrophœnician Woman and Her Daughter
(Mr 7:24-30).
The first words of this narrative show that the incident followed, in point of time, immediately on what precedes it.
24. And from thence he arose, and went into the borders--or "unto the borders."
of Tyre and Sidon--the two great Phœnician seaports, but here denoting the territory generally, to the frontiers of which Jesus now came. But did Jesus actually enter this heathen territory? The whole narrative, we think, proceeds upon the supposition that He did. His immediate object seems to have been to avoid the wrath of the Pharisees at the withering exposure He had just made of their traditional religion.
and entered into an house, and would have no man know it--because He had not come there to minister to heathens. But though not "sent but to the lost sheep of the house of Israel"
(Mt 15:24),
He hindered not the lost sheep of the vast Gentile world from coming to Him, nor put them away when they did come--as this incident was designed to show.
but he could not be hid--Christ's fame had early spread from Galilee to this very region
(Mr 3:8; Lu 6:17).
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25. 当下有一个妇人,她的小女儿被污鬼附着——或如马太
(Mt 15:22)
所记,「被鬼附得很苦」。
听见耶稣的事——人不禁要问:她是怎么听见的?但苦难之耳最敏。
俯伏在他脚前:
英文原文
25. For a certain woman, whose young daughter had an unclean spirit--or, as in Matthew
(Mt 15:22),
"was badly demonized."
heard of him--One wonders how; but distress is quick of hearing.
and fell at his feet:
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26. 这妇人是希利尼人——即「外邦人」,如旁注所记。
叙利腓尼基族——如此称呼,因她居于叙利亚的腓尼基地带。JUVENAL 用过同一词,JUSTIN MARTYR 和 TERTULLIAN 已指出。马太
(Mt 15:22)
称她为「迦南妇人」——对他的犹太读者而言,这是更易理解的描述(参
Jud 1:30, 32, 33)。
求耶稣赶出那鬼,离开她的女儿——「她喊着说:主啊,大卫的子孙,可怜我!我女儿被鬼附得甚苦」
(Mt 15:22)。
这样,她虽非以色列人,却以以色列所应许的弥赛亚之礼称呼他。这里我们必须查考
Mt 15:23-25,
以补本福音书作者所略去的对话中的几环。
Mt 15:23:
耶稣却一言不答——其用意首先也许是表明他并非奉差遣到她这样的人。他曾明对十二门徒说:「外邦人的路,你们不要走」\n(Mt 10:5);
而他自己如今在他们中间,为求一贯,他必须表明他并非为宣教目的到那里去。因此他不但保持缄默,而且实际上已经离开那房子——下文将要显明——正在归途上,这妇人才迎着他来。但他缄默的另一原因,显然是为要试炼、磨砺她的信心、忍耐与恒切。这目的达到了:「她却在后头喊叫他们」,这表明他此时已在离开那地的路上。
门徒进前来,求他说:这妇人在我们后头喊叫,请打发她走吧——他们觉得她不断喊叫很烦扰,正如他们觉得那些带小孩子来受祝福的人很烦扰一样;他们求主「打发她走」,意即应允她的请求以摆脱她;因为从主的回答可知,他们是为她求恩,只是与其说是为她,不如说是为他们自己。
Mt 15:24:
耶稣说:我奉差遣,不过是到以色列家迷失的羊那里去——这话显然是针对门徒而说,为要使他们明白:他虽将向这位外邦信徒施恩——这恩典超乎他严格的使命——他却并非主动前来分发这恩典。然而连这话也为她开了一线希望之光,倘若她能察觉。她原可如此答:「他说不是奉差遣吗?是的,主啊,你到此处并非寻找我们;但我来寻找你;难道要我空手而回吗?撒玛利亚妇人并非如此,你在往加利利去的路上遇见她,竟打发她去使多人富足!」但这些,我们这位可怜的叙利腓尼基妇人达不到。那么,她能怎样回答这话呢?不能。她已到了最低谷、最黑暗之时:她只发出最后的呼喊:
Mt 15:25:
那妇人来拜他,说:主啊,帮助我!——这呼喊如此天真,发自一颗信心的深处,令人想起税吏的「神啊,开恩可怜我这个罪人」;终于打动了救赎主,使他开口——但用的是怎样的语气?此处我们回到本福音书作者。
英文原文
26. The woman was a Greek--that is, "a Gentile," as in the Margin.
a Syrophœnician by nation--so called as inhabiting the Phœnician tract of Syria. JUVENAL uses the same term, as was remarked by JUSTIN MARTYR and TERTULLIAN. Matthew
(Mt 15:22)
calls her "a woman of Canaan"--a more intelligible description to his Jewish readers (compare
Jud 1:30, 32, 33).
and she besought him that he would cast forth the devil out of her daughter--"She cried unto Him, saying, Have mercy on me, O Lord, Son of David: my daughter is grievously vexed with a devil"
(Mt 15:22).
Thus, though no Israelite herself, she salutes Him as Israel's promised Messiah. Here we must go to
Mt 15:23-25
for some important links in the dialogue omitted by our Evangelist.
Mt 15:23:
But he answered her not a word--The design of this was first, perhaps, to show that He was not sent to such as she. He had said expressly to the Twelve, "Go not into the way of the Gentiles"
(Mt 10:5);
and being now among them Himself, He would, for consistency's sake, let it be seen that He had not gone thither for missionary purposes. Therefore He not only kept silence, but had actually left the house, and--as will presently appear--was proceeding on His way back, when this woman accosted Him. But another reason for keeping silence plainly was to try and whet her faith, patience, and perseverance. And it had the desired effect: "She cried after them," which shows that He was already on His way from the place.
And His disciples came and besought Him, saying, Send her away; for she crieth after us--They thought her troublesome with her importunate cries, just as they did the people who brought young children to be blessed of Him, and they ask their Lord to "send her away," that is, to grant her request and be rid of her; for we gather from His reply that they meant to solicit favor for her, though not for her sake so much as their own.
Mt 15:24:
But He answered and said, I am not sent but unto the lost sheep of the house of Israel--a speech evidently intended for the disciples themselves, to satisfy them that, though the grace He was about to show to this Gentile believer was beyond His strict commission, He had not gone spontaneously to dispense it. Yet did even this speech open a gleam of hope, could she have discerned it. For thus might she have spoken: "I am not SENT, did He say? Truth, Lord, Thou comest not hither in quest of us, but I come in quest of Thee; and must I go empty away? So did not the woman of Samaria, whom when Thou foundest her on Thy way to Galilee, Thou sentest away to make many rich!" But this our poor Syrophœnician could not attain to. What, then, can she answer to such a speech? Nothing. She has reached her lowest depth, her darkest moment: she will just utter her last cry:
Mt 15:25:
Then came she and worshipped Him, saying, Lord, help me!--This appeal, so artless, wrung from the depths of a believing heart, and reminding us of the publican's "God be merciful to me a sinner," moved the Redeemer at last to break silence--but in what style? Here we return to our own Evangelist.
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27. 耶稣对她说:让儿女们先吃饱——「这里面对我有希望吗?」「先吃饱?」「那么,看来是轮到我了!——但是,『儿女们先?』哎!按这规则,何时才轮到我呢?」她还没来得及这样揣度他的话,另一句话便来加以补充。
因为拿儿女的饼丢给狗吃,是不好的——这是她希望的死吗?不,反而是死而复生。从吃者之中要生出食粮
(Jud 14:14)。
「傍晚的时候,必有光」
(Zec 14:7)。
「啊!我如今明白了。他若缄默,我除了空手而回还能做什么?但他既已说话,胜利就是我的。」
英文原文
27. But Jesus said unto her, Let the children first be filled--"Is there hope for me here?" "Filled FIRST?" "Then my turn, it seems, is coming!--but then, 'The CHILDREN first?' Ah! when, on that rule, shall my turn ever come!" But ere she has time for these ponderings of His word, another word comes to supplement it.
for it is not meet to take the children's bread, and to cast it unto the dogs--Is this the death of her hopes? Nay, rather it is life from the dead. Out of the eater shall come forth meat
(Jud 14:14).
"At evening-time, it shall be light"
(Zec 14:7).
"Ah! I have it now. Had He kept silence, what could I have done but go unblest? but He hath spoken, and the victory is mine."
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28. 妇人回答说:主啊,不错——或如同一词在
Mt 15:27
所译:「主啊,不错。」
但是狗在桌子底下也吃孩子们的碎渣儿——「从主人桌上掉下来的」
(Mt 15:27)。
「哦,可称颂的主啊,我感谢你这话!这正是我的处境。不是儿女?是的。是狗?也是:但桌底下的狗也容许吃儿女的碎渣儿——从他们主人满席上掉下来的:把这个给我,我就满足了:你桌上的一粒权能与恩典的碎渣儿,便足以把鬼从我女儿身上赶出去。」哦,这位外邦妇人身上有何等闪电般的敏锐,有何等出于本能的灵巧!
英文原文
28. And she answered and said unto him, Yes, Lord--or, as the same word is rendered in
Mt 15:27.
"Truth, Lord."
yet the dogs eat of the children's crumbs--"which fall from their master's table"
(Mt 15:27).
"I thank Thee, O blessed One, for that word! That's my whole case. Not of the children? True. A dog? True also: Yet the dogs under the table are allowed to eat of the children's crumbs--the droppings from their master's full table: Give me that, and I am content: One crumb of power and grace from Thy table shall cast the devil out of my daughter." Oh, what lightning quickness, what reach of instinctive ingenuity, do we behold in this heathen woman!
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29. 耶稣对她说——「妇人,你的信心是大的」
(Mt 15:28)。
正如 BENGEL 优美所言,耶稣只对两件事「希奇」——信心与不信(参
Lu 7:9)。
因这句话,你回去吧;鬼已经离开你的女儿了——就在那一刻,事便成了。
英文原文
29. And he said unto her--"O woman, great is thy faith"
(Mt 15:28).
As BENGEL beautifully remarks, Jesus "marvelled" only at two things--faith and unbelief (see
Lu 7:9).
For this saying go thy way; the devil is gone out of thy daughter--That moment the deed was done.
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30. 她就回家去,见小孩子躺在床上,鬼已经出去了——但马太
(Mt 15:28)
更具体:「她女儿就好了。」这案子在一切特征上的奇妙,历代教会都深有所感;它所赐、并将继续赐给千万人的安慰,只有到了那启示人心隐秘的日子才能知道。
英文原文
30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed--But Matthew
(Mt 15:28)
is more specific; "And her daughter was made whole from that very hour." The wonderfulness of this case in all its features has been felt in every age of the Church, and the balm it has administered, and will yet administer, to millions will be known only in that day that shall reveal the secrets of all hearts.
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医治聋哑人
(Mr 7:31-37)。
31. 耶稣又离了推罗的境界,经过西顿,就近加利利海——或据大有理由被视为真实读法的版本:「耶稣又离了推罗的境界,经过西顿,来到加利利海。」支持这读法的抄本虽非最多,却很有分量,而同意此读法的古卷译文乃是最古老的之一;所有最好的批评家与注释家都采用它。这样,我们必须明白,我们主既已出圣地远至推罗,便北行直至西顿——不过显然未在这些地方施教——然后转向东南而行。这样长的迂回而无宣教目的,假设起来确有难处:也许有人以此为足使天平倾向于通行本的原因。无论如何,从推罗这些境界回来时,他经过
低加波利——的境界——边境。
即渡过约但河,从东岸就近那湖。马太在此省略了这位聋哑人得医治的细节,却加了一些细节,从中可知这不过是许多件中的一件。那位福音书作者说
(Mt 15:29-31):「耶稣离开那地方,来到靠近加利利的海边,就上山去了」——即低加波利那俯瞰湖之东北的山脉:「有许多人到他那里,带着瘸子、瞎子、哑吧、残疾人」——不是「残废」,那只是该词的次要意思,而是「畸形的」——「和好些别的,把他们放在耶稣脚前;他就治好了他们;甚至众人都[众人]希奇,因为看见哑吧说话,残疾的痊愈,瘸子行走,瞎子看见;他们就归荣耀给以色列的神」——这位神经过如此漫长而沉闷的有形彰显的缺席之后,如今回来了,像古时一样赐福他的百姓(参
Lu 7:16)。
除此之外,从这位福音书作者的话,并不能清楚看出百姓看出了耶稣的宣称。马可就在这些案例中挑出一件,其医治有些独特之处。
英文原文
Deaf and Dumb Man Healed
(Mr 7:31-37).
31. And again, departing from the coasts of Tyre and Sidon, he came unto the Sea of Galilee--or, according to what has very strong claims to be regarded as the true text here, "And again, departing from the coasts of Tyre, He came through Sidon to the Sea of Galilee." The manuscripts in favor of this reading, though not the most numerous, are weighty, while the versions agreeing with it are among the most ancient; and all the best critical editors and commentators adopt it. In this case we must understand that our Lord, having once gone out of the Holy Land the length of Tyre, proceeded as far north as Sidon, though without ministering, so far as appears, in those parts, and then bent His steps in a southeasterly direction. There is certainly a difficulty in the supposition of so long a detour without any missionary object: and some may think this sufficient to cast the balance in favor of the received reading. Be this as it may, on returning from these coasts of Tyre, He passed
through the midst of the coasts--frontiers.
of Decapolis--crossing the Jordan, therefore, and approaching the lake on its east side. Here Matthew, who omits the details of the cure of this deaf and dumb man, introduces some particulars, from which we learn that it was only one of a great number. "And Jesus," says that Evangelist
(Mt 15:29-31),
"departed from thence, and came nigh unto the Sea of Galilee, and went up into a mountain"--the mountain range bounding the lake on the northeast, in Decapolis: "And great multitudes came unto Him, having with them lame, blind, dumb, maimed"--not "mutilated," which is but a secondary sense of the word, but "deformed"--"and many others, and cast them down at Jesus' feet; and He healed them: insomuch that the multitude [multitudes] wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see; and they glorified the God of Israel"--who after so long and dreary an absence of visible manifestation, had returned to bless His people as of old (compare
Lu 7:16).
Beyond this it is not clear from the Evangelist's language that the people saw into the claims of Jesus. Well, of these cases Mark here singles out one, whose cure had something peculiar in it.
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32. 有人带着一个聋子……他们求他按手在他身上——他们热心之余,似乎过于多事了。他虽然平日按这里所建议的而行,这一案例他却要按自己的方式处理。
英文原文
32. And they bring unto him one that was deaf . . . and they beseech him to put his hand upon him--In their eagerness they appear to have been somewhat too officious. Though usually doing as here suggested, He will deal with this case in His own way.
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33. 耶稣领他离开众人——正如在另一案例中他「拉着瞎子的手,领他到村外」
(Mr 8:23),
大概为要使他心无旁骛地专注于他,并借他将要做的一些动作,唤起并引导他注意那真正的解救之源。
用指头探他的耳朵——因这人发音含糊源于耳聋,我们主便先着手处理这问题。对那无力的人他说:「你要痊愈吗?」对瞎子说:「要我为你们做什么?」「你们信我能做这事吗?」
(Joh 5:6; Mt 20:32; 9:28)。
但这病人什么都听不见,我们主便以象征性动作加于每一受影响的器官。
吐唾沫抹他的舌头——用自己口中的唾沫湿润那人干枯的舌头,仿佛要润滑那器官,使其运动自如;借此表明医治之能的源头乃在他自己本人。(类似动作参
Mr 8:23; Joh 9:6。)
英文原文
33. And he took him aside from the multitude--As in another case He "took the blind man by the hand and led him out of the town"
(Mr 8:23),
probably to fix his undistracted attention on Himself, and, by means of certain actions He was about to do, to awaken and direct his attention to the proper source of relief.
and put his fingers into his ears--As his indistinct articulation arose from his deafness, our Lord addresses Himself to this first. To the impotent man He said, "Wilt thou be made whole?" to the blind men, "What will ye that I shall do unto you?" and "Believe ye that I am able to do this?"
(Joh 5:6; Mt 20:32; 9:28).
But as this patient could hear nothing, our Lord substitutes symbolical actions upon each of the organs affected.
and he spit and touched his tongue--moistening the man's parched tongue with saliva from His own mouth, as if to lubricate the organ or facilitate its free motion; thus indicating the source of the healing virtue to be His own person. (For similar actions, see
Mr 8:23; Joh 9:6).
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34. 望天——总是承认他的父,即使医治显然从他而出(参
Joh 5:19
的注释)。
叹息——TRENCH 说:「为罪所造成的毁坏,以及魔鬼在毁坏神原始创造的美好形象上所显的恶意而叹息。」但我们以为,他对那从一切灾祸之源——「那恶事,那苦事」——还有更痛苦的感受;当「他亲自担当了我们的软弱,担当了我们的疾病」
(Mt 8:17)
之时,这一切便奥秘地成为他自己的。
「想到这些,他慈祥的双眉,
即便在医治之时,也不能全无阴翳。」
KEBLE
对他说:以法大!就是说:开了吧——我们福音书作者,正如论
Mr 5:41
时所言,喜欢把这些奇妙的话按其原貌记下。
英文原文
34. And looking up to heaven--ever acknowledging His Father, even while the healing was seen to flow from Himself (see on
Joh 5:19).
he sighed--"over the wreck," says TRENCH, "which sin had brought about, and the malice of the devil in deforming the fair features of God's original creation." But, we take it, there was a yet more painful impression of that "evil thing and bitter" whence all our ills have sprung, and which, when "Himself took our infirmities and bare our sicknesses"
(Mt 8:17),
became mysteriously His own.
"In thought of these his brows benign,
Not even in healing, cloudless shine."
KEBLE
and saith unto him, Ephphatha, that is, Be opened--Our Evangelist, as remarked on
Mr 5:41,
loves to give such wonderful words just as they were spoken.
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35. 这人的耳朵就开了——先提这一点,因为它是另一障碍的根源。
舌结也解了,说话也清楚了——可见医治同样既即时又完全。
英文原文
35. And straightway his ears were opened--This is mentioned first as the source of the other derangement.
and the string of his tongue was loosed, and he spake plain--The cure was thus alike instantaneous and perfect.
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36. 耶稣嘱咐他们,不要告诉人——从前他曾差遣那位被赶出群鬼的人,正是到这一带来宣扬「主为他所做的事」
(Mr 5:19)。
如今他却不要他们「告诉人」。但前一情形里,他既已离开那地,「宣扬这事」并不会妨碍他的事奉
(Mr 1:45);
如今他却正住在其中。
耶稣越发嘱咐他们,他们越发大大地传扬开了——他们抑制不住;这禁令似乎反倒更坚定他们传扬他名声的决心。
英文原文
36. And he charged them that they should tell no man--Into this very region He had sent the man out of whom had been cast the legion of devils, to proclaim "what the Lord had done for him"
(Mr 5:19).
Now He will have them "tell no man." But in the former case there was no danger of obstructing His ministry by "blazing the matter"
(Mr 1:45),
as He Himself had left the region; whereas now He was sojourning in it.
but the more he charged them, so much the more a great deal they published it--They could not be restrained; nay, the prohibition seemed only to whet their determination to publish His fame.
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37. 众人极其惊奇,说:他所做的事都好——正如 TRENCH 所言,这使我们想起
初次创造时的话语
(创 1:31,
七十士译本);如此我们便恰当地被引回那起初的景象,因为基督的工作在最真实意义上确是「新的创造」,
他连聋子也叫他们听见,哑巴也叫他们说话——「他们就归荣耀给以色列的神」
(太 15:31)。
参
可 7:31。
英文原文
37. And were beyond measure astonished, saying, He hath done all things well--reminding us, says TRENCH, of the words of the first creation
(Ge 1:31,
Septuagint), upon which we are thus not unsuitably thrown back, for Christ's work is in the truest sense "a new creation,"
he maketh both the deaf to hear and the dumb to speak--"and they glorified the God of Israel"
(Mt 15:31).
See on
Mr 7:31.
Mr 7:1-23.
论礼仪上的污秽。 ( =
Mt 15:1-20)。
见
Mt 15:1-20
的注释。