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.
可 7:24-37。
敘利腓尼基婦人和她的女兒——一個耳聾舌結的人得醫治。(= 太 15:21-31)。
敘利腓尼基婦人和她的女兒
(可 7:24-30)。
這段敘述的頭幾句話表明,這事件在時間上緊接著上文。
24. 耶穌從那裏起身,往——或作「往」——
推羅、西頓的境界——這兩個大腓尼基海港,此處泛指其領土,耶穌如今來到了它的邊境。但耶穌實際進入了這外邦之地嗎?我們認為整段敘述都假定他進入了。他眼前的目的似乎是為了躲避法利賽人因他剛才對其傳統宗教所作的令人無地自容的揭露而生的怒火。
進了一家,不願意人知道——因為他不是來那裏服事外邦人的。但他雖然「奉差遣,不過是到以色列家迷失的羊那裏去」
(太 15:24),
卻不攔阻廣大外邦世界中迷失的羊來到他面前,也不在他們來到時推開他們——這正是本事件所要表明的。
卻隱藏不住——基督的名聲早已從加利利傳到了這一帶
(可 3:8; 路 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).
25
無標題
25. 當下有一個婦人,他的小女兒被污鬼附著——或如馬太所記
(太 15:22),
「被鬼附得很苦。」
聽見耶穌的事——人難免詫異她是怎樣聽見的;但苦難中的心耳最為敏捷。
就來俯伏在他腳前:
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:
26
無標題
26. 這婦人是希利尼人——即「外邦人」,如旁註所言。
敘利腓尼基族——因她住在敘利亞的腓尼基地區而得名。猶文拿里斯(JUVENAL)也用同樣的字眼,如殉道者游斯丁(JUSTIN MARTYR)與特土良(TERTULLIAN)所指出。馬太
(太 15:22)
稱她為「迦南婦人」——這稱呼對他的猶太讀者更易明白
(參
士 1:30, 32, 33)。
求他趕出那鬼,離開她的女兒——「她喊著說:主啊,大衛的子孫,可憐我!我女兒被鬼附得甚苦」
(太 15:22)。
可見她雖非以色列人,卻稱他為以色列所應許的彌賽亞。在此我們必須查考
太 15:23-25,
其中記載了我們的福音書作者所省略的一些重要對話環節。
太 15:23:
耶穌卻一言不答——這樣作的用意,首先可能是要表明他並非奉差遣到她這樣的人那裏。他曾明確對十二門徒說:「外邦人的路,你們不要走」
(太 10:5);
如今他自己來到他們中間,為了一貫起見,也要讓人看見他並非為宣教目的而來。因此他不僅保持沉默,實際上已離開了那房子——而且如稍後所見——正在回程的路上,這婦人就在這時攔住他。但他保持沉默的另一個原因,顯然是為試驗並磨礪她的信心、忍耐與堅持。這達到了預期效果:「她卻在他們後頭喊叫」,可見他已經離開那地方上路了。
門徒進前來,求他說:這婦人在我們後頭喊叫,請打發她走罷——他們覺得她糾纏不休的呼喊令人煩擾,正如他們對那些帶小孩子來求祝福的人所感覺的一樣;他們求主「打發她走」,意即應允她的請求好擺脫她;因為從主的回答中我們可以看出,他們的意思是為她求恩,與其說是為她的緣故,不如說是為他們自己。
太 15:24:
耶穌回答說:我奉差遣,不過是到以色列家迷失的羊那裏去——這話顯然是對門徒說的,為要使他們明白:雖然他即將向這外邦信徒所施的恩典超出他嚴格的使命範圍,他並非主動來此分賜這恩。然而連這話也露出一线希望的曙光,只要她能辨識出來。她原可以這樣回答:「我是沒有奉差遣,他說?是的,主,你來此並非為尋找我們,但我來是為尋找你;難道我必須空手而去嗎?那撒瑪利亞婦人並非如此,你在往加利利的路上遇見她,竟打發她去使許多人富足!」但這話我們可憐的敘利腓尼基婦人達不到。那麼,對這樣的話她能怎樣回答呢?甚麼也不能。她已到了最低谷、最黑暗的時刻:她只能發出最後的呼喊。
太 15:25:
那婦人來拜他,說:主啊,幫助我!——這樣純樸的呼求,出自一顆充滿信心之心的深處,令人想起那稅吏的「神啊,開恩可憐我這個罪人」,終於感動了救主開口——但用怎樣的口吻呢?在此我們回到我們自己的福音書作者。
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.
27
無標題
27. 耶穌對他說:讓兒女們先吃飽——「我這裏還有指望嗎?」「先吃飽?」「那麼輪到我,看來,是要來的!——但,『兒女先?』唉!按這規矩,我的輪候甚麼時候才到呢!」但她還來不及細想這話,另一句話又來補充它。
因為不好拿兒女的餅丟給狗吃——這是她的希望之死嗎?不,這反而是死而復生。從食客之中要得出食物
(士 14:14)。
「晚上時分,必有亮光」
(亞 14:7)。
「啊!我如今明白了。他若保持沉默,我除了空手而去還能做甚麼?但他既說話了,勝利就是我的了。」
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."
28
無標題
28. 婦人回答他說:主啊,不錯——或如
太 15:27
同一詞的譯法:「主啊,不錯。」
但是狗在桌子底下也吃孩子們的碎渣兒——「從主人桌子上掉下來的」
(太 15:27)。
「可稱頌的主啊,我為這話感謝你!這正是我的處境。不是兒女?是的。是狗?也是的:但桌子底下的狗也獲准吃孩子們的碎渣兒——從他們主人豐盛的桌上掉下來的:把這個給我,我就心滿意足了:從你桌上掉下的一點能力與恩典的碎渣兒,就足以把鬼從我女兒身上趕出去。」啊,在這外邦婦人身上,我們看見何等敏捷如閃電的反應,何等本能的機智!
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!
29
無標題
29. 耶穌對他說——「婦人,你的信心是大的」
(太 15:28)。
如本革爾(BENGEL)優美地指出,耶穌只對兩件事「詫異」——信心與不信(參
路 7:9)。
因這句話,你回去罷;鬼已經離開你的女兒了——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.
30
無標題
30. 他就回家去;見鬼已經出去了,女兒躺在床上——但馬太
(太 15:28)
說得更明確:「他女兒就從那時刻好了。」這案例在一切特色上的奇妙,在教會每個時代都為人所感受;它所施、並將繼續施與千萬人的醫治之膏,唯有在那揭示人心隱秘的日子才能知曉。
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.
31
無標題
耳聾舌結的人得醫治
(可 7:31-37)。
31. 耶穌又離了推羅的境界,經過西頓,就來到加利利海——或照此處很有資格被視為真本經文的讀法:「耶穌又離了推羅的境界,經過西頓,來到加利利海。」支持這讀法的抄本雖非最多,卻很有分量,而與之一致的譯本都是最古老的;一切最優秀的鑑別編輯者和解經家都採納它。如此,我們必須理解:我們的主既一度出離聖地遠達推羅,便北行至西頓——儘管似乎並未在那些地方傳道——然後轉向東南而行。如此漫長的繞道而沒有宣教的目的,確有難解之處;有人可能以此為由,傾向於公認的讀法。但無論如何,他從推羅的境界回來時,經過
低加波利的境界——即邊境——
中間——所以是渡過約但河,從東岸靠近湖邊。馬太在此省略了這耳聾舌結之人得醫治的細節,卻加了一些情節,從中我們得知這只是許多案例中的一個。那位福音書作者說
(太 15:29-31):「耶穌離開那地方,來到靠近加利利的海邊,就上山去」——即低加波利境內、湖的東北岸的山脈:「有許多人到他那裏,帶著瘸子、瞎子、啞吧、有殘疾的」——不是「殘廢的」,那只是該詞的次要意義,而是「畸形的」——「和好些別的病人,都放在他腳前;他就治好了他們:甚至眾人都[群眾都]希奇,因為看見啞吧說話,殘疾的痊愈,瘸子行走,瞎子看見;他們就歸榮耀給以色列的神」——這位神在如此漫長而沉悶的可見彰顯缺席之後,如今回來像古時一樣賜福他的百姓
(參
路 7:16)。
除此之外,從福音書作者的話語中看不出百姓是否看出了耶穌的身分 claims。那麼,馬可就在這些案例中挑出一個,其醫治有某些特別之處。
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.
32
無標題
32. 有人帶著一個耳聾舌結的人,來見耶穌,求他按手在他身上——他們出於熱切,似乎有點過於殷勤。他雖然通常照此處所建議的去作,但這案例他要以自己的方式處理。
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.
33
無標題
33. 耶穌領他離開眾人——如在另一個案例中,他「拉著瞎子的手,領他到村外」
(可 8:23),
大概是為使他不致分心,專注於他,並藉著他將要作的某些動作,喚起並引導他的注意力,轉向那真正的救助之源。
用指頭探他的耳朵——因這人口齒不清,是由於耳聾所致,我們的主便先對付這問題。對那癱子他說:「你要痊愈麼?」對瞎子他說:「要我為你們作甚麼?」「你們信我能作這事麼?」
(約 5:6;太 20:32;9:28)。
但這病人甚麼也聽不見,我們的主便以象徵性的動作,施行於每一個受影響的器官。
吐唾沫抹他的舌頭——用自己口中的唾液潤濕那人乾渴的舌頭,彷彿要潤滑那器官,使它自由活動;如此表明醫治之能的源頭是他自己的身位。(類似的動作見
可 8:23;約 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).
34
無標題
34. 望天——始終承認他的父,即便醫治之能顯然是從他自己而出(參
約 5:19)——
歎息——特倫奇(TRENCH)說,是「為罪所造成的殘破,以及魔鬼在毀壞神起初創造之美好樣貌上的惡毒而歎息」。但我們認為,這其中還有一種更痛苦的感受,就是那「惡事而苦的」東西——我們一切災禍的根源——的印象;當「他代替我們的軟弱,擔當我們的疾病」
(太 8:17)
之時,這便奧秘地成為他自己的了。
「想到這些,他那慈悲的眉頭, 即便在醫治之時,也不能無雲地放晴。」
——凱布勒(KEBLE)
對他說:以法大——就是「開了罷」——我們的福音書作者,正如論
可 5:41
時所言,喜歡把這樣奇妙的話按原話記錄下來。
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.
35
無標題
35. 他的耳朵就開了——這先被提及,因為它是另一項障礙的根源——
舌結也解了,說話也清楚了——醫治因此既即時又完全。
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.
36
無標題
36. 耶穌囑咐他們不要告訴人——他從前曾打發那群鬼附蒙釋放的人到這一帶去傳揚「主為他所作的事」
(可 5:19)。
如今他卻要他們「不要告訴人」。但在前一個情形中,因他已離開那地區,沒有「張揚其事」妨礙他事工的危險
(可 1:45);
而如今他正在這地區寄居。
但他越發囑咐他們,他們越發傳揚開了——他們無法被制止;不僅如此,這禁令似乎只更加激發他們傳揚他名聲的決心。
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.
37
無標題
37. 眾人分外希奇,說:他所作的事都好——特倫奇(TRENCH)說,這話使我們想起起初創造的話語
(創 1:31,
七十士譯本);我們因此不無恰當地被帶回那裏,因為基督的工作在最真實的意義上就是「新的創造」——
他連聾子也叫他們聽見,啞吧也叫他們說話——「他們就歸榮耀給以色列的神」
(太 15:31)。
參
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.
可 7:1-23。
論禮儀上的污穢。(= 太 15:1-20)。
參
太 15:1-20。