서론
無標題
繁體中文
英文原文
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
繁體中文
長老的遺傳；從裏面出來的最壞的污穢
¹ 有法利賽人和幾個文士，從耶路撒冷來，到耶穌那裏聚集。 ² 他們曾看見他的門徒中有人用俗手，就是沒有洗的手，吃飯，就挑毛病。 ³ （原來法利賽人和猶太人都拘守古人的遺傳，若不仔細洗手就不吃飯； ⁴ 從市上來，若不洗浴也不吃飯；還有好些別的規矩，他們歷代拘守，就是洗杯、罐、銅器等物。） ⁵ 法利賽人和文士問他說：你的門徒為甚麼不照古人的遺傳行事，卻用俗手吃飯呢？ ⁶ 耶穌說：以賽亞指着你們假冒為善之人所說的預言是不錯的。如經上說：這百姓用嘴唇尊敬我，心卻遠離我。 ⁷ 他們將人的吩咐當作道理教導人，所以拜我也是枉然。 ⁸ 你們是離棄神的誡命，拘守人的遺傳，比如洗罐洗杯，還作了許多這樣類似的事。 ⁹ 又說：你們誠然是廢棄神的誡命，為要守自己的遺傳。 ¹⁰ 摩西說：當孝敬父母；又說：咒罵父母的，必治死他。 ¹¹ 你們倒說：人若對父母說：我所當奉給你的，已經作了各耳板（就是獻給神的禮物）， ¹² 你們就容讓他不再奉養父母； ¹³ 這就是你們承接遺傳，廢了神的道。你們還作許多這樣的事。 ¹⁴ 耶穌又叫眾人來，對他們說：你們都要聽我的話，也要明白。 ¹⁵ 從外面進去的不能污穢人，惟有從裏面出來的乃能污穢人。 ¹⁶ 有耳可聽的，就應當聽。 ¹⁷ 耶穌離開眾人進了屋子，門徒就問他這比喻的意思。 ¹⁸ 耶穌對他們說：你們也是這樣不明白嗎？豈不曉得凡從外面進去的，不能污穢人， ¹⁹ 因為不是入他的心，乃是入他的肚腹，又落到茅廁裏嗎？這是說，各樣的食物都是潔淨的。 ²⁰ 又說：從人裏面出來的，那才能污穢人； ²¹ 因為從裏面，就是從人心裏，發出惡念、苟合、偷盜、凶殺、 ²² 姦淫、貪婪、邪惡、詭詐、淫蕩、嫉妒、謗讟、驕傲、狂妄。 ²³ 這一切的惡都是從裏面出來，且能污穢人。
基督來的一大目的，是要廢掉神所設立的儀文律法，並結束它；為此鋪路，他先從人所設立的儀文律法着手——人是把這律法加在神所立之法上的——並使他的門徒脫離這律法的約束；此處他就充分如此行，是因法利賽人因門徒違犯這遺傳而向他們發難。與他辯論的這些法利賽人和文士，據說是從耶路撒冷下到加利利來的——走了八九十英里——為要在那裏找我們救主的把柄，因為他們以為他在那裏最有勢力、最有聲望。他們若為受教於他而走這麼遠，他們的熱心是可稱讚的；但為反對他、阻止他福音的進展而走這麼遠，卻是極大的邪惡。看來耶路撒冷的文士和法利賽人不但自認為鄉村教士之上，更自認為有權管轄他們，因此常常進行他們的巡視，差遣查問的人到他們當中，正如當初約翰出來之時他們所作的（約 1:19）。
如今在這段經文裏我們可以觀察到，
一、古人的遺傳是甚麼：這遺傳吩咐眾人飯前洗手；這本是清潔的習慣，原無害處；然而在這事上過分講究，卻顯出對身體——那屬地之物——過於關切；他們卻把宗教建立在這事上，不肯把它留在其本性所是的中立地位；百姓本可自由地行或不行；他們卻以自己的權柄介入，命令眾人都要如此行，違者逐出教會；他們把這當作古人的遺傳來堅持。羅馬天主教徒也裝作熱心於教會的權柄和古舊，以及教會的法规，大談公會和教父，其實他們所受管轄的，不過是對自己的財富、利益和統治權的熱心而已；法利賽人當日也是如此。
此處我們看到法利賽人和猶太眾人的慣例（可 7:3–4）。1. 他們常常洗手；他們洗手，是 pygme；解經家在這個字上下了許多功夫，有人認為這是指他們洗手的頻繁（我們如此翻譯）；有人認為這是指他們洗手所下的功夫；他們十分仔細地洗手，洗到手腕（有人如此說）；他們把手舉起濕了，使水可以流到肘部。2. 他們特別在吃飯之前洗手；就是在坐下來正式用膳之前；因為規矩如此；他們必須在吃那要為之求福的餅之前洗手。「凡誦讀祝福『那使餅從地裏長出來的是當稱頌的』而吃餅的人，必須在先在後洗手」，否則就被視為不潔。3. 他們從市上回來時特別留意洗手；從審判廳——有人如此說；這字指任何人群聚集之處，那裏有各色人等，或許有外邦人，或有禮儀上不潔的猶太人，他們以為靠近這些人就被污染了；他們說：站開吧，不要挨近我，因為我比你聖潔（賽 65:5）。他們說拉比的規矩是——早晨頭一件事若好好洗了手，就可管一整天，只要不與人交往；但若進入人群中，回來之後就必須洗手，否則既不可吃飯也不可禱告；長老們如此在百姓中得着聖潔的名聲，也藉此管轄並維持對百姓良心的權柄。4. 他們又加上了洗杯、罐、銅器——他們疑心這些曾被外邦人或禮儀不潔之人使用過；甚至連他們吃飯所用的桌子也要洗。摩西的律法在許多情形下規定了諸般洗濯；他們卻在其上再加，並把遵行自己所定的規條，看得與遵行神所設立的典章同等重要。
二、基督門徒的慣例如何；他們知道律法和通行的習俗是甚麼，卻十分明白自己的自由，不肯受其束縛：他們用俗手，就是沒有洗的手吃飯（可 7:2）。用沒有洗的手吃飯，他們稱之為用俗手吃飯；人就是這樣藉着給一切與他們迷信虛妄相違的事加上惡名，來維持那些迷信虛妄。門徒（很可能）知道法利賽人正盯着他們，卻不肯通融順從他們的遺傳，反而如常取用他們的自由，用沒有洗的手吃飯；在這事上，他們的義看來似乎有所不及，實在卻勝過文士和法利賽人的義（太 5:20）。
三、法利賽人對此所發的難；他們挑毛病（可 7:2）；他們指控他們是褻瀆的、生活放蕩的人，更恰當地說，是不肯順服教會頒佈儀文規條之權柄的人，因此是叛亂的、結黨的、分裂的。他們把他們告到他們夫子那裏，指望他會責備他們，命令他們遵行；因為那些喜愛自己所發明的規條和所加的規條的人，通常樂於向基督申訴，彷佛他會贊同他們，彷佛他的權柄必介入以執行這些規條，並責備那些不遵行的人。他們不問：你的門徒為甚麼不照我們所行的行？（雖然這正是他們的意思，他們想要把自己立為標準。）他們卻問：他們為甚麼不照古人的遺傳行事呢（可 7:5）？這問題容易回答：他們因領受了基督的教訓，就比所有的師傅更有通達，甚至比古人更有通達（詩 119:99–100）。
四、基督為他們的辯護；其中，
- 他與法利賽人論到這禮儀是憑甚麼權柄設立的；論到這事，他們是最合適的對象，因為他們是這禮儀最堅持的擁護者：但他並未對眾人公開講論這事（這可從他把眾人叫到跟前看出，可 7:14），免得似乎是在煽動他們不滿他們的治理者；他把這話作為責備，對相關之人說：因為規矩是各歸所有——Suum cuique。
(1.) 他責備他們假冒為善，他們假裝要尊敬神，其實在他們的宗教禮儀中並沒有這個心意（可 7:6–7）；這百姓用嘴唇尊敬我，他們假裝加這些規條是為神的榮耀，為要把自己與外邦人分別出來；其實他們的心卻遠離神，他們的心除了野心和貪婪之外並不受任何管轄。他們想要藉此被視為歸耶和華他們神為聖的子民，其實這是他們心思中最遠的事。他們在一切宗教操練上只停留在表面，他們的心在這些操練中並不正直，這就是枉然敬拜神；因為神既不喜悅這種虛假的虔誠，他們也不能從中得着益處。
(2.) 他責備他們把宗教建立在長老和治理者所發明和所吩咐的事上；他們將人的遺傳當作道理教導人。他們本當把宗教的大原則向人陳明，卻在那裏強制執行他們教會的法规，並根據人是否遵行這些法规來斷定他是不是猶太人，毫不顧及他是否在順服神的律法而活。儀文律法誠然規定了諸般的洗濯（來 9:10），其用意是指明內心從世俗肉體的情慾得潔淨——這是神所要求、作為與他相交所絕對必需的；他們卻不顧實質，反倒僭妄地在儀文上增添，並在洗罐洗杯上十分講究；當注意，他又加上：你們還作了許多這樣類似的事（可 7:8）。當注意，迷信是無止境的。一旦容讓一項人所發明所設立的規條，即使看來像洗手這樣無害，看哪，就來了一隊——就為許多別的這類事開了門。
(3.) 他責備他們離棄神的誡命，並且忽視它，不在講道中催促遵行，在紀律上又姑息違犯它的人，彷佛它不再有效力（可 7:8）。當注意，人所加的規條的弊病就在於：那些熱心於此的人，往往對宗教基本本分並不熱心，反倒能安然看着這些本分被擱置。不但如此，他們廢棄神的誡命（可 7:9）。你們誠然廢棄了神的誡命；甚至藉着傳授你們的遺傳，廢了神的道（可 7:13）。神的律例不僅被遺忘，如同陳舊過時的律法，更是實際上被廢止，好讓他們的遺傳得以通行。他們受託解釋律法並加以執行；卻在使用這權柄的藉口之下違犯了律法，解開了它的約束；用註解毀了正文。
他給他們舉了一個具體的、顯著的例子——神吩咐兒女孝敬父母，這不僅是藉着摩西的律法，更是先於此，乃憑着本性的律法；凡咒罵或出言褻瀆父親或母親的，必治死他（可 7:10）。由此容易推論：兒女若父母貧窮，理當照着自己的力量賙濟他們；若咒罵父母的兒女當死，何況使他們挨餓的呢。但凡人若肯在每一點上都遵行古人的遺傳，他們就為他找出一個權宜之計，藉此他可以解除這義務（可 7:11）。他若父母貧乏，自己又有力量幫助，卻不願幫助，就讓他指着各耳板起誓，就是指着殿裏的金子和壇上的禮物起誓，說父母不能從他得利益，他不願賙濟他們；他們若向他有所求，就把這話告訴他們，就夠了；彷佛藉着這邪惡誓願的約束，他就解除了神聖潔律法的約束；哈蒙德博士如此理解；據說這也是拉比的一條古規：誓願在律法所吩咐的事上，與在無關緊要的事上一樣有效；因此人若立了一個不違犯誡命就無法批准的誓願，這誓願就必須批准，而誡命就必須違犯；惠特比博士如此說。羅馬天主教徒所教的正是這樣的道理，藉着修道誓願和他們所謂的「入教」，解除兒女對父母一切義務。他總結說：你們還作了許多這樣類似的事。一旦人讓神的道向他的遺傳讓步，他還會在哪裏止步呢？這些急切加添儀文的人，起初不過是在與他們的遺傳相比較之時，輕看神的誡命，後來卻在與遺傳相爭競之時，廢掉了神的誡命。這一切，以賽亞其實早已預言到他們了；他所說關乎他那時代假冒為善之人的話，正可應用在文士和法利賽人身上（可 7:6）。當注意，當我們看見並抱怨這世代的邪惡之時，我們若說前日勝過今日（傳 7:10），就是不因這事查問智慧了。最壞的假冒為善者和作惡的人，都有他們的前例。
- 他教導眾人關於這禮儀所依據的原則。他這番話的這一部分必須公開，因為這關乎日常實行，也是為要糾正百姓被長老引入的一個大誤解；因此他把眾人叫到跟前來（可 7:14），吩咐他們聽，也要明白。當注意，對平民百姓而言，單單聽是不夠的，他們必須明白所聽的。基督要推翻法利賽人飯前洗手的遺傳，就直搗其根源的意見。當注意，敗壞的習慣最好藉着糾正敗壞的觀念來醫治。
他所要糾正他們的，是：我們所當防備的污穢是甚麼（可 7:15）。(1.) 不是我們所吃的食物，即使是用沒有洗的手吃的；那不過是從外面進去的，原從人身上經過而已。但是，(2.) 使我們陷在危險中的，乃是我們心中敗壞的爆發；心思和良心被污染了，罪咎招致了，我們在神眼中成為可憎，是因着那從我們出來的——我們邪惡的思想和情慾、言語和行為——這些才污穢我們，也惟獨這些。因此我們所當謹慎的，是從心中洗除邪惡。
- 他在私下向門徒解釋了他對眾人所作的教訓。門徒獨自與他同在時，就問他這比喻的意思（可 7:17）；看來對他們而言，這是一個比喻。為回答他們的問題，(1.) 他責備他們的遲鈍：你們也是這樣不明白嗎？你們也遲鈍嗎——像那不能明白的百姓一樣遲鈍，像那不肯明白的法利賽人一樣遲鈍嗎？你們竟如此遲鈍？他並不期望他們凡事都明白；「但你們竟如此愚鈍，連這個也不明白嗎？」(2.) 他向他們解釋這真理，使他們可以曉得，然後他們就必信，因為這真理本身就帶着證據。有些真理只要解釋清楚並被領會，就能自我證明。我們若明白神和他律法的屬靈性質，並知道甚麼是他所憎惡、使我們不配與他相交的，就必很快看出，[1.] 我們所吃喝的不能污穢我們，以致需要任何宗教性的洗濯；它進入肚腹，經過本性所安排的各樣消化和排泄，其中若有污穢之處，也已被排出去了；食物是為肚腹，肚腹是為食物，但神必廢掉這個和那個。但是，[2.] 污穢我們的，是那從心——敗壞的心——出來的。按照儀文律法，凡從人身上出來的（幾乎）都污穢人（利 15:2，申 23:13），照樣，從人的心思出來的，才是在神面前污穢人的，才需要宗教性的洗濯（可 7:21）；從裏面，就是從人心裏——人卻以它的善良自誇，以為這是他身上最好的部分——發出那污穢人的，一切的禍患都是從那裏來的。如同敗壞的泉源發出敗壞的水流，敗壞的心也發出敗壞的推論、敗壞的嗜好和情慾，以及由此而生的一切邪惡言語和行為。此處列舉了許多具體的項目，正如馬太福音所記；馬太福音記了一項，此處沒有，就是作假見證；但此處另外提了七項，可加在那裏所記的之外。第一，貪婪（原文是複數）——pleonexiai——對世上財富和感官享樂無節制的貪求，仍要更多，仍呼喊着給呀，給呀。因此我們讀到心中習慣了貪婪的作為（彼後 2:14）。第二，邪惡——poneriai——惡意、仇恨和惡念，要行害人之事的願望，和對已行害人之事的喜樂。第三，詭詐——是被遮蓋偽裝的邪惡，好更穩妥、更有效地行出來。第四，淫蕩——使徒所譴責的污穢和愚妄的言談；滿眼淫色，以及一切放縱的調情。第五，惡眼——嫉妒的眼和貪婪的眼，不情願我們所給予人的或為人所行的善，或因別人所作或所享的善而憂愁（箴 23:6）。第六，驕傲——hyperephania——在自己心中自高於人之上，以輕蔑藐視的眼光看人。第七，狂妄——aphrosyne——不謹慎、不思量；有人特別理解為虛榮的誇口，保羅稱之為愚妄（林後 11:1,19），因為此處與驕傲並列；我倒寧可理解為言語行為上的魯莽，這是許多邪惡的根源。壞的思想放在最先，作為一切我們所犯之罪的源頭；不思想放在最後，作為一切我們所忽略之罪的源頭。論到這一切，他總結說（可 7:23），1. 它們是從裏面出來的——從敗壞的本性、從屬肉體的心思、從心中的惡庫裏出來的；正當如此說：內裏實在是邪惡——這一切既都從裏面出來，就必是如此。2. 它們能污穢人——使人不配與神相交，在良心上留下污點；若不被治死、不被拔除，就必把人關在新耶路撒冷之外，那是凡不潔淨的總不得進入之地。
英文原文
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
繁體中文
敘利非尼基的婦人
²⁴ 耶穌從那裏起身，往推羅、西頓的境內去，進了一家，不願意人知道，卻隱藏不住。 ²⁵ 當下有一個婦人，她的小女兒被污鬼附着，聽見耶穌的事，就來俯伏在他腳前。 ²⁶ 這婦人是希利尼人，屬敘利非尼基族。她求耶穌趕出那鬼離開她的女兒。 ²⁷ 耶穌對她說：讓兒女們先吃飽，不好拿兒女的餅丟給狗吃。 ²⁸ 婦人回答說：主啊，不錯；但是狗在桌子底下也吃孩子們的碎渣兒。 ²⁹ 耶穌對她說：因這句話，你回去吧；鬼已經離開你的女兒了。 ³⁰ 她就回家去，見小孩子躺在床上，鬼已經出去了。
且看此處，一、基督何等謙卑地隱藏自己。從未有人像他在加利利那樣被高舉，所以為教導我們——雖然不當放棄任何行善的機會，卻也不要貪慕眾人的喝采——他從那裏起身，往推羅、西頓的境內去，在那裏他鮮為人知；他進了不是會堂、不是人群聚集之處，而是一所私人的房子，並不願意人知道；因為經上論到他說：他不爭競，不喧嚷，街上也沒有人聽見他的聲音。這並非說他不願在此如在別處一樣傳道醫病，只是他要人行到此目的來尋求他。當注意，既有顯現的時候，也有退修的時候。或者他不願人知道，是因為他在推羅、西頓的邊境，在外邦人中間，他不願像向以色列眾支派那樣積極地向他們顯現——他原是以色列的榮耀。
二、然而他何等恩慈地樂意彰顯自己。他雖不願把奇事醫治的豐收帶到那些地方，看來卻是特為要撒下一把——使此處所記的這一件落下。他隱藏不住；因為蠟燭雖可放在斗底下，太陽卻不能。基督太為人所知，不能長久隱姓埋名——在任何地方隱藏；那膏抹他的喜樂之油，正如右手上的香膏，必要表露自己，使滿屋充滿香氣。那些不過聽見他名聲的人，一與他交談，就必很快說：「這必是耶穌。」如今當觀察，
-
一個在患難和苦痛中的可憐婦人就近他。她是外邦人，是希利尼人，在所應許的諸約上是外人，是局外人；她按出身是敘利非尼基人，並未歸化猶太教；她有一個女兒，一個小女兒，被鬼附着。年幼的兒女竟遭受如此多、如此重的災禍！她的懇求，(1.) 極其謙卑、迫切、堅持；她聽見了他的事，就來俯伏在他腳前。當注意，要從基督得憐憫的人，必須把自己投在他腳前；必須把自己交託給他，在他面前自卑，並甘心受他治理。基督從未把任何俯伏在他腳前的人推開——這是那缺少勇氣和自信、不敢把自己投入他懷中的顫抖之靈魂所能作的。(2.) 極其具體；她把所要的告訴了他。基督允許貧窮的懇求者如此自由地對他說話；她求他趕出那鬼離開她的女兒（可 7:26）。當注意，我們為兒女所能向基督求的最大福氣，就是他折斷撒但——也就是罪——在他們靈魂中的權勢；特別是求他趕出那污鬼，使他們可以成為聖靈的殿，他可以住在他們裏面。
-
他對這懇求所給的挫折（可 7:27）；他對她說：「讓兒女們先吃飽；讓猶太人得着他們所需的一切奇事——他們在特別意義上是神的選民；也不要把為他們所預備的，丟給那些不屬神家中、對他沒有猶太人那樣的認識和關係的人，他們與猶太人相比如同狗*，卑賤而褻瀆，他們對猶太人來說也如同狗，向他們咆哮，惡意相向，要吞咬他們。」當注意，基督若知道貧窮懇求者的信心是剛強的，有時就喜歡試驗它，把它拉到極處。但他說讓兒女們先吃飽*，暗示憐憫為外邦人仍有預備，且為期不遠；因為猶太人已經開始對基督的福音生膩了，他們當中已經有人求他離開他們的境界。兒女開始拿食物玩耍，他們的剩飯、他們所厭棄的，要成為外邦人的筵席。使徒們就是按這原則行事——讓兒女們先吃飽，讓猶太人先得着機會；他們若飽足而厭棄這蜜糖，看哪，我們轉向外邦人！
-
她如何扭轉基督這話——這話原是不利於她的——並加以利用，使它轉為有利（可 7:28）。她說：「主啊，不錯；我承認兒女的餅誠然不當丟給狗吃；但是連那餅的碎渣兒也從未拒絕給狗，倒是屬於狗的，狗也蒙允許在桌子底下有一席之地，好隨時領受碎渣。我求的不是一個整餅*，連一塊也不求，只求一個碎渣兒；不要拒絕我這個。」*她這樣說，並非輕看那憐憫，或看輕它本身，而是要高舉她聽聞猶太人所享受的豐盛奇事醫治——與之相比，單單一次醫治不過如碎渣。外邦人不像猶太人那樣成群而來；*我只獨自一人來。*也許她聽說過基督最近一次使五千人吃飽的事，之後他們即使收拾了零碎，也必有些碎渣留給狗。
-
基督因此應允了她的請求。她既如此謙卑，如此懇切，就因這句話對她說：「你回去吧；鬼已經離開你的女兒了」（可 7:29）。這鼓勵我們禱告不可灰心，要恆切禱告，不疑惑，至終必能得勝；末後的異象必說話，不至於謊。基督說事情成了，就如他在別的時候說成了罷一樣有效；因為（可 7:30）她回到家中，憑着基督的話信她女兒已經痊愈，果然如此——鬼已經出去了。當注意，基督能在遠處制伏撒但；不僅是當被鬼附的人看見他之時才屈服於他的權能（如可 3:11），就是不看見他之時也如此，因為主的靈既不被捆綁，也不被局限。她發現女兒並非在翻騰擾動之中，而是十分安靜地躺在床上休息；等候母親回來，與她一同歡喜，因她已如此完全好了。
英文原文
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
繁體中文
治好耳聾舌結的人
³¹ 耶穌又離了推羅、西頓的境界，來到加利利海，經過低加波利境內。 ³² 有人帶着一個耳聾舌結的人來見耶穌，求他按手在他身上。 ³³ 耶穌領他離開眾人，到一邊去，就用指頭探他的耳朵，吐唾沫抹他的舌頭， ³⁴ 望天歎息，對他說：以法大！就是說：開了吧！ ³⁵ 他的耳朵就開了，舌結也解了，說話也清楚了。 ³⁶ 耶穌囑咐他們不要告訴人；但他越發囑咐，他們越發傳揚開了。 ³⁷ 眾人分外希奇，說：他所作的事都好，他連聾子也叫他們聽見，啞巴也叫他們說話。
我們的主耶穌很少長久停留在一個地方，因為他知道他的工作在哪裏，並留意着它的變化。他治好了迦南婦人的女兒之後，在那個地方當作的已經作完，所以不久就離開那些地方，回到加利利海——他常駐之地——附近；然而他並非直接到那裏，而是繞道經過低加波利境內——那地方大部分是在約旦河對岸；我們的主耶穌周流四方行善之時，就是這樣走長路。
此處我們看到基督所行的一件醫治，這是別的福音書作者所未記的；被治的是一個耳聾舌結的人。
一、他的情形是可悲的（可 7:32）。有人帶着一個耳聾的人來見他；有人認為他是生來耳聾的，那麼他必定也是啞的；另有人認為他是因某種疾病或災禍而成了耳聾，或至少聽覺遲鈍；並且他說話有障礙。原文是 mogilalos；有人認為他是完全啞的；另有人認為他說話極其困難，連聽的人也幾乎聽不懂。他是舌頭被縛的人，完全不適合交談，既失去了交談的樂趣，也失去了其中的益處；他既不能因聽別人說話而得滿足，也不能把自己的心意告訴別人。我們當藉此感謝神保存了我們聽覺的官能，特別是我們得以聽見神的話；又感謝神賜我們說話的能力，特別是我們得以說出對神的讚美；我們也當以憐憫的眼光看那些耳聾或啞巴的人，以極大的溫柔待他們。把這可憐人帶到基督面前的人，求他按手在他身上，正如先知們奉主的名祝福人時所作的。經上不是說他們求他醫治他，而是說求他按手在他身上——就是要他察看他的情形，運用他的權能，照着他所喜悅的待他。
二、他的醫治是莊嚴的，其中有些情形是獨特的。
-
基督領他離開眾人，到一邊去（可 7:33）。他通常在眾人面前公開行奇事，為要表明這些奇事能經受最嚴格的審查和檢視；但這件他私下裏作，為要表明他並不尋求自己的榮耀，並教導我們避免一切帶有張揚意味的事。我們當向基督學習謙卑，在沒有眼睛看見之處行善，惟獨那全是眼睛的他在觀看。
-
他在施行這次醫治時，比平常使用了更有意義的動作。(1.) 他用指頭探他的耳朵，彷佛要為耳朵灌洗，把堵塞其中的東西取出來。(2.) 他吐唾沫在自己的指頭上，然後抹他的舌頭，彷佛要潤濕他的口，借此鬆開縛住他舌頭的東西；這些並非任何能促成他痊癒的原因，不過是基督運用他裏面所有的權能來醫治他的表號，為要鼓勵他和帶他來之人的信心。所用的完全是出於他自己——是他自己的指頭探入他的耳朵，是他自己的唾沫抹在他的舌頭上；因為惟獨他醫治。
-
他望天，要把他所作的歸榮耀給父；因為他尋求父的喜悅，遵行父的旨意，並且作為中保，他是在倚靠父、並眼目向着父而行事。他如此表明，他是憑着屬神的大能——他作為從天上來的主所帶到地上的大能——作成這事；因為能聽的耳，能看的眼，都是耶和華所造的，他也能重新再造這二者。他也藉此指引他的病人——那人雖不能聽，卻能看——抬頭望天以求救助。摩西憑他結結巴巴的舌頭被指引望向那一邊（出 4:11）：誰造人的口呢？誰使人口啞、耳聾、目明、眼瞎呢？豈不是我耶和華嗎？
-
他歎息；並非因為他在行這奇事上感到為難，或難以從父那裏得着權能；他乃是藉此表示他對人世間苦難的憐憫，以及他對受苦之人受苦的同情——他是體恤我們軟弱的一位。至於這個人，他歎息，不是因為他不願向他施這恩惠，或勉強地如此行；而是因為他此後將要面對許多試探，並要陷在許多罪中——就是在言語得恢復之後的舌頭之罪——這些罪他從前是免了的。除非他有恩典可以用嚼環勒住自己的口（詩 39:1），他倒不如仍作舌頭被縛的人。
-
他說：以法大；就是說，開了吧。這絲毫不像咒語或符咒——那些交鬼之人所用的，他們呢喃細語（賽 8:19）。基督說話像有權柄的人，權能隨着話語而行。開了吧，這話對醫治的兩部分都有效：「讓耳朵開了，讓嘴唇開了，讓他自由地聽和說，讓禁制解除」；效果與此相稱（可 7:35）；他的耳朵就開了，舌結也解了，說話也清楚了——他既一得了聽覺和言語，就有蒙福的耶穌在他身邊與他交談，這人是何等有福。
如今這醫治是：(1.) 基督是彌賽亞的證據；因為經上預言，藉着他的大能，聾子的耳必開，啞巴的舌頭必能歌唱（賽 35:5–6）。(2.) 它是他的福音在人心中運行的表樣。福音的大命令，以及基督對可憐罪人的恩典，就是以法大——開了吧。格老修如此應用：人心內在的障礙，由基督的靈除去，正如那些身體的障礙由他權能的言語除去一樣。他開導人的心，正如他開導呂底亞的心那樣，藉此開通耳朵以領受神的道，並開通口舌以禱告和讚美。
- 他吩咐這事當嚴守秘密，卻被廣為傳開。(1.) 他的謙卑在於囑咐他們不要告訴人（可 7:36）。多數人要宣揚自己的善行，或至少希望別人宣揚；但基督雖然自己沒有被高舉的危險，知道我們有，卻要如此在其他事上、特別在稱讚和喝采上為我們立下捨己的榜樣。我們當以行善為樂，卻不當以行善被人知道為樂。(2.) 他們的熱心在於：他雖囑咐他們不可說甚麼，他們卻在基督本可讓它被傳開之前就把它傳開了。但他們是出於誠實，所以這當被視為一種不智之舉，而非不順服（可 7:36）。傳揚的人和聽見的人都分外希奇——原文是 hyperperissos——過於常人所能測度；他們對這事深受感動，人人都這樣說，這是普遍的斷語：他所作的事都好（可 7:37）；雖然有人恨他、逼迫他，看他為作惡的人，他們卻樂意為他作見證，不但見證他沒有作過惡，更見證他作了許多善事，並且作得美好——謙卑溫柔，極其敬虔，並且全是白白作的，不費分文，不收價銀——這更增添了他善行的光彩。他連聾子也叫他們聽見，啞巴也叫他們說話；那是好的——對他們是好的，對那曾視他們為累贅的親屬也是好的；所以那些說他壞話的人是無可推諉的。
英文原文
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.
在本章中我們看到：一、基督與文士和法利賽人關於不洗手吃飯的爭論（可七 1-13）；以及他在那場合向眾人所作的必要教訓，並向門徒進一步的解釋（可七 14-23）。二、他醫治那被鬼附的迦南婦人之女兒（可七 24-30）。三、他醫治一個又聾又有語言障礙的人（可七 31-37）。