马可福音生命读经 · 第20篇

奴仆救主福音服事的行动（四）

The Move of the Slave-Savior’s Gospel Service (4)

1读经：马可福音七章一至二十三节。马可福音的写法是渐进的，其记载是照著主耶稣一生事迹的顺序。我们相信，照著神的主宰权柄，主一生中的每一件事都是按著一种独特的次序渐进的。

1Scripture Reading: Mark 7:1-23 The Gospel of Mark was written in a progressive way. In Mark we have a record that is according to the sequence of events that took place in the life of the Lord Jesus. We believe that it was according to God’s sovereignty that everything that happened in the Lord’s life took place in a particular order and in a progressive way

法利赛人和经学家

PHARISEES AND SCRIBES

质问主

QUESTIONING THE LORD

2六章四十五至五十二节记载主在海上行走。然后在六章五十三至五十六节记载主到处施医。那时的光景实在是太好了。主与祂的门徒已经行过了波涛汹涌的海面，各处的人都得了祂的医治。忽然间，宗教的『探子』，就是一些法利赛人和经学家，『从耶路撒冷来到耶稣那里聚集。』（七1。）这些博学之士是犹太教的领袖，特意要来侦察祂。耶路撒冷远在南边，主耶稣却在北部的加利利。虽然如此，法利赛人和经学家却远道而来，要观察主耶稣的作为。

2In 6:45-52 we have a record of the Lord’s walking on these a. Then in 6:53-56 we have an account of the Lord’she al ing everywhere. The situation at that time was wonderful. The Lord and His disciples had crossed over the stormy sea, and people everywhere were enjoying His healing. Then, all of a sudden, certain religious “spies,” certain Pharisees and scribes, “gathered together to Him when they had come from Jerusalem” (7:1). These learned ones, leaders in the Jewish religion, came to the Lord purposely to spy Him out. Jerusalem was far to the south, and the Lord Jesus was in the north, in Galilee. Nevertheless, the Pharisees and scribes came all this way in order to observe what the Lord Jesus was doing

3七章二节说，法利赛人和经学家来侦察主耶稣时，看见『祂的门徒中，有人用俗手，就是没有洗的手吃饭』。三至四节解释说，法利赛人拘守古人的传统，若不仔细洗手，就不吃饭。当他们从市场上来，若不洗浴，也不吃饭。按照五节，法利赛人和经学家质问主耶稣说，『你的门徒为甚么不照古人的传统行事，用俗手吃饭？』这一节的『古人』，与三节一样，是指前人，就是前代的人。法利赛人与经学家以为他们有根据批评主，因为祂的门徒所作的，与犹太人祖宗的传统牴触。

3Mark 7:2 says that the Pharisees and scribes who came to spy on the Lord Jesus saw “some of His disciples eating bread with unclean hands, that is, unwashed.” Verses 3 and 4 explain that the Pharisees, holding the tradition of the elders, do not eat unless they carefully wash their hands. When they come from the market places, they do not eat unless they cleanse themselves. According to verse 5, the Pharisees and scribes questioned the Lord Jesus: “Why do Your disciples not walk according to the tradition of the elders, but eat bread with unclean hands?” The word “elders” here, as in verse 3, refers to the ancients, to people of previous generations. The Pharisees and scribes thought that they had ground to criticize the Lord, because His disciples were practicing something that was contrary to the tradition the Jews had received from their forefathers

人内里的情形

MAN’SIN WARD CONDITION

4我们读这卷福音书时，也许会以为六章四十五节至七章二十三节所记载的，仅仅是一则故事。这段话告诉我们，主耶稣怎样过了风暴的海面，医治多人并受法利赛人与经学家的盘问。然而，我们若仰望主来光照马可福音这段话，就会明白到了第七章，人需要主来对付他们内里的光景。第七章以前所发生的事，与人内里的光景没有关系，乃是与人外面的光景有关。但福音是为著我们整个人。人内里光景的问题比他外面光景的问题更加严重。事实上，我们内里的光景乃是一切问题的根源。

4As we read this Gospel, it may seem that what is recorded in 6:45 — 7:23 is merely a story. In this portion we are told how the Lord Jesus passed through the stormy sea, how He healed many people, and how He was questioned by the Pharisees and scribes. However, if we look to the Lord for His enlightenment concerning this section of Mark, we shall realize that, by the time of chapter seven, there was the need for the Lord to deal with man’s in ward condition. The things that took place before chapter seven are related to man’so ut ward situation, not to his inward condition. The gospel, however, is for our entire being. The problem of man’sin ward condition is much more serious than that of his outward situation. Actually, our inward condition is the root of all problems.

5马可福音头六章论到许多事，然而还没有说到堕落人类的内里光景。如今在第七章，法利赛人和经学家质问主，使祂有机会论到人内里的光景。法利赛人和经学家的目的是要定罪奴仆救主，但他们却被神主宰的权柄所使用。若没有他们，主也许没有机会谈到人内里的光景。法利赛人和经学家当然无意谈到人内里的光景，他们只在意外在的仪文，外在的洗濯与洁净，对人内里的光景却毫不在乎。然而，他们给主一个绝佳的机会，甚至为祂开路，使祂能揭露人内里的光景。主耶稣揭露人内里的光景，不仅是针对法利赛人与经学家，也是向著众人，特别是向著祂的门徒说的。（17。）七章一至二十三节有三班人：全体群众，包括法利赛人与经学家；部分群众；（14；）以及主的门徒，就是亲密跟从祂的人。十七节说，『耶稣离开群众，进了屋子，门徒就将这比喻问祂。』然后，主就把人内里的光景向他们揭露无遗。最终，乃是亲密跟从主的人得了益处。他们不仅清楚的看见人外面的光景，也清楚的看见人内里的光景。

5In the first six chapters of the Gospel of Mark many things are covered. But thus far nothing has touched the inward condition of fallen mankind. Now in chapter seven the questioning of the Lord by the Pharisees and scribes gave Him the opportunity to speak concerning man’sin ward situation. The intention of the Pharisees and scribes was to condemn the Slave-Savior. But they were used by God in His sovereignty. Without them, the Lord may not have had the opportunity to talk about man’sin ward condition. The Pharisees and scribes certainly did not have any intention to touch the inward situation of man. They were concerned with outward formality, with outward washing and cleansing. They were not interested in anything of the inward condition of man. Nevertheless, they gave the Lord an excellent opportunity and even opened the way for Him to unveil man’sin ward condition. The Lord Jesus exposed man’sin ward situation not only to the Pharisees and scribes, but also to the crowd and especially to His disciples (v. 17). In 7:1-23 we have three groups of people: the entire crowd, including the Pharisees and scribes; a portion of the crowd (v. 14), and the Lord’s disciples, His intimate followers. Verse 17 says, “And when He entered into a house from the crowd, His disciples questioned Him.” Then the Lord unveiled to them in a full way man’sin ward condition. Eventually it was the Lord’sin tim ate followers who received the benefit. They came to see clearly not only man’so ut ward situation, but also man’sin ward condition

6主耶稣这位神而人者，医治人的疾病。这医治不仅顾到我们外面的疾病，更特别顾到我们内里的疾病。

6As a divine-human Person, the Lord Jesus heals man’s situation. This healing takes care not only of our outward sickness, but especially of our inward sickness

7关于这一点，我们在马可七章看见奴仆救主福音服事的一个重要步骤。正如我们已经看见的，在七章以前，主的福音服事是应付人外面的光景。但法利赛人和经学家这班反对者，使主有一个绝佳的机会，来摸到堕落之人内里的光景。

7Concerning this, in chapter seven of the Gospel of Mark we have an important step in the Slave-Savior’s gospel service. As we have seen, before chapter seven the Lord’s gospel service was concerned with man’s out ward situation. But the Pharisees and scribes, as opposers, provided the Lord an excellent opportunity to touch the inward condition of fallen man.

8我们在六章看见反对与弃绝。该章记载奴仆救主的先锋施浸者约翰的殉道，这是由希罗底恨恶约翰所引起的。在这一章末了，主渡过海，来到一个人肯接受祂医治的地方。主的门徒对于所发生的事，必定相当喜乐、兴奋。主无论到那里，都受人欢迎，人也得著医治。我们当时若是一路跟著奴仆救主，必定对所发生的事感到喜乐。我们可以说，第七章的法利赛人和经学家是专业的反对者。他们从耶路撒冷下到主耶稣所在的地方以前，可能受过训练要侦察祂，好叫他们有凭据来抓祂，并把祂治死。法利赛人和经学家也许彼此说，『祂是魔鬼，我们必须除掉祂。我们要找些凭据说服罗马政府来治死祂。』这班训练有素、专业的探子以为他们有了凭据，可以控告主耶稣与没有洗手的人吃饭。其实他们却为主开了路，使祂能论到人心里的光景。我们可以把第七章所描述的主耶稣，比作给病人动手术的外科医生。我们也可以说，专业的反对者豫备了『手术室』，给主来动『手术』。这样，祂就把人的心剖开，暴露出里面的光景。

8In chapter six we see opposition and rejection. This chapter records the martyrdom of John the Baptist, the forerunner of the Slave-Savior, a martyrdom that was motivated by the hatred of Herodias for John. At the end of this chapter, the Lord crossed the sea and then came into a country where the people received His healing. The Lord’s disciples must have been happy and excited over what was happening. Wherever the Lord went, He was welcomed and people were healed. If we had been among the followers of the Slave-Savior at that time, we certainly would have been happy about the situation. We may say that the Pharisees and scribes in chapter seven were professional opposers. Probably before they came down from Jerusalem to the place where the Lord Jesus was, they were trained to spy on Him in order to have some ground to arrest Him and put Him to death. The Pharisees and scribes may have said to one another, “This one is a devil, and we must get rid of him. We must find something to convince the Roman government to put this man to death.” These trained, professional spies thought they had ground to accuse the Lord Jesus in the matter of eating with unwashed hands. Actually, they simply opened up the way for Him to speak concerning the condition of man’she art. We may compare the Lord Jesus in chapter seven to a surgeon operating on a patient. We may also say that the professional opposers prepared the “surgery room” for the Lord’s “operation.” Then He opened up man’she art and exposed its inward condition

主斥责

the Pharisees and scribes

法利赛人和经学家

REBUKED BY THE LORD

9主对法利赛人和经学家说，『以赛亚指著你们假冒为善之人所申言的，是对的，如经上所记，「这百姓用嘴唇尊敬我，心却远离我；他们敬拜我也是徒然，因为他们将人的吩咐当作教训教导人。」』（6～7。）主在这里似乎是说，『你们这班假冒为善的人只在意外面的光景，却不注意人里面的光景。饭前洗不洗手，无关紧要，要紧的是你们内里的光景。我要打开你们的心并且暴露你们的光景。』接著，主在本章暴露了堕落之人心里邪恶的光景。

9The Lord said to the Pharisees and scribes, “Isaiah prophesied rightly concerning you, hypocrites, as it is written, This people honors Me with their lips, but their heart is far away from Me; and in vain they are worshipping Me, teaching as teachings the commandments of men” (vv. 6-7). Here the Lord seemed to be saying, “You hypocrites only take care of the outward situation. You do not take care of man’sin ward condition. Whether you wash your hands or not before eating does not mean anything. What matters is your inward condition. Let me open your heart and expose its condition.” In this chapter the Lord goes on to expose the evil condition of the heart of fallen man.

10法利赛人与经学家来的目的，是要挑主耶稣的毛病；结果反而被祂斥责。主是纯真的，祂从来不装假。一面，祂对寻求祂的人是慈仁、怜恤的。但是另一面，就如七章的记载所指明的，祂对专门反对祂的人非常率直，称他们为假冒为善的人。主在八至九节继续对他们说，『你们是离弃神的诫命，拘守人的传统。…你们巧妙的废弃神的诫命，为要遵守自己的传统。』不仅如此，祂在十三节说，他们『藉著所传授的传统，使神的话失去效力和权柄。你们还作许多这类的事』。主在这里似乎是说，『你们这班假冒为善的人要挑我的毛病，但我要藉机暴露你们。你们质问我的门徒为甚么不遵守传统，我反要问你们，为甚么以你们的传统废弃了神的诫命。你们用嘴唇事奉神，我却要暴露你们心里所藏的是甚么。』主在十至十二节对法利赛人和经学家说，『摩西说，「当孝敬父母，」又说，「咒骂父母的，要被处死。」你们倒说，人若对父母说，我所当供养你的，已经作了各耳板，（就是礼物，）你们就不容许他再为父母作任何事。』藉此我们看见，法利赛人和经学家不但在敬拜神的事上错了，甚至对于父母也错了。他们在孝敬父母的事上，因为拘守传统而废弃了神的诫命。

10The Pharisees and scribes came for the purpose of finding fault with the Lord Jesus. But the outcome was that they were rebuked by Him. The Lord is genuine; He never pretends. On the one hand, He is kind and has compassion on the seeking ones. But on the other hand, as indicated by the record in chapter seven, He was frank with the professional opposers, calling them hypocrites. In verses 8 and 9 the Lord went on to say to them, “Leaving the commandment of God, you hold the tradition of men.…You nicely set aside the commandment of God, that you may keep your tradition.” Furthermore, in verse 13 He said that they were “invalidating the word of God by your tradition which you have delivered; and many such similar things you do.” Here the Lord seemed to be saying , “ You hypocrites come to find fault with Me. But I take this opportunity to expose you. You ask why My disciples do not keep the traditions. I ask why you invalidate the word of God by your traditions. You serve God with your mouth, but I shall expose what is in your heart.” In verses 10 through 12 the Lord said to the Pharisees and scribes, “Moses said, Honor your father and your mother; and, He who speaks evil of father or mother, let him surely die. But you say, If a man says to his father or mother, corban (that is, a gift), whatever you may be profited from me, you no longer allow him to do anything for his father or mother.” By this we see that the Pharisees and scribes were wrong not only in the worship of God, but even in the way they dealt with their parents. Concerning the matter of honoring father and mother, they invalidated the commandment of God through the keeping of their tradition

11十一节的『各耳板』是希伯来文，，各耳板，意奉献，表明献给神之物。这个辞在利未记头七章讲述各种祭物时，用过多次。事实上，利未记一至七章里的『祭』（offering），就是从希伯来字qorban繙译来的。主斥责法利赛人和经学家在孝敬与照顾父母的事上错了。他们其实是教导人忽视孝敬父母，因此废弃了神的诫命。一个人应该为著照顾他的父母有所花费，但法利赛人和经学家则认为人只要向神献上各耳板，就是向神奉献，就可不必再奉养父母。主针对这个传统，厉害的斥责法利赛人和经学家，告诉他们，他们用传统废弃了神的话。主大胆的斥责，使专业的反对者闭口无言。祂公然的暴露了他们。这对法利赛人和经学家是何等的羞辱；他们熟悉摩西的律法，也许自认比加利利人优越。然而主在众人之前揭发他们，斥责他们，称他们为假冒为善的人。祂说，他们用嘴唇尊敬神，心却远离祂。祂甚至揭发他们废弃了神的诫命，使诫命归于无效。祂揭发他们不仅欺骗神，也欺骗自己的父母。这是何等严厉的斥责！法利赛人和经学家受了斥责，就闭口无言。毫无疑问，他们都悄悄的溜走了。

11The word “corban” in verse 11 is from the Hebrew word qorban, an offering, a gift, signifying anything qorban offered to God. This word is used a number of times in the first seven chapters of Leviticus, chapters that speak of the different kinds of offerings. Actually, the English word “offering” as used in Leviticus 1—7 is a translation of the Hebrew word qorban. The Lord rebuked the Pharisees and scribes for being wrong in the matter of honoring their parents and taking care of them. They actually taught others to neglect to honor their parents, and in so doing they invalidated the commandments of God. A person should spend a certain amount to take care of his parents. But according to the Pharisees and scribes, if that person made a corban to God, an offering to God, there was no need for him to take care of his parents. Regarding this tradition, the Lord Jesus strongly rebuked the Pharisees and scribes, telling them that they were invalidating the word of God by their tradition. The Lord’s bold rebuke silenced the professional opposers. He had publicly exposed them. What a shame this was to the Pharisees and scribes, who were knowledgeable in the Mosaic law and probably regarded themselves as superior to the Galileans. But in front of the crowd the Lord exposed them and rebuked them, calling them hypocrites. He said that they worshipped God with their mouths, but that their hearts were far away from Him. He even exposed them for invalidating the law of God, for making the law of none effect. He exposed them for not only cheating God, but also for cheating their parents. What a severe rebuke! By this rebuke the Pharisees and scribes were muzzled. No doubt they disappeared silently from the scene.

玷污人的东西

THE THINGS THAT DEFILE A MAN

12法利赛人和经学家走了之后，主又叫群众来，对他们说，『你们众人要听我，也要领悟。从人外面进去的，没有一样能污秽人，惟有从人里面出来的，乃能污秽人。』（可七14～15。）主在这里指明，从人心里出来的，才污秽人。所以，我们不应该注意外面的事物，因为这些事物不能污秽人。我们反倒要非常注意里面的事物，因为就是这些事物能污秽我们。十七节说，『耶稣离开群众，进了屋子，门徒就将这比喻问祂。』门徒不明白主的话，就求祂为他们解释。主说，『连你们也是这样不领悟么？岂不知凡从外面进入的，不能污秽人？因为不是进入他的心，乃是进入他的肚腹，又排到茅厕里。祂这样说，就把各样的食物都洁净了。…从人里面出来的，那才污秽人。』（18～。）照主在这里的话看来，从人里面出来的，那才污秽人。耶利米说，人心坏到极处。（耶十七9。）堕落的人心里败坏，充满了污秽人的细菌。

12After the Pharisees and scribes disappeared, the Lord called the crowd to Him again and said to them, “Hear Me, all of you, and understand. There is nothing outside of a man which entering into him can defile him, but the things coming out of a man are the things which defile a man” (vv. 14-15). Here the Lord is indicating that the things that defile a man are the things that come out from his heart. Therefore, we should not be concerned for outward things, because these things cannot defile us. Instead, we should be very concerned about the inward things, for these are the things that defile us. Verse 17 says, “And when He entered into a house from the crowd, His disciples questioned Him concerning the parable.” Not understanding the Lord’sword, the disciples asked Him to explain it to them. The Lord said, “Are you also in the same manner without understanding? Do you not perceive that everything from outside entering into a man cannot defile him, because it does not enter into his heart, but into the stomach, and goes out into the drain, making all foods clean?…That which goes out of a man, that defiles a man” (vv. 18-20). According to the Lord’s 20 word here, it is what comes out of man’she art that defiles him. Jeremiah said that the condition of man’she art is incurable (Jer. 17:9). The heart of fallen man is corrupt, full of defiling germs.

13接著，主在马可七章二十一和二十二节就列出人心里许多能污秽人的事物：『因为从里面，就是从人心里，发出恶念、淫乱、偷窃、凶杀、奸淫、贪婪、邪恶、诡诈、淫荡、嫉妒、谤讟、狂傲、愚妄。』主又在二十三节下结语说，『这一切的恶，都是从里面发出来，且能污秽人。』从里面发出的恶，乃是人堕落和有罪的性情所产生的恶果。（罗七18。）我们必须将这里主所说的话应用到我们身上，并看见凡从我们里面出来的，都能污秽人。没有一样出于我们的东西是清洁的。就著我们的本性来说，我们是由邪恶的事物所构成的。在马可七章，奴仆救主在祂的福音服事里，分析人内里的光景，这实在是一件大事。主是为了祂的门徒，就是亲密跟从祂的人得益处，才这样作的。祂要他们晓得，凡从他们心里出来的，都能污秽人。主似乎告诉他们：『要小心不去污秽人，也要小心不被别人玷污。你们中间没有人是清洁的。不管你们怎样洗手，还是不能洗净你们的心。污秽你们的，乃是你们心里的东西。你们要看见，凡从你们心里出来的，都是不洁净的，都能污秽你们自己，也污秽别人。』

13In verses 21 and 22 the Lord goes on to list a number of defiling things in the heart of man: “For from within, out of the heart of men, proceed evil reasonings, fornications, thefts, murders, adulteries, covetousness, wickedness, deceit, licentiousness, a wicked eye, blasphemy, arrogance, foolishness.” Then in verse 23 the Lord concludes, “All these wicked things proceed from within, and they defile a man.” The wicked things which proceed from within are the evil issues of man’s fallen and sinful nature Rom. 7:18). We need to apply the Lord’sword here to ourselves and realize that whatever comes out from us is defiling. Nothing that has its source in us is clean. Naturally speaking, we are a constitution of evil things. It is a great matter that in chapter seven of Mark the Slave-Savior in His gospel service comes to the matter of analyzing the inward condition of man. The Lord did this for the benefit of His disciples, His intimate followers. He wanted them to know that anything that proceeds out of their heart defiles others. The Lord seemed to be saying to them, Beware of defiling others, and beware of being defiled by others. No one among you is clean. No matter how much you may wash your hands, you cannot cleanse your heart. The things that defile you are the things in your heart. You need to see that whatever comes out of your heart is unclean and is defiling to yourselves and to others