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马可福音生命读经 · 第22篇

奴仆救主福音服事的行动（六）

The Move of the Slave-Savior’s Gospel Service (6)
1读经：马可福音七章二十四至三十节。马可福音是一卷渐进的书，记载主在地上的生平。毫无疑问，主所经历的，都是神在环境中主宰的安排，使主在地上的生活能经历一些特定的事。
1Scripture Reading: Mark 7:24-30 The Gospel of Mark is a progressive book, a record of the Lord’s life on earth. No doubt, whatever the Lord experienced was sovereign, for God arranged the environment so that the Lord would experience certain things in His earthly life
2到目前为止，我们已经看见奴仆救主福音服事的内容，完成这服事的路，以及福音服事的辅助动作。我们也看见，主耶稣在四章用很强的话，论到神国度的内在元素。接著，祂运用权柄，就是国度的权柄，对付人外面的情形。关于这点，马可福音给我们看见一幅人类社会的图画。另外也有一幅图画，给我们看见世人对于主福音的态度。然后，七章从对付人外面的情形转到对付人心的内里光景。
2Thus far, we have seen the contents of the Slave-Savior’s gospel service, the ways to carry out this service, and the auxiliary acts for the gospel service. We have also seen that, in chapter four, the Lord Jesus gave a strong word concerning the intrinsic element of the kingdom of God. Following this, He exercised His authority, the authority of the kingdom, to deal with man’so ut ward situation. Concerning this, we have in Mark a picture of human society. We also have a picture showing the attitude of the worldly people toward the Lord’s gospel. Then in chapter seven there is a turn from the dealing with man’so ut ward situation to the dealing with the inward condition of man’she art
叙利腓尼基妇人
THE SYROPHOENICIAN WOMAN AND THE CHILDREN’S BREAD
与儿女的饼
3我们在本篇信息，要来看叙利腓尼基妇人的事例。（七24～30。）七章二十四节告诉我们，主『往推罗、西顿的境内去』。当下有一个妇人，她的小女儿被污灵附著，来俯伏在祂脚前。（25。）『这妇人是希利尼人，属叙利腓尼基族。』她说叙利亚话，属腓尼基族，（参徒二一2～3，）因腓尼基族是迦南人的后裔，所以她也是迦南妇人。（太十五22。）很难查出是因宗教、婚姻或别的因素，使她成为希利尼人。在新约，『希利尼』一辞是用来表征外邦世界。这位妇人是一个典型的外邦人。我们可以说，她在许多方面都是外邦人，因为她是希利尼人、叙利腓尼基族人和迦南人。虽然如此，她还来求主为她作一件事。她求主赶出那鬼，离开她的女儿。（可七26。）因著这位叙利腓尼基妇人是这样一个外邦人，主耶稣就对她说，『让儿女们先吃饱，因为不好拿儿女的饼丢给小狗。』（27。）主在这里似乎对她说，『你既是外邦人，就是一只小狗，我不能拿儿女的饼丢给你吃。你没有资格作儿女，你只彀资格作外邦人。因为我必须先给儿女吃饱，我不应该拿儿女的饼丢给你吃。』
3In this message we shall consider the case of the Syrophoenician woman (7:24-30). Mark 7:24 tells us that the Lord “went away into the districts of Tyre.” Then a woman, whose little daughter had an unclean spirit, came to Him and fell at His feet (v. 25). “The woman was a Greek, Syrophoenician by race.” She was a Syrian by tongue, Phoenician by race (see Acts 21:2-3), and, the Phoenicians being descendants of the Canaanites, a Canaanite woman (Matt. 15:22). What made her a Greek — religion, marriage, or something else—is difficult to discover. In the New Testament the word “Greek” is used to signify the Gentile world. This woman was a typical Gentile. We may say that she was manifoldly a Gentile, for she was a Greek, a Syrophoenician, and a Canaanite. Nevertheless, she came to ask the Lord to do something for her. She wanted Him to cast a demon out of her daughter (v. 26). Because this Syrophoenician woman was such a Gentile, the Lord Jesus said to her, “Let the children be satisfied first, for it is not good to take the children’s bread and throw it to the little dogs” (v. 27). Here the Lord seemed to be saying to her, “As a Gentile, you are a little dog, and I cannot throw the children’s bread to you. You are not qualified to be one of the children. You are qualified only to be a Gentile. Because I must satisfy the children first, I should not take the children’s bread and throw it to you.”
4主在约翰六章明明的告诉犹太人，祂是生命的饼（或，粮）。（35。）祂向犹太人表示，祂是神的饼，是那位『从天上降下来赐生命给世人的』。（33。）祂从天上降下来，成为生命的饼，为要满足世人的饥饿。虽然约翰六章明明说到这一点，但马太、马可、或路加福音这三卷对观福音书，并没有这样一句话。然而在马可七章二十七节，主耶稣用了『饼』这个字。祂说，应该让儿女们先吃饼。主在二十七节论到儿女的饼，表明祂来不仅是为著行神迹。主耶稣来乃是为著𫗪养饥饿的儿女。这里主的话明确的指出，前几章中祂是在𫗪养人。
4In chapter six of the Gospel of John the Lord clearly told the Jews that He is the bread of life (John 6:35). He indicated to them that He is the bread of God, the One who “comes down out of heaven and gives life to the world” (John 6:33). He came down from heaven to be the bread of life to satisfy the hunger of the world. Although a word concerning this was clearly given in John 6, there is not such a word in the synoptic Gospels, in Matthew, Mark, or Luke. But in Mark 7:27 the Lord Jesus used the word “bread.” He said that the bread should first be given to the children. What the Lord says concerning the children’s bread in verse 27 indicates that He did not come simply to do miracles. The Lord Jesus came to feed the hungry children. The Lord’sword here definitely indicates that in the previous chapters the Lord was feeding the people
喂养与分赐
FEEDING AND DISPENSING
5𫗪养是一件分赐的事。我研读『经纶』（oikonomia，奥依克诺米亚）的希腊字义时，才晓得这个辞的字根，意思是分配粮食。约瑟在埃及分配粮食就是一个例子。他是一个好管家，将粮食分配给人民，来执行管家的职分。那管家的职分就是奥依克诺米亚，也就是分配粮食的供应。我们可以说，主耶稣这位奴仆救主是真正的约瑟。我们在马可七章看见，祂把祂自己当作滋养的粮食–饼，分赐给人。祂把自己当作生命供应的元素分赐出来，以满足饥饿的人。
5Feeding is a matter of dispensing. In my study of the Greek word for “dispensation” (oikonomia), I have learned that this word comes from a root that means to distribute food. An example of a person distributing food is Joseph in Egypt. As one who distributed food to the people, he was a good steward carrying out a stewardship. That stewardship was an oikonomia, a dispensing of the supply of food. We may say that the real Joseph is the Lord Jesus, the Slave-Savior. In chapter seven of the Gospel of Mark we see Him dispensing Himself as bread, as nourishing food. He is dispensing Himself as the element of the life supply to satisfy the hungry ones
6当叙利腓尼基妇人这个典型的外邦人来到祂面前，求祂赶出那鬼，离开她的女儿时，祂就敞开祂自己，让她认识祂的所是。祂向她启示，祂就是饼。祂让她晓得祂是饼，为著𫗪养饥饿的儿女，并且祂将自己当作生命的供应，分赐给人。许多人从主的职事受惠，却不晓得当祂在服事他们的时候，祂正在𫗪养他们。照样，今天许多基督徒不晓得主渴望把祂自己当作饼分赐出去。有些基督徒欣赏医病与神迹，但是你有没有听见，真正的医病与神迹乃是为著𫗪养饥饿的人？而这正是主耶稣向叙利腓尼基妇人所启示的。
6When a Syrophoenician, a typical Gentile, came to Him and asked Him to cast a demon out of her daughter, He opened Himself to let her know what He was. He revealed Himself to her as bread. He caused her to realize that He was bread for the feeding of the hungry children, that He was distributing Himself to people as their life supply. Many of those who received benefit from the Lord’s ministry did not realize that, as He was ministering to them, He was feeding them. In a similar way, many of today’s Christians do not realize that the Lord desires to distribute Himself as bread. Some Christians appreciate healings and miracles. But have you ever heard that genuine healings and miracles are for the Lord’s feeding of hungry people? Nevertheless, this is the very matter revealed by the Lord Jesus to the Syrophoenician woman.
7主与这位妇人交谈时，启示祂所作的不仅是行神迹，也是𫗪养。事实上，祂并不是在行神迹，乃是把祂自己当作饼，当作粮食的供应分赐给人。我们在马可福音的前几段，看见福音服事的内容，完成福音服事的路，福音服事的辅助动作，论国度内在元素的话，一幅人类社会的图画，一幅世人对于福音之态度的图画，以及人内心光景的暴露。我们既已看见这些，现在就需要来看七章二十四至三十节，主把自己当作我们众人所需要的粮食供应，分赐给我们。事实上，我们不需要神迹，甚至不需要医治；我们真实的需要乃是饼，乃是生命的供应。因此，主耶稣把自己当作粮食分赐给我们。
7In His conversation with this woman, the Lord revealed that what He was doing was not merely the performing of miracles—it was a feeding. Actually, He was not doing miracles; He was dispensing Himself as bread, as the supply of food. In the preceding sections of the Gospel of Mark, we have the contents of the gospel service, the ways to carry out the gospel service, actions that are helpful in the gospel service, the word concerning the intrinsic element of the kingdom, a picture of human society, a picture of the attitude of worldly people toward the gospel, and the exposure of the condition of man’she art. Having seen all this, now we need to see in 7:24-30 that the Lord is distributing Himself as the food supply needed by us all. Actually, we do not need a miracle, and we do not even need healing. Our real need is for bread, for the life supply. Therefore, the Lord Jesus is dispensing Himself to us as food
奴仆救主进一步的福音服事
A FURTHER STEP IN THE SLAVE-SAVIOR’S GOSPEL SERVICE
8奴仆救主在七章二十四至三十节执行祂的福音服事时，更往前了一步。我们看见，主在七章一至二十三节用十诫暴露人内心的光景，这也是祂更进一步的福音服事。主采取了这个步骤以后，接著就指明，在祂的福音服事里，祂不仅是行神迹而已。那不是祂福音服事的内在意义。这服事的内在意义乃是祂把自己当作粮食分赐给人。主耶稣似乎告诉叙利腓尼基妇人说，『你以为你需要我医治你的女儿，其实你需要我作你的饼。我也必须让你知道你的地位是甚么，你的地位就是一只外邦狗。你既是这样的一只狗，就没有权利享受儿女的分。我是儿女的分，而神的选民以色列人才是儿女。我从父而来，为要𫗪养神的儿女。』
8In 7:24-30 the Slave-Savior takes a further step in the carrying out of His gospel service. We have seen that in 7:1-23 the Lord uses the Ten Commandments to expose the condition of man’she art. That also was a further step in His gospel service. After taking that step, the Lord goes on to indicate that in His gospel service He was not merely doing miracles. That was not the inner significance of His gospel service. The inner significance of this service is that He was distributing Himself as food. The Lord Jesus seemed to be saying to the Syrophoenician woman, “You think that you need Me to heal your daughter. Actually, your need is for Me to be your bread. Also, I must let you know what your position is. Your position is that of a little Gentile dog. Since you are such a dog, you do not have the right to enjoy the children’sport i on. I am the children’sport i on, and the children are the Israelites, the chosen people. I came from the Father to feed His children
9你有否看见，马可福音揭示主耶稣是我们的饼？这卷福音书一步进一步，一层高一层的记载，最终把我们带到一件极重要的事，就是主耶稣是我们的饼。
9Have you ever realized that the Gospel of Mark unveils the Lord Jesus as our bread? As the record of this Gospel progresses, going on step by step and going up level by level, it eventually brings us to the crucial matter of the Lord Jesus being our bread.
10如果我们没有主的话，说到祂自己是儿女的饼，我们就无从领会祂在福音服事里，乃是把自己当作我们的饼分赐出来。主如何是医生、新郎、与释放者，这些我们不难明白。我们很容易认识祂这些方面。然而，谁曾想到主是饼？不错，祂是神人，是医生、新郎、与释放者，但现在我们从祂回答叙利腓尼基妇人的话看见，祂还是儿女的饼。何等的奇妙！
10If we did not have the Lord’sword about Himself as the children’s bread, we would not realize that in His gospel service He was distributing Himself as our bread. It is not very difficult for us to understand how the Lord is the Physician, the Bridegroom, and the Emancipator. It is easy for us to know Him in these ways. But who would ever imagine that the Lord is bread? Yes, as the God-man, He is the Physician, the Bridegroom, and the Emancipator. But now we see, through His answer to the Syrophoenician woman, that He is the children’s bread. How marvelous
站在适当的地位
TAKING THE PROPER POSITION
11让我们再来读二十七节：『耶稣对她说，让儿女们先吃饱，因为不好拿儿女的饼丢给小狗。』这里的小狗，在原文是指宠物狗，家犬。在二十八节，叙利腓尼基妇人回答说，『主阿，是的，就是小狗在桌子底下，也吃孩子们的碎渣。』她回答时似乎在说，『主阿，不错，你是对的，我并没有否认我是一只小狗的事实。但是连小狗在桌子底下，也有权利吃孩子们的碎渣。』她的回答指明，她是以主的话作她的立场，向主有所要求。她的立场是甚么？她的立场就是她是桌子底下的一只小狗，宠物狗。照所用的希腊字来看，她不是野狗，而是宠物狗。这指明她是外邦人，是神的一个『宠物』。我们可以说，今天的外邦人也是神的『宠物狗』。
11Let us read verse 27 again: “And He said to her, Let the children be satisfied first, for it is not good to take the children’s bread and throw it to the little dogs.” In Greek “little dogs” are pet dogs, dogs that are kept in the house. In verse 28 we have the answer of the Syrophoenician woman: “Yes, Lord, but even the little dogs under the table eat of the little children’s crumbs.” In her answer she seemed to be saying, “Yes, Lord, You are right. I don’t deny the fact that I am a little dog. But even the little dogs under the table have the right to eat of the children’s crumbs.” Her answer indicates that she took the Lord’sword asher standing to claim something from Him. What was her standing? Her standing was that she was a little dog, a pet dog, under the table. According to the Greek word used, she was not a wild dog; she was a pet dog. This indicates that as a Gentile she was one of God’s “pets.” We may say that the Gentiles today also are God’s “pet dogs
12叙利腓尼基妇人站在适当的地位，她也许是这样说的：『主阿，我也许是一只小狗，但我不是屋外的野狗。我是一只宠物狗，当主人𫗪养儿女时，我正在桌子底下。我既是你的宠物狗，你当然喜欢我。不错，你爱你的儿女，但你也喜欢我。当儿女坐席的时候，你的宠物狗正在桌子底下徘徊。主阿，我不是你的宠物狗么？你不喜欢我么？我没有地位坐席，但我的确有地位在桌子底下。』
12The Syrophoenician woman, taking the proper standing, might have been saying, “Lord, I may be a little dog, but I am not a wild dog, a dog outside the house. Rather, I am a pet dog, a dog who stays under the table while the Master is feeding the children. Since I am Your pet dog, You have pleasure in me. Yes, You love Your children, but You also have pleasure in me. While Your children are eating at the table, Your pet dog is moving about under the table. Lord, am I not Your pet dog? Am I not pleasing to You? I don’th ave a position at the table, but I surely have a position under the table
13桌上与桌下的饼
13THE BREAD ON THE TABLE AND UNDER THE TABLE
14我们可以说，叙利腓尼基妇人用主自己所说的话抓住祂。当祂用『小狗』这辞，她好像立刻抓住这话说，『主阿，太好了！你说我是宠物狗，这对我来说，已经是彀好了。我不必是坐席的孩子，我只要是桌子底下的宠物狗，就有地位吃桌子上掉下来的碎渣。』实在说，在七章二十四至三十节，主耶稣自己并不在桌上，而在桌子底下。我们要记得，这件事发生在圣地以北，推罗的境内，一个可以称为『桌子底下』的区域。圣地是『桌子』。但犹太人这班『顽皮的孩子』把饼丢弃，饼就落到桌子底下。主既成了桌子底下的碎渣，现在就可以作外邦小狗的分。我们从七章二十九节知道，主耶稣对叙利腓尼基妇人说，『因这句话，你去罢，鬼已经离开你的女儿了。』她就回家去，『见小孩子躺在床榻上，鬼已经出去了。』（30。）然而，这里的重点不是赶出叙利腓尼基妇人女儿身上的鬼；重点乃是主耶稣在祂的福音服事里，把祂自己当作饼，当作人内里的供应，分赐给人。
14We may say that the Syrophoenician woman caught the Lord by His own word. He used the expression “little dogs.” Immediately, it was as if she seized upon this word to say, “Very good, Lord! You have said that I am a pet dog. This is good enough for me. I don’t need to be a child at the table. As long as I am a pet dog under the table, I have the position to eat the crumbs that drop down from the table.” In a very real sense, in 7:24-30, the Lord Jesus Himself was not the bread on the table. Instead, He was under the table. We need to remember that this incident took place in the districts of Tyre, north of the holy land, a region that may be called “under the table.” The holy land was the “table.” But the Jews, as “naughty children,” cast the bread off the table, and it fell under the table. As the crumbs under the table, the Lord could now be the portion of the little Gentile dogs. We know from 7:29 that the Lord Jesus said to the Syrophoenician woman, “Because of this word, go; the demon has gone out of your daughter.” When she returned to her house, “she found the little child lying on the couch and the demon gone out” (v. 30). However, the crucial point here is not the casting out of the demon from the daughter of the Syrophoenician woman. The crucial point is that in His gospel service the Lord Jesus is distributing Himself to people as their bread, as their inner supply.
我们需要主作我们生命的供应
OUR NEED FOR THE LORD AS OUR LIFE SUPPLY
15今天，五旬节灵恩运动最大的缺欠，就是不觉得需要主耶稣作饼，作生命的供应。灵恩运动的人也许欣赏外面的医病与神迹，却不珍赏主是饼，为作他们内里生命的供应。即使我们从主得著了医治，我们仍然需要祂作我们生命的供应。我们若经历神迹，却没有接受主作我们内里生命的供应，仍是徒然的。在一班著重神迹奇事的人中间，也许有人多多少少得到一些真正的医治或神迹，但他们很少领悟里面得著主作生命供应𫗪养的重要性。我们需要看见，当主耶稣作我们的医治者时，祂同时也是我们的饼。
15A lack of the realization of the need for the Lord Jesus as bread, as life supply, may be the greatest shortage in today’s Pentecostal or charismatic movement. Those in this movement may appreciate outward healings and miracles, but they may not appreciate the Lord as bread to be their inner life supply. Even if we receive a healing from the Lord, we still need Him as our life supply. To experience a miracle without receiving the Lord as our inner life supply is vain. Among those who emphasize miraculous things, there may be some genuine healings or miracles, but there is very little realization of the inward feeding on the Lord as our life supply. We need to realize that even when He is our Healer, the Lord Jesus is our bread
16在马可七章，主向叙利腓尼基妇人敞开自己，让她晓得主是她的粮食。她不仅需要主医治她的女儿，更特别需要主作她的粮食，她的饼。
16In chapter seven of the Gospel of Mark the Lord opened Himself to the Syrophoenician woman to let her know that He was her food. She needed Him not only as the One to heal her daughter; she especially needed Him to be her food, her bread
177:1-七章二十四至三十节的启示比七章一7:1-至二十三节的启示更深。在七章一至二十三节所记载福音服事的行动里，主暴露了人心里的真实光景，使我们知道我们的需要是甚么。我们的需要不是外面的，乃是内里的。我们不需要外面的洗涤，乃需要内里的洗净，就是洗净我们的心。然后，在七章二十四至三十节，主进一步给我们看见，如果我们只有内里的洗净，我们仍是空洞的。我们的心洗净了，洁净了，还是不彀的。因为清洁的心可能仍是空洞的心。因此，我们的心除了消极方面必须洗净以外，还需要在积极方面得著饼的供应。单单洗净还不彀，我们需要主耶稣作我们的饼。主在完成福音的服事时，进一步的启示出祂自己就是我们的饼。
17The revelation in 7:24-30 is deeper than that in 23. In the step of the gospel service recorded in 23 the Lord exposes the real condition of the human heart in order that we may know what our need is. Our need is not outward; it is inward. We do not need an outward washing; we need an inward cleansing, a cleansing of our heart. Then in 7:24-30 the Lord takes a further step to cause us to see that if what we have is only inward cleansing, we shall still be empty. It is not sufficient for our heart to be cleansed, purified. A clean heart may still be an empty heart. Therefore, in addition to the cleansing of our heart on the negative side, we need the supply of bread on the positive side. Even more than cleansing, we need the Lord Jesus to be our bread. This revelation concerning Himself as our bread is a further step taken by the Lord in the carrying out of His gospel service.