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马可福音生命读经 · 第23篇

奴仆救主福音服事的行动（七）

The Move of the Slave-Savior’s Gospel Service (7)
1读经：7:31—8:26。我们在本篇信息要交通七章三十一节至八章二十六节。马可福音这一段话论到五件事：医治耳聋舌结，（七31～37，）食饱四千，（八1～10，）无神迹给法利赛人，（八11～13，）警告提防法利赛人和希律的酵，（八14～21，）以及医治伯赛大的瞎子。（八22～26。）
1Scripture Reading: Mark 7:31—8:26 In this message we shall consider 7:31—8:26. In this section of the Gospel of Mark five matters are covered: the healing of a deaf and dumb man (7:31-37), the feeding of four thousand (8:1-9), not giving a sign to the Pharisees (8:10-13), warning the disciples concerning the leaven of the Pharisees and of Herod (8:14-21), and the healing of a blind man in Bethsaida (8:22-26
医治耳聋舌结
the healing of a deaf and dumb man
2在七章三十一至三十七节，我们看见主医治一个耳聋舌结的人。在七章以前，马可福音所记载的医治，多半是医治整个人。譬如，彼得的岳母发烧。（一30～31。）她得著医治，乃是整个人得著医治。另一个事例是瘫子得医治。（二3～12。）他得著医治，也是整个人得医治。患痳疯者得洁净，（一40～45，）也是这样。但是，七章三十一至三十七节中不是整个人得医治，乃是特别的器官得医治。事实上，马可七章以后的医治，都是医治特别的器官，而不是整个人。得医治的主要有三种器官：眼睛、耳朵与舌头。
2In 7:31-37 we have the healing of a deaf and dumb man. Before chapter seven, most of the healings in the Gospel of Mark were healings of a complete person. For instance, Peter’s mother-in-law was sick of a fever (1:30-31). She was healed, and that was the healing of a complete person. Another example of this kind of healing is the healing of the paralytic (2:3-12). When the paralytic was healed, the complete person was healed. The same is true of the cleansing of the leper (1:40-45). But in 7:31-37 we do not have the healing of a complete person; instead, we have the healing of specific organs. In fact, all the healings after Mark 7 involve particular organs, not complete persons. Mainly these healings are of three organs: the eyes, the ears, and the tongue
3我们可以说，马可福音医治的顺序是这样：一般的医治，暴露人内心的光景，主作为饼，作生命的供应，以及专一的医治某些器官。这也是我们属灵经历的顺序。我们得救时，我们经历了一般的医治。以后，我们心里面的光景被暴露了。然后，可能在我们进入召会生活以后，学习享受主作我们内里的饼，就是生命的供应。接著，我们的耳朵、舌头、与眼睛都得了医治。一些在召会生活多年的人，仍然需要这些器官得著专一的医治。
3We may say that in the Gospel of Mark we have the following sequence related to healing: general healings, the exposure of the condition of man’she art, the Lord as bread, as the supply of life, and the healing of specific organs. This also is the sequence in our spiritual experience. When we were saved, we experienced healing in a general way. Later the condition of our heart was exposed. Then, probably after coming into the church life, we learned to enjoy the Lord inwardly as our bread, as our life supply. Following this, we have the healing of our ears, tongue, and eyes. Some who have been in the church life for years still need the specific healing of these organs
不能听见神的声音，不能为祂说话
Unable to Hear the Voice of God and Speak for Him
4马可七章三十二节说，『有人带著一个耳聋舌结的人，来就耶稣，求祂按手在他身上。』这个耳聋舌结的人，象征人在属灵上又聋又哑，不能听见神的声音，不能赞美神，（赛三五6，）也不能为神说话。（五六10。）口哑是由于耳聋。奴仆救主医治的救恩，先是对付他的耳朵，而后抹他的舌头，这样足能治好这人的耳聋舌结。
4Mark 7:32 says, “And they bring to Him one who was deaf and spoke with difficulty, and they entreated Him that He would lay His hand on him.” This deaf and dumb person signifies one who is spiritually deaf and dumb, one who is unable to hear the voice of God and praise Him (Isa. 35:6) and speak for Him (Isa. 56:10). His dumbness was due to his deafness. The Slave - Savior’she al ing salvation is fully able to heal such a one’s deafness and dumbness by dealing with his ears first and then touching his tongue.
5马可七章三十三至三十四节说，『耶稣暗暗的领他离开群众，到一边去，就用指头探入他的耳朵，吐唾沫抹他的舌头，望天叹息，对他说，以法大！就是，开了罢！』三十三节繙作『探入』的希腊字，或作『插入』。奴仆救主将指头探入聋子的耳朵，表征对付他听话的器官；（参赛五十4～5，伯三三14～16；）用唾沫抹他的舌头，表征用祂口里出来的话，涂抹哑吧说话的器官。这就是祂的医治。
5Verses 33 and 34 say, “And taking him away from the crowd privately, He put His fingers into his ears, and spitting, He touched his tongue; and looking up into heaven, He groaned and said to him, Ephphatha! that is, Be opened!” The Greek word rendered “put” in verse 33 may also be translated “thrust.” The Slave- Savior’s thrusting His fingers into the deaf one’s ears signifies His dealing with his hearing organ (see Isa. 50:4-5; Job 33:14-16), and His touching of his tongue with His spittle signifies His anointing the dumb one’s speaking organ with the word that proceeds out of His mouth. This was a healing
我们光景的描绘
A Portrait of Our Condition
6马可七章三十一至三十七节里这个耳聋舌结的人，描绘出我们今天的光景。三十二节告诉我们，这人是舌结的，就是说话困难的。在召会的聚会中难于开口，这岂不是你的光景么？我信我们中间许多人都承认，我们在聚会中实在难于开口。因此，七章里这个耳聋舌结的人，把我们众人的需要描绘了出来。耳聋通常是舌结的原因。在许多事例中，聋子常是哑巴。因为说话是根据听觉。孩子听人说话，就学习说话；至终，孩子就把他所听见的说出来。藉此我们看见，孩子是靠听而学会讲话。我们可以说，他所听的成了他所说的。你知道我们在聚会中难于开口的原因么？我们说话困难，因为我们不注意听主的话。如果我们比较注意听，我们就自然而然会说话。
6The deaf and dumb man in 7:31-37 portrays our condition today. Verse 32 tells us that this one spoke with difficulty. Is it not your situation that in the church meetings you speak with difficulty? I believe many among us will admit that they have difficulty speaking in the meetings. Therefore, the case of the deaf and dumb man in chapter seven depicts the need of us all. Deafness is often the cause of dumbness. In many cases, a person who is deaf is also dumb. The reason for this is that speaking is based on hearing. A child learns to talk by listening to others speak. Eventually, a child speaks what he hears. By this we see that a child learns to speak by listening. We may say that his hearing becomes his speaking. Do you know why we speak with difficulty in the meetings? We speak with difficulty because we are careless in listening to the Lord’s speaking. If we were more careful in our hearing, we would speak spontaneously
7我们要操练听主说话。当我们听主的话，主的话就会渗透我们全人；我们就能流利的说话。然而许多人不好好听话，所以说话就非常吃力。如果我们注意听神的话，至终，我们所听的就成为我们所说的。
7We need to practice listening to the Lord’s speaking. As we listen to the Word, it will penetrate our being. Then we shall be able to speak fluently. But many cannot speak without difficulty because they do not hear properly. If we take care of listening to the Word of God, this listening eventually will become our speaking
8有时候，召会中领头的人鼓励众圣徒在会中说话。然而，有人尽力要说话，却似乎无话可说。问题是在于他们的听力。我们若不听主的话，在聚会中就无话可说。
8Sometimes the leading ones in the church encourage the saints to speak in the meetings. But when some try to speak, they seem to have nothing to say. The problem is with their hearing. Apart from listening to the Word, we do not have anything to say in the meetings.
𫗪养、听话、与说话
Feeding, Hearing, and Speaking
9耳聋舌结的人得医治，是紧接著主作儿女之饼的记载。这指明我们享受主的𫗪养以后，还要进一步得医治。我们的耳聋舌结特别需要得医治。奴仆救主在执行祂的福音服事时，另一步往前的服事乃是医治。
9The healing of the deaf and dumb man follows the record concerning the Lord as the children’s bread. This indicates that after we enjoy the Lord’s feeding, we need further healing. In particular, we need the healing of our deafness and dumbness. The healing is another step, a progressive step, in the carrying out of the Slave-Savior’s gospel service
10我们已经指出，马可福音是一卷渐进的书。我们一步又一步的往前，从主的𫗪养进到我们的耳聋舌结得著医治。我们需要说，『哦，主耶稣，我感谢你的𫗪养。你𫗪养我，是为著医治我。主阿，你的𫗪养是为著医治我的耳聋与舌结。』我们若不享受主的𫗪养，就很难为祂说话。我们中间许多人能见证，我们来到召会生活中享受主的𫗪养以前，很难在聚会中公开祷告。我们不但没有好好的听，使我们所听的成为我们所讲的；我们也没有享受主作我们的粮食。然而，我们进到召会生活以后，就享受祂作我们的饼。我们的心先被暴露，然后得著𫗪养；接著，我们的耳聋舌结得了医治。按照马可七章的顺序，在叙利腓尼基妇人的事例之后，就是耳聋舌结的人得著医治。
10We have pointed out that the Gospel of Mark is a progressive book. Step by step we go from the Lord’s feeding to His healing of our deafness and dumbness. We need to say, “O Lord Jesus, thank You for Your feeding. You feed me in order to heal me. Lord, Your feeding is for the healing of my deafness and dumbness.” If we do not enjoy the Lord’s feeding, it will be very difficult for us to speak for Him. Many of us can testify that before we enjoyed the Lord’s feeding in the church life, it was difficult for us to pray publicly in a meeting. Not only did we not have the proper hearing, the hearing that becomes our speaking; we did not enjoy the Lord as our food. But since coming into the church life, we have been enjoying Him as our bread. The feeding follows the exposure of our heart and is followed by the healing of our deafness and dumbness. According to the sequence in Mark 7, after the case of the Syrophoenician woman, we have the case of the healing of a deaf and dumb person
11我们已经著重的指出，说话在于听话这个事实。我们不该不听话就想说话。如果我们没有听就说，必然会乱说。所以，我们应该先好好的听，然后才能讲出来。我们需要带著一个目的来听，就是要把我们所听的重复说出来。我们若都这样的来听话，那么我们很多人在召会聚会中说话，必无困难。因著我们不再耳聋，我们说话就不再有困难。
11We have emphasized the fact that speaking depends on hearing. We should not try to speak without listening. If we speak without listening, we shall speak in a nonsensical way. First we must have the proper hearing, and then we shall be able to speak. We need to listen with the intention of speaking, with the intention of repeating what we have heard. If we all listen this way, many of us will be able to speak without difficulty in the church meetings. Because we are no longer deaf, we shall no longer have difficulty in speaking
经历我们的耳朵与舌头得医治
Experiencing the Healing of Our Ears and Tongue
12我们要得著一般的医治，比较容易。主耶稣不必触摸我们，我们就可以经历这样的医治。譬如，五章的妇人只摸主衣服的䍁子，就痊愈了。但是我们的耳朵与舌头若要得著专一的医治，就需要主明确的触摸我们。
12It is rather easy to have our person healed in a general way. To experience such a healing it may not be necessary for the Lord Jesus to touch us. For example, in chapter five the woman was healed simply by touching the hem of the Lord’s garment. However, if we would receive the particular healing of our ears and tongue, we need the Lord to touch us in a definite way.
13在三十三节，主暗暗的领耳聋舌结的人离开群众，到一边去，就用指头探入他的耳朵，吐唾沫抹他的舌头。这指明我们的耳朵若要得医治，就需要主领我们离开群众，到一边去；然后祂就可以用指头探入我们的耳朵，吐唾沫抹我们的舌头。医治耳聋，只需要主用指头探入耳朵。但要医治我们的舌头，我们需要从主口里出来的唾沫抹我们的舌头。这表征我们需要从主口里出来的话，膏抹我们说话的器官。哦，我们何等需要主开通我们的耳朵！我们的耳朵长久以来向神的话、神的说话是关闭的。我们也需要主话里的素质抹我们的舌头。我们不能说话，我们是舌结的，因为我们缺少主的『唾沫』，就是从祂口里出来之话的素质。我们的舌头需要被这种素质涂抹，我们需要让主话的素质成为抹我们舌头的膏油。我们若让主用祂话的素质来膏我们的舌头，那么我们口吃的舌头就能流利的说话。
13According to verse 33, the Lord took the deaf and dumb man away from the crowd privately, thrust His fingers into his ears, and then touched his tongue. This indicates that if we want our ears to be healed, we need the Lord to take us away to a private place. Then, in private, He will thrust His fingers into our ears and touch our tongue with His spittle. The healing of the ears requires only the thrusting of the Lord’s fingers into them. But for the healing of our tongue we need something that proceeds out of the Lord’s mouth to be applied to our tongue. This signifies that we need the anointing of our speaking organ with the word that proceeds out of the Lord’s mouth. Oh, how much we need the Lord to open our ears! For too long our ears have been closed to the word of God, to God’s speaking. We also need the essence of the Lord’sword to be applied to our tongue. We cannot speak, we are dumb, because we lack the Lord’s “spittle,” the essence of the word that proceeds out of His mouth. Our tongue needs to be touched by this essence. We need to let the essence of the Lord’sword become an ointment applied to our tongue. If we allow the Lord to anoint our tongue with the essence of His word, then our stammering tongue will be able to speak fluently
食饱四千
FEEDING THE FOUR THOUSAND
14奴仆救主医治耳聋舌结的人之后，就叫四千人吃饱。（八1～10。）八章二节说，『我对这群众动了慈心，因为他们同我在一起已经三天，也没有甚么吃的了。』在这里，奴仆救主慈怜、同情和亲切顾人的美德，生动且甜美的显示在祂的人性里。食饱四千的事例指明我们得医治、能听能讲以后，就有资格𫗪养别人。今天许多基督徒不彀资格𫗪养别人，因为他们还是耳聋舌结。如果我们不细心听神的话，舌头没有被涂抹，我们就不能𫗪养别人。惟有我们得到一般的医治，也得到专一的医治以后，我们才有资格𫗪养别人。
14After healing the deaf and dumb man, the Slave- Savior fed the four thousand (8:1-9). Mark 8:2 says, “I have compassion on the crowd, because they have remained with Me now three days, and they do not have anything to eat.” The Slave-Savior’s virtues of compassion, sympathy, and tender care are vividly and sweetly displayed here in His humanity. The case of the feeding of the four thousand indicates that after we have been healed and are able to hear and speak, we are qualified to feed others. Today many Christians are not qualified to feed others, because they themselves are still deaf and dumb. If we do not listen carefully to God’s speaking and if we do not have an anointed tongue, we shall not be able to feed others. Only when we have been healed in a particular way, not merely in a general way, shall we be qualified to feed others
15在叙利腓尼基妇人的事例里，主耶稣是惟一𫗪养人的人；但在食饱四千的事例中，所有的门徒都成为𫗪养人的人。这指明我们听话与讲话的器官得了医治后，就能成为一班𫗪养人的人。我期望这是主恢复里的光景。我相信圣徒们的听、讲器官得到专一的医治后，他们都会成为𫗪养人者，能向人陈明真理，以此𫗪养他们。我们要有这样的𫗪养，就需要专一的医治，就是我们的耳朵与舌头得著医治。
15In the case of the Syrophoenician woman the Lord Jesus was the only one doing the feeding. But in the case of the feeding of the four thousand all the disciples became the feeding ones. This indicates that after we experience the healing of our listening and speaking organs, we become those who can feed others. I expect that this will be the situation in the Lord’s recovery. I believe that when the saints have been healed particularly in their listening and speaking organs, they will all become feeders. They will be able to feed others by presenting the truth to them. For this feeding, we need a particular healing, the healing of our ears and our tongue.
法利赛人寻求神迹
THE PHARISEES SEEKING A SIGN
16主叫四千人吃饱以后，『法利赛人出来，同耶稣辩论，向祂寻求一个从天上来的神迹，想要试诱祂。』（八11。）主耶稣灵里叹息说，『这世代为甚么寻求神迹？我实在告诉你们，没有神迹给这世代了。』（12。）这次，法利赛人并不是来控告，也不是来批评，乃是来求个神迹。像今天许多人一样，他们假装属灵。然而，主知道他们的心，不愿显神迹给他们看。
16After the feeding of the four thousand, “the Pharisees came out and began discussing with Him, seeking from Him a sign from heaven, tempting Him” (8:11). Groaning in His spirit, the Lord Jesus said, “Why does this generation seek a sign? Truly I tell you, No sign shall be given to this generation” (v. 12). This time the Pharisees did not come to accuse or find fault but came to seek a sign. Like many today, they pretended to be spiritual. However, the Lord knew their heart, and he refused to give them a sign
17今天有一班真诚的基督徒，他们已经得到主专一的医治，也能𫗪养人。但是有些人是假装、假冒为善的人，他们假装寻求属灵的神迹，假装有属灵的目的。
17Today certain Christians are sincere. They have received the Lord’s particular healing, and they have become those who can feed others. But meanwhile some are pretenders, hypocrites. They pretend to seek spiritual signs; they pretend that their purpose is spiritual
警告要提防酵
A WARNING ABOUT LEAVEN
18主耶稣在八章十四至二十一节接著警告门徒，要提防法利赛人和希律的酵。主在十五节说，『你们要当心，提防法利赛人的酵，和希律的酵。』酵在圣经里象征邪恶的事，（林前五
18In 8:14-21 the Lord Jesus goes on to warn His disciples concerning the leaven of the Pharisees and of Herod. In verse 15 the Lord says, “Watch! Beware of the leaven of the Pharisees and the leaven of Herod.” In the Bible leaven signifies evil things (1 Cor. 5:6
196 ，8，）和邪恶的教训。（太十六6，
198) and evil doctrines (Matt. 16:6, 11-12). The leaven
2011～12。）法利赛人的酵是他们的假冒为善，（路十二1，）希律的酵是他政治上的败坏和不公正。主警告门徒要提防这两种酵，就是法利赛人假冒为善的酵，和希律不公正的酵。
20of the Pharisees was their hypocrisy (Luke 12:1), and the leaven of Herod was his corruption and injustice in politics. The Lord warned His disciples to beware of these two kinds of leaven, the Pharisees’ leaven of hypocrisy and Herod’s leaven of injustice
门徒的误解
THE DISCIPLES’ MISUNDERSTANDING
21我们在马可八章十六至二十一节看见，门徒不明白主所说关于酵的话。他们只想到饼：『他们就彼此议论，说，这是因为我们没有饼罢。』（16。）当他们听见『酵』这个字，立即想起饼，因为他们晓得他们带在船上的饼并不彀。今天，我们常常也像门徒一样，听了一篇信息以后，却没有正确的领会或解释。
21In 8:16-21 we see that the disciples did not understand the Lord’sword concerning leaven. They were occupied by the thought of bread: “They reasoned with one another because they had no bread” (v. 16). When they heard the word “leaven,” they immediately thought of bread, because they realized that they had not brought an adequate supply with them in the boat. We today are often like the disciples: we may hear a message, but we do not interpret it correctly
医治一个瞎子
the healing of a blind man
22在八章二十二至三十六节有一个瞎子得著医治：『他们来到伯赛大，有人带一个瞎子来，求耶稣摸他。』这个瞎子表征失去内里的视力，在属灵上眼瞎的人。（徒二六18，彼后一9。）
22In 8:22-36 we have the healing of a blind man: “And they came to Bethsaida. And they bring to Him a blind man, and entreat Him that He would touch him.” This blind man signifies one who has lost his inner sight, one blinded spiritually (Acts 26:18; 2 Pet. 1:9
23马可八章二十三节说，『耶稣拉著瞎子的手，领他到村外，就吐唾沫在他眼睛上，按手在他身上，问他说，你看见甚么没有？』奴仆救主拉著瞎子的手，表明祂对有需要之人亲切、慈爱的关心，彰显出祂的人性。主拉著瞎子到村外，这可指明，奴仆救主不愿让众人看见、知道祂要为这瞎子作的事，因为祂吩咐瞎子说，连这村子也不要进去。（26。）从属灵方面说，这也可指明奴仆救主要瞎子和祂有一段私下且亲密接触的时间，使祂能将恢复视力的元素注入他里面。凡是属灵眼瞎的人，都需要与奴仆救主有这样接触的时间。主为著进一步专一的医治，就吐唾沫在瞎子眼睛上，按手在他身上。瞎眼连于黑暗。（徒二六18。）要看见，就需要光。奴仆救主的唾沫可象征从祂口里出来的话，将神生命之光传输给接受的人，使他得复明。奴仆救主这样吐唾沫，加上按手，比带瞎子来的人为瞎子所求的摸，要丰富得多。主按手在瞎子身上，指明奴仆救主与瞎子联合为一，为要将祂医治的元素注入他里面。主问瞎子看见甚么没有，瞎子回答说，『我看见人了，见他们像树行走。』（可八24。）这可说明人属灵的看见。在属灵恢复的初期，他看见属灵的事物，如同这瞎子看见人像树行走；经过进一步的恢复，他就样样都看得清楚。
23Verse 23 says, “And taking hold of the hand of the blind man, He led him forth outside the village; and having spit in his eyes and laid His hands on him, He asked him, Do you see anything?” By taking hold of the blind man’s hand the Slave-Savior expressed His intimate and loving care in His humanity for the needy one. The Lord took the blind man outside the village. This may indicate that the Slave-Savior would not let what He intended to do for this blind man be seen and known by the crowd, since He later charged him not even to enter into the village (v. 26). Spiritually, this may also indicate that the Slave-Savior wanted the blind man to have a private and intimate time with Him so that He could infuse him with the element that could recover his sight. All who are spiritually blind need such a time with the Slave-Savior. For this further particular healing, the Lord then spit in the blind man’se yes and laid His hand son him. Blindness is related to darkness (Acts 26:18). For sight there is the need of light. The Slave-Savior’s spittle may signify the word that proceeds out of His mouth, a word that conveys the divine light of life to the receiver for the recovery of his sight. The significance of such spitting of the Slave-Savior, plus that of His laying on of hands, was much richer than the significance of His touch. Those who wanted to help the blind man requested only the Lord’st ouch. The Lord’slaying His hand son the blind man indicates His identification with him in order to transfuse His healing element into him. When the Lord asked the blind man if he saw anything, he answered, “I behold men; I see them as trees walking” (v. 24). This may illustrate a person’s spiritual sight. At the initial stage of his spiritual recovery, he may see spiritual things like this blind man beholding men as trees walking. After a further recovery, he sees all things clearly as this man did
24二十五节说，『于是耶稣又按手在他眼睛上，他定睛一看，就复了原，样样都看得清楚了。』这也许指明，当我们的眼睛痊愈后，我们就能很清楚的看见神的事。
24Verse 25 says, “Then again He laid His hands upon his eyes, and he looked intently and was restored, and he saw all things clearly.” This may indicate that after we receive the complete healing of our eyes, we have a clear view concerning the things of God.
25二十六节总结说，『耶稣打发他回家，说，连这村子你也不要进去。』奴仆救主这位神的奴仆，在祂全部的尽职中，都不喜欢显扬。我们在本篇信息看见，奴仆救主进一步专一的医治人的听、说、看三个器官。我们这样蒙了医治，就能看见关于神的事。因此，门徒在本福音的下一段落，就开始看见基督并认识基督。
25Verse 26 concludes, “And He sent him to his home, saying, Do not even enter into the village.” Throughout His ministry the Slave-Savior, as the Slave of God, did not like publicity. In this message we have seen that the Slave-Savior took a further step to heal people particularly in their hearing, speaking, and seeing organs. After we have been healed in this way, we have the ability to see the things concerning God. In the next section, therefore, the disciples began to see Christ and to know Him