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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 7:31–37. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Mar 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, Mar 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 (Exo 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, Psa 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 (Mar 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, Isa 35:6. (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, Mar 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, Mar 7:36. But they that told it, and they that heard it, were beyond measure astonished, huperperissōs - 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 (Mar 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.
Historical interpretation
Eight Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
A city, however, placed on a hill cannot be hid, and lowliness always comes before glory. Wherefore it goes on, But the more he charged them, so much the more a great deal they published it.
Mystically, Tyre is interpreted narrowness, and signifies Judæa, to which the Lord said, (v. Isa. 28:20) "For the bed is grown too narrow," and from which he turns himself to the Gentiles. Sidon means 'hunting,' for our race is like an untamed beast, and 'sea,' which means a wavering inconstancy. Again, the Saviour comes to save the Gentiles in the midst of the coasts of Decapolis, which may be interpreted, as the commands of the Decalogue. Further, the human race throughout its many members is reckoned as one man, eaten up by varying pestilence, in the first created man; it is blinded, that is, its eye is evil; it becomes deaf, when it listens to, and dumb when it speaks, evil. And they prayed Him to lay His hand upon him, because many just men, and patriarchs, wished and longed for the time when the Lord should come in the flesh.
Further, he who obtains healing is always drawn aside from turbulent thoughts, disorderly actions, and incoherent speeches. And the fingers which are put into the ears are the words and the gifts of the Holy Ghost, of whom it is said, This is the finger of God. (Exod. 8:19) The spittle is heavenly wisdom, which loosens the sealed lips of the human race, so that it can say, I believe in God, the Father Almighty, and the rest of the Creed. And looking up to heaven, he groaned, (Cf. Mat. 12:20. Luke 11:20) that is, He taught us to groan, and to raise up the treasures of our hearts to the heavens; because by the groaning of hearty compunction, the silly joy of the flesh is purged away. But the ears are opened to hymns, and songs, and psalms; and He looses the tongue, that it may pour forth the good word, which neither threats nor stripes can restrain.
(Vict. Ant. e Cat. in Marc.) He takes the deaf and dumb man who was brought to Him apart from the crowd, that He might not do His divine miracles openly; teaching us to cast away vain glory and swelling of heart, for no one can work miracles as he can, who loves humility and is lowly in his conduct. But He puts His fingers into his ears, when He might have cured him with a word, to show that His body, being united to Deity, was consecrated by Divine virtue, with all that He did. For since on account of the transgression of Adam, human nature had incurred much suffering and hurt in its members and senses, Christ coming into the world showed the perfection of human nature in Himself, and on this account opened ears with His fingers, and gave the power of speech by His spittle. Wherefore it goes on, And spit, and touched his tongue.
(Vict. Ant. e Cat. in Marc.) He at the same time also groaned, as taking our cause upon Himself, and pitying human nature, seeing the misery into which it had fallen.
(Vict. Ant. e Cat. in Marc.) By which He has taught us not to boast in our powers, but in the cross and humiliation. He also bade them conceal the miracle, lest He should excite the Jews by envy to kill Him before the time.
And again, leaving the borders of Tyre, he came through Sidon to the Sea of Galilee, through the midst of the borders of Decapolis. Decapolis is (as the name itself proves) a region of ten cities across the Jordan to the East around Hippos and Pella and Gadara, opposite Galilee. Therefore, it is said that the Lord came to the Sea of Galilee, through the midst of the borders of Decapolis, which does not mean that he entered the very borders of Decapolis. For it is not said that he crossed over the sea, but rather that he came up to the sea, and reached the place which looked toward the midst of the borders of Decapolis far across the sea.
(in Marc. 2, 31) Decapolis is a region of ten cities, across the Jordan, to the east, over against Galilee.c When therefore it is said that the Lord came to the sea of Galilee, through the midst of the borders of Decapolis, it does not mean that He entered the confines of Decapolis themselves; for He is not said to have crossed the sea, but rather to have come to the borders of the sea, and to have reached quite up to the place, which was opposite to the midst of the coasts of Decapolis, which were situated at a distance across the sea. It goes on, And they bring him one that was deaf and dumb, and they besought him to lay hands upon him.
(ubi sup.) He looked up to heaven, that He might teach us that thence is to be procured speech for the dumb, hearing for the deaf, health for all who are sick. And He sighed, not that it was necessary for Him to beg any thing from His Father with groaning, for He, together with the Father, gives all things to them who ask, but that He might give us an example of sighing, when for our own errors and those of our neighbours, we invoke the guardianship of the Divine mercy.
(ubi sup.) But that which He says, Ephphatha, that is, Be opened, belongs properly to the ears, for the ears are to be opened for hearing, but the tongue to be loosed from the bonds of its impediment, that it may be able to speak. Wherefore it goes on, And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. Where each nature of one and the same Christ is manifestly distinct, looking up indeed into Heaven as man, praying unto God, He groaned, but presently with one word, as being strong in the Divine Majesty, He healed. It goes on, And he charged them that they should tell no man.
(ubi sup.) Or he is deaf and dumb, who neither has ears to hear the words of God, nor opens his mouth to speak them, and such must be presented to the Lord for healing, by men who have already learned to hear and speak the divine oracles.
The soul of each of us also, when he falls into sin, becomes a woman; and this soul has a daughter who is sick, that is, evil actions; this daughter again has a devil, for evil actions arise from devils. Again, sinners are called dogs, being filled with uncleanness. For which reason we are not worthy to receive the bread of God, or to be made partakers of the immaculate mysteries of God; if however in humility, knowing ourselves to be dogs, we confess our sins, then the daughter, that is, our evil life, shall be healed.
The Lord did not wish to stay in the parts of the Gentiles, lest He should give the Jews occasion to say, that they esteemed Him a transgressor of the law, because He held communion with the Gentiles, and therefore He immediately returns; wherefore it is said, And again departing from the coasts of Tyre, he came through Sidon, to the sea of Galilee, through the midst of the borders of Decapolis.
Which is rightly placed after the deliverance of one possessed with a devil, for such an instance of suffering came from the devil. There follows, And he took him aside from the multitude, and put his fingers into his ears.
That He might show that all the members of His sacred body are divine and holy, even the spittle which loosed the string of the tongue. For the spittle is only the superfluous moisture of the body, but in the Lord all things are divine. It goes on, And looking up to heaven, he groaned, and saith unto him, Ephphatha, that is, Be opened.
By this we are taught, when we confer benefits on any, by no means to seek for applause and praise; but when we have received benefits, to proclaim and praise our benefactors, even though they be unwilling.
(non occ.) From the preaching however of those who were healed by Christ, the wonder of the multitude, and their praise of the benefits of Christ, increased. Wherefore it goes on, And they were beyond measure astonished, saying, He hath done all things well; he maketh the deaf to hear, and the dumb to speak.
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Summary
Mark 7:31 details Jesus' circuitous journey from the Gentile regions of Tyre and Sidon, through the predominantly non-Jewish territory of Decapolis, to the Sea of Galilee. This geographical movement is not merely a travelogue but a significant transitional passage, underscoring Jesus' expansive ministry beyond traditional Jewish boundaries and setting the stage for further displays of His divine power and compassion among diverse populations.
Context
Literary Context
This verse immediately follows Jesus' significant encounter with the Syrophoenician woman in the region of Tyre and Sidon (Mark 7:24-30). In that narrative, Jesus demonstrates His willingness to extend grace and healing to a Gentile woman, foreshadowing the broader scope of His mission. Mark 7:31 then describes a deliberate and circuitous journey, not a direct return to Galilee. This strategic movement leads directly into the healing of a deaf man with a speech impediment in the Decapolis region (Mark 7:32-37), further emphasizing Jesus' compassion and power operating outside Jewish territories. The geographical progression highlights Mark's theme of Jesus' universal authority and the breaking down of barriers.
Historical & Cultural Context
Tyre and Sidon were ancient Phoenician cities on the Mediterranean coast, predominantly Gentile territories known for their trade and Hellenistic culture. Decapolis, meaning "ten cities," was a league of ten largely autonomous Greco-Roman cities, primarily east and southeast of the Sea of Galilee. These cities were centers of Hellenistic culture, populated mainly by Gentiles, and distinct from the Jewish heartland of Galilee. Jesus' deliberate passage through these regions, rather than a more direct route through Jewish areas, signifies His intentional engagement with non-Jewish populations. This movement challenged the prevailing Jewish exclusivism of the time and demonstrated God's redemptive plan extending to all peoples, a radical concept for many of His contemporaries.
Key Themes
This verse powerfully contributes to several key themes within Mark's Gospel. Firstly, it highlights Jesus' expansive ministry, demonstrating His mission to reach beyond the confines of Israel to include Gentiles. His presence in regions like Tyre and Sidon and Decapolis underscores the universal scope of His message and power, a principle that anticipates the Great Commission. Secondly, Jesus' strategic movement through Decapolis suggests a deliberate effort to sow seeds of the Kingdom in areas less exposed to His direct ministry, preparing the ground for future evangelism. Finally, this geographical setting serves as preparation for miracles, particularly the healing of the deaf man, emphasizing that Jesus' healing power transcends ethnic and religious boundaries, extending God's mercy to all who seek it, regardless of their background.
Exposition and Analysis
Key Word Analysis
This word (G1831) signifies "to issue (literally or figuratively):--come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad." In this context, it emphasizes Jesus' active movement away from one region to another, indicating a purposeful shift in His ministry's geographical focus. It's not a mere withdrawal but a strategic relocation.
Derived from a word meaning "a bound or limit," hórion (G3725) refers to "a boundary-line, i.e. (by implication) a frontier (region):--border, coast." The KJV's "coasts" here should be understood not just as the immediate shoreline but as the broader territories or regions of Tyre, Sidon, and Decapolis, emphasizing that Jesus was moving through these distinct geographical and cultural areas.
This term (G1179) literally means "the ten-city region." It refers to a league of primarily Greek-speaking cities on the eastern frontier of the Roman province of Syria. Jesus' deliberate entry into this area highlights His engagement with a predominantly Gentile, Hellenistic population, signifying a ministry that transcends ethnic and religious divides.
Verse Breakdown
"And again, departing from the coasts of Tyre and Sidon,"
This clause establishes Jesus' starting point and the continuation of His ministry after His encounter with the Syrophoenician woman. The phrase "and again" indicates a resumption of His active movement, while "departing from the coasts of Tyre and Sidon" signifies His intentional exit from these specific Gentile territories.
"he came unto the sea of Galilee,"
This indicates His ultimate destination, the familiar Jewish region where much of His earlier ministry had taken place. However, the route taken to reach it is significant, not the most direct path.
"through the midst of the coasts of Decapolis."
This crucial phrase describes the indirect and deliberate route Jesus took. Passing "through the midst of the coasts of Decapolis" means He traveled through the heart of this Gentile region, emphasizing His direct engagement with its inhabitants and further demonstrating His expansive mission beyond Israel's borders.
Literary Devices
Mark employs Geographical Progression as a key literary device in this verse. The detailed description of Jesus' journey—from Tyre and Sidon, through Decapolis, to the Sea of Galilee—is not arbitrary. It meticulously charts His movement into and through Gentile territories, underscoring the expansion of His ministry. This deliberate itinerary also serves as Foreshadowing, preparing the reader for the subsequent healing of the deaf man in Decapolis and reinforcing the theme of God's universal redemptive plan. The very mention of "Decapolis" itself functions as a form of Symbolism, representing the broader Gentile world that Jesus is intentionally engaging, breaking down the perceived barriers between Jew and Gentile.
Theological and Thematic Connections
Mark 7:31 is a powerful testament to the expansive and inclusive nature of God's redemptive plan. Jesus' deliberate journey through Gentile territories like Tyre, Sidon, and Decapolis underscores that His mission was never intended to be confined to the Jewish people alone. This geographical movement embodies the theological truth that God's love and saving grace extend to all humanity, regardless of their ethnic, cultural, or religious background. It prefigures the New Covenant reality where the dividing wall between Jew and Gentile is broken down, and all who believe are united in Christ. This passage challenges any narrow understanding of God's kingdom, revealing a God who actively seeks out and ministers to those considered "outsiders."
Reflection and Application
Mark 7:31 offers profound insights for contemporary believers, reminding us that the mission of God, as exemplified by Jesus, transcends all human-made boundaries. Just as Jesus intentionally ventured into Gentile regions to minister, we are called to move beyond our comfort zones and familiar circles to share the transformative message of the Gospel. This means actively seeking out and engaging with individuals and communities that may be culturally, socially, or religiously different from our own. It challenges us to dismantle any internal or external "coasts" that limit our compassion and outreach, embracing a holistic understanding of God's love for all people. Our faith should propel us to cross perceived divides, demonstrating the inclusive nature of the Kingdom of God through our words, actions, and genuine relationships.
Questions for Reflection
FAQ
Why did Jesus take such a circuitous route through Decapolis instead of returning directly to Galilee?
Jesus' journey through the region of Decapolis was highly intentional and not merely a geographical convenience. After ministering in Tyre and Sidon, His decision to travel through this predominantly Gentile territory, rather than taking a more direct route through Jewish areas, underscores His expansive mission. It allowed Him to continue His outreach to non-Jewish populations, demonstrating that His message and healing power were for all people, not exclusively for Israel. This strategic movement also set the stage for subsequent miracles, such as the healing of the deaf man, further revealing God's compassion for those outside traditional Jewish society. It was a deliberate act of universal outreach, preparing the ground for the future spread of the Gospel to the nations.
Christ-Centered Fulfillment
Mark 7:31, depicting Jesus' deliberate journey through Gentile territories, finds its profound Christ-centered fulfillment in His identity as the universal Savior and the ultimate bridge between God and all humanity. This geographical movement is a living parable of the New Covenant, where the ancient promises to Abraham—that through his seed "all the families of the earth shall be blessed" (Genesis 12:3)—are realized in Christ. Jesus, the Son of God, actively breaks down the "middle wall of partition" between Jew and Gentile (Ephesians 2:14) by entering and ministering in regions like Decapolis. His presence among these "outsiders" foreshadows the Great Commission, where His disciples are commanded to "go ye into all the world, and preach the gospel to every creature" (Mark 16:15). Ultimately, Jesus' journey in Mark 7:31 reveals Him as the Lamb of God who takes away the sin of the world (John 1:29), whose redemptive work is not limited by ethnicity or geography, but extends to every tribe, tongue, people, and nation, drawing all to Himself (Revelation 5:9).