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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
Nine Centuries of Reception
7 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.
He thereby declared that it would shortly come to pass, that those who were destitute of the revealed truth would both hear and understand the majestic words of God. Accordingly you may truly call those deaf who do not hear the heavenly things which are true, and worthy of being performed. He loosed the tongues of the dumb. They spoke plainly—a power worthy of admiration even in its ordinary operation. But there was also contained in this display of power another meaning. It would shortly come to pass that those who were previously ignorant of heavenly things, having received the instruction of wisdom, might soon speak God’s own truth.
(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 immediately his ears were opened, and the bond of his tongue was loosed, and he began to speak correctly. Here, both natures of the one and same mediator between God and humans are clearly distinct. For, ascending into heaven as a man, he sighed to pray to God, but soon with one word, as divinely powerful in majesty, he healed. Rightly, it is said of him, whose ears the Lord opened, and whose tongue's bond he loosed, because he spoke correctly. For only he speaks correctly, whether confessing God or preaching to others, whose hearing divine grace unlocks so that he can listen to and obey heavenly commands, and whose tongue the Lord instructs in speaking by the touch of wisdom, which he himself is. Such a one can rightly say with the Psalmist: Lord, you will open my lips, and my mouth will declare your praise (Psalm 50). And with Isaiah: The Lord has given me an instructed tongue, to know how to sustain the weary with a word. He wakens me morning by morning; he wakens my ear to listen like one being instructed (Isaiah 50).
(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 7:35 vividly recounts the instantaneous and complete healing of a deaf man with a speech impediment, immediately following Jesus's compassionate command, "Ephphatha!" This verse highlights the miraculous power and divine authority of Jesus, demonstrating His ability to restore full sensory and communicative function, thereby illustrating His comprehensive redemptive work.
Context
Literary Context
This powerful healing narrative is situated within a broader section of Mark's Gospel (Mark 7:1-8:26) where Jesus increasingly demonstrates His authority over physical ailments and engages with Gentile regions. Immediately preceding Mark 7:35, Jesus has taken the man aside from the crowd, a private act emphasizing personal compassion and perhaps avoiding a public spectacle that might misinterpret His messianic mission. Jesus's specific actions—inserting His fingers into the man's ears, spitting and touching his tongue, looking up to heaven, and sighing—culminate in the Aramaic command, "Ephphatha! (Be opened)". Verse 35 then describes the immediate and perfect physical outcome of this divine intervention, serving as the climactic fulfillment of Jesus's word. The subsequent verses detail the crowd's astonishment and Jesus's instruction for silence, which they disregard due to the profound impact of the miracle.
Historical & Cultural Context
The healing takes place in the region of the Decapolis, a predominantly Gentile area east of the Sea of Galilee. This setting is significant as it underscores Jesus's ministry extending beyond the traditional Jewish boundaries, demonstrating His universal compassion and the inclusive nature of the coming Kingdom of God. In Jewish culture, physical ailments like deafness and speech impediments were often associated with sin or divine judgment, leading to social marginalization. The man's inability to hear or speak plainly would have severely limited his participation in community life, religious rituals, and even basic commerce. Jesus's tactile approach—touching the man's ears and tongue—was a common practice among ancient healers, but His authority and the instantaneous, complete nature of the healing set it apart as a divine act, not merely a human one. His sigh (Greek: stenazō) conveys deep empathy and perhaps even the burden of humanity's suffering, a poignant expression of His divine-human nature.
Key Themes
This miracle powerfully illustrates several central themes within Mark's Gospel and the broader biblical narrative. Firstly, it underscores the Divine Authority and Power of Jesus, as the healing is instantaneous and complete, demonstrating His absolute sovereignty over physical limitations and the natural world. This is a clear manifestation of His messianic power, echoing the prophetic expectations of the Messiah's coming. Secondly, it highlights the Compassion of Christ, as Jesus's actions—taking the man aside, sighing, and physically touching him—reveal a profound empathy and personal care for the afflicted, engaging with him on a deeply personal level. Thirdly, the miracle signifies the Restoration of Communication and Wholeness. The man's ability to hear and speak plainly symbolizes not only physical restoration but also his reintegration into society and the potential for renewed communion with God. This aligns with the broader biblical theme of God's desire to restore humanity to full relationship with Him, as seen from the Garden of Eden to the new creation. Finally, this healing serves as a Fulfillment of Old Testament Prophecy, particularly those found in Isaiah 35:5-6 and Isaiah 29:18, which foretold that in the messianic age, "the ears of the deaf shall be unstopped, and the tongue of the dumb sing."
Exposition and Analysis
Key Word Analysis
From dia (through) and anoígō (to open), this verb means to open thoroughly, completely, or fully. In the context of the man's ears, it signifies an immediate and perfect restoration of hearing, indicating that his auditory canals were not just partially unblocked but entirely and functionally opened, allowing him to perceive sound clearly and completely. This implies a divine act that transcends mere physical therapy.
This noun refers to a band, ligament, or shackle. Here, it is used metaphorically to describe a physical impediment or "bond" that constrained the man's tongue, preventing its free movement and thus hindering clear speech. The use of "string" vividly portrays a physical limitation that was supernaturally released, allowing for articulate vocalization. It suggests a deep-seated, perhaps congenital, issue that only divine power could resolve.
An adverb derived from orthós (straight, correct), meaning in a straight manner, correctly, or properly. When applied to the man's speech, it emphasizes that his newly acquired ability to speak was not merely audible but also clear, distinct, coherent, and grammatically correct. This indicates a complete and perfect restoration of his vocal capabilities, allowing him to communicate effectively and without any remaining impediment or distortion.
Verse Breakdown
"And straightway his ears were opened"
This clause highlights the immediate and instantaneous nature of the miracle. The Greek adverb euthéōs ("straightway" or "immediately") is characteristic of Mark's Gospel, emphasizing the swiftness and decisiveness of Jesus's divine action. The man's hearing was perfectly restored at the very moment Jesus spoke, demonstrating Jesus's absolute authority over physical infirmities.
"and the string of his tongue was loosed"
This vivid imagery describes the physical impediment that had bound the man's tongue, making clear speech impossible. The "loosening" (Greek: lýō) signifies the supernatural removal of this physical or physiological barrier. This was not a gradual improvement but a complete liberation of his vocal apparatus, enabling full and unhindered movement of the tongue.
"and he spake plain"
This final clause describes the complete and perfect outcome of the healing. Not only was the man's hearing restored and his tongue freed, but his speech became clear, distinct, and correct. The adverb "plain" (Greek: orthōs) indicates that his words were not merely audible but also articulate and intelligible, signifying a full restoration of his ability to communicate effectively and participate fully in society.
Literary Devices
Mark 7:35 effectively employs several literary devices to convey the power and significance of Jesus's miracle. The most prominent is Immediacy, conveyed by the adverb "straightway" (Greek: euthéōs), a hallmark of Mark's Gospel that emphasizes the instantaneous and decisive nature of Jesus's actions. This highlights His divine authority and the completeness of the healing. Sensory Language is powerfully used, focusing on the man's ears and tongue, making the miracle tangible and relatable to the reader's own experiences of hearing and speaking. The phrase "the string of his tongue was loosed" employs a vivid Metaphor or Figurative Language, depicting a physical impediment as a "string" or "bond" that was supernaturally released. This metaphor not only describes the physical reality but also carries Symbolic weight, representing the liberation from any spiritual or physical bondage that prevents one from hearing God's truth or proclaiming it. The entire scene also functions as a Demonstration of Power, showcasing Jesus's unique ability to reverse physical disabilities, thereby affirming His messianic identity and divine nature.
Theological and Thematic Connections
The healing of the deaf and mute man in Mark 7:35 is a profound theological statement about the nature of Jesus's ministry. It reveals a God who is not distant but intimately involved in human suffering, demonstrating compassion through tangible acts of healing and restoration. The instantaneous and complete nature of the miracle underscores Jesus's divine authority, portraying Him as the sovereign Lord over all creation, including the human body. This physical healing serves as a powerful metaphor for spiritual transformation: just as the man's ears were opened to hear and his tongue loosed to speak, so too does Christ open spiritual ears to hear God's truth and loose spiritual tongues to declare His praise. This restoration of communication signifies the breaking of barriers that separate humanity from God and from one another, pointing to the holistic salvation offered in Christ.
Reflection and Application
Mark 7:35 offers a rich tapestry for personal reflection and practical application in the life of a believer. Just as Jesus compassionately encountered the deaf and mute man, He desires to meet us in our own places of limitation and brokenness, whether physical, emotional, or spiritual. This passage invites us to bring our "unopened ears"—our spiritual deafness to God's voice, our resistance to His truth—and our "bound tongues"—our inability to speak His truth boldly, our struggles with confession or praise—to Him. Jesus's power is not diminished; He can still "open" and "loose" what hinders us. We are called to cultivate a posture of receptivity, allowing the Holy Spirit to unstop our spiritual ears so we might truly hear and obey God's Word. Furthermore, as our spiritual tongues are loosed, we are empowered to speak plainly about the goodness and grace of God, to share our faith without impediment, and to offer praise and worship that is unhindered. This miracle also challenges us to reflect Christ's compassion in our interactions with others, especially those who are marginalized, overlooked, or struggling with their own forms of "deafness" or "speech impediments," whether literal or metaphorical. We are to be agents of His restorative love, helping others to hear and speak the truth of the Gospel.
Questions for Reflection
FAQ
Why did Jesus use physical touch and a sigh in this healing, unlike some other miracles?
Jesus's use of physical touch—putting His fingers into the man's ears and touching his tongue with saliva—was not strictly necessary for the miracle but served several important purposes. Firstly, it conveyed deep personal compassion and empathy, connecting with the man on a tangible level, especially given his inability to hear verbal commands. This tactile engagement reassured the man and demonstrated Jesus's personal investment in his healing. Secondly, such actions were sometimes associated with ancient healing practices, which might have made the miracle more comprehensible or accessible to the man and the onlookers, though Jesus's power far surpassed any human healer. The sigh (Greek: stenazō) likewise conveyed profound empathy for human suffering and the burden of sin in a fallen world, underscoring Jesus's divine-human nature. It was an expression of deep emotion, perhaps a groan or sigh of anguish over the effects of sin and brokenness that He was about to overcome. These actions personalize the divine intervention, emphasizing that Jesus is not a distant God but one who intimately understands and responds to human pain, as seen in His weeping at Lazarus's tomb in John 11:35.
Christ-Centered Fulfillment
The healing of the deaf and mute man in Mark 7:35 finds its ultimate Christ-centered fulfillment not only in the physical restoration it brings but, more profoundly, in its symbolic representation of Jesus's spiritual work. As the Messiah, Jesus came to open the spiritual ears of humanity, enabling those who were deaf to God's truth to hear His life-giving Word. This is powerfully echoed in the New Testament, where faith comes by hearing the word of Christ (Romans 10:17). Just as the "string of his tongue was loosed," Jesus liberates us from the spiritual impediments that bind our ability to speak God's praise, confess our sins, and proclaim the Gospel. He enables us to speak "plain"—to articulate our faith clearly and without hindrance, transforming us from those who cannot communicate with God into His eloquent witnesses. This miracle foreshadows the comprehensive salvation Jesus offers, moving beyond mere physical healing to address the deeper spiritual brokenness caused by sin. Through His death and resurrection, Jesus breaks the ultimate bonds of sin and death, opening the way for true communion with God and empowering believers to live lives of joyful obedience and articulate witness, fulfilling the prophetic promise that the redeemed would "sing aloud" (Isaiah 35:6). He is the one who truly gives us ears to hear and mouths to declare His glorious name (Matthew 13:16).