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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
Nine 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.
He loosed the tongues of the dumb, so that they spake plainly. A power worthy of admiration, even when it was in operation: but there was contained in this display of power another meaning, which showed that it would shortly come to pass that those who were lately ignorant of heavenly things, having received the instruction of wisdom, might speak respecting God and the truth. For he who is ignorant of the divine nature, he truly is speechless and dumb, although he is the most eloquent of all men.
(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.
(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 7:37 vividly portrays the overwhelming astonishment of the crowd following Jesus's miraculous healing of a deaf man with a speech impediment in the Decapolis region. Their collective declaration, "He hath done all things well: he maketh both the deaf to hear, and the dumb to speak," serves as a profound testament to Jesus's divine authority, perfect execution of His mission, and the undeniable manifestation of God's power breaking into the world through Him.
Context
Literary Context
This verse concludes a significant healing narrative in Mark's Gospel. Immediately preceding it, Jesus takes a deaf man with a speech impediment aside, performs a unique healing involving physical touch, spitting, a sigh, and the Aramaic command "Ephphatha!" (Be opened). Despite Jesus's instruction to the witnesses to keep the miracle quiet, their profound amazement compels them to spread the news. This powerful demonstration of Jesus's authority in action follows His challenging teachings on clean and unclean, where He contrasts man-made traditions with the true commandments of God, as detailed in Mark 7:1-23. The healing serves as a tangible validation of His divine authority, not just in word but in unparalleled deed, especially after His disciples struggled to fully grasp His teachings on defilement.
Historical & Cultural Context
The healing takes place in the region of Decapolis, a predominantly Gentile area east of the Sea of Galilee. This geographical setting is crucial, as it highlights Jesus's ministry extending beyond the Jewish population to include Gentiles, foreshadowing the universal scope of the Gospel. The people's reaction of "astonishment beyond measure" (G5249 hyperperissōs) is a common response to Jesus's miracles throughout the Gospels, reflecting the profound impact of His supernatural power on a populace accustomed to traditional religious practices but unaccustomed to such direct divine intervention. Their public declaration of His perfection ("He hath done all things well") would have resonated deeply within a culture that highly valued the fulfillment of prophecy and divine signs.
Key Themes
Mark 7:37 powerfully encapsulates several key themes prevalent in Mark's Gospel and the broader biblical narrative. Firstly, it underscores Jesus's Divine Authority and Power, demonstrating His absolute control over physical infirmities and the natural order, setting Him apart as more than a mere prophet. Secondly, the declaration "he maketh both the deaf to hear, and the dumb to speak" directly echoes Fulfillment of Old Testament Prophecy concerning the Messiah's work, particularly passages like Isaiah 35:5-6. This connection would have been clear to many, signaling the dawn of God's kingdom. Thirdly, the profound statement "He hath done all things well" highlights Jesus's Flawless Character and Perfect Execution of His Mission, reminiscent of God's assessment of His creation in Genesis 1:31. Finally, the setting in Decapolis emphasizes the Universal Scope of Jesus's Ministry, extending the blessings of the Gospel beyond the Jewish people to all humanity, a theme foundational to the later Great Commission found in Matthew 28:19-20.
Exposition and Analysis
Key Word Analysis
Meaning "to strike with astonishment." This word conveys a sense of being utterly struck out of one's senses, overwhelmed with amazement, or dumbfounded. It describes a reaction so profound that it goes beyond mere surprise, indicating a deep, almost physical impact on the observers.
An adverb meaning "beautifully," "rightly," "excellently," or "perfectly." When the crowd declares Jesus "hath done all things well," they are not merely saying He did a good job, but that His actions were executed with moral and spiritual perfection, demonstrating inherent goodness and divine competence in every aspect.
Meaning "blunted, i.e. (figuratively) of hearing (deaf) or speech (dumb)." This single Greek word encompasses both the inability to hear and the inability to speak, indicating a comprehensive impairment. The crowd's statement specifically highlights Jesus's power over these two intertwined afflictions.
Verse Breakdown
"And were beyond measure astonished"
The crowd's reaction is not merely surprise but an overwhelming, almost indescribable amazement. The Greek term hyperperissōs (G5249), translated "beyond measure," intensifies the degree of their astonishment, suggesting they were utterly overwhelmed and perhaps even speechless at the magnitude of the miracle they had witnessed.
"saying, He hath done all things well:"
This is the crowd's profound and sweeping declaration concerning Jesus's actions. It signifies not just the effectiveness of this particular healing, but a recognition of the flawless perfection and divine excellence in everything Jesus does. It is a theological statement affirming His inherent goodness and perfect execution of His mission.
"he maketh both the deaf to hear, and the dumb to speak."
This clause provides the specific evidence for their declaration of Jesus's perfect work. It directly references the miracle they just witnessed, highlighting His unique power over two distinct but often related physical impairments. This statement also serves as an implicit connection to Old Testament prophecies of the Messiah.
Literary Devices
Mark 7:37 employs several powerful literary devices. The phrase "beyond measure astonished" uses Hyperbole to emphasize the extreme nature of the crowd's reaction, conveying a sense of awe that transcends ordinary surprise. The statement "He hath done all things well" functions as a profound Affirmation and Theological Declaration, echoing the divine assessment of creation in Genesis 1:31 and attributing perfect wisdom and power to Jesus. The subsequent clause, "he maketh both the deaf to hear, and the dumb to speak," utilizes Parallelism to highlight the comprehensive nature of Jesus's healing power, presenting two distinct but related actions in a balanced structure. This also functions as an Allusion to Old Testament messianic prophecies, such as Isaiah 35:5-6, where the restoration of hearing and speech are signs of God's redemptive work.
Theological and Thematic Connections
The crowd's declaration in Mark 7:37, "He hath done all things well," is a profound theological statement that resonates throughout scripture. It speaks to the perfect character and flawless execution of God's will, not only in creation but supremely in the person and work of Jesus Christ. This affirmation of Jesus's perfection underscores His divine nature and His unique ability to perfectly accomplish the Father's purposes. His healing of the deaf and dumb is a tangible sign of the breaking in of God's kingdom, demonstrating that the anticipated messianic age, where physical and spiritual restoration would occur, was indeed present in Him. This miracle, performed in a Gentile region, further emphasizes the universal scope of God's redemptive plan, extending His grace and power beyond the confines of Israel.
Reflection and Application
Mark 7:37 serves as a powerful reminder of Jesus's enduring perfection and boundless power, inviting us to respond with awe and trust in our own lives. Just as He miraculously opened physical ears and loosed physical tongues, He remains capable of opening our spiritual ears to truly hear His Word and loosening our spiritual tongues to boldly proclaim His truth and praise. In a world often marked by brokenness, imperfection, and seemingly insurmountable challenges, this verse offers immense comfort and hope. It encourages us to remember that Jesus "hath done all things well" in the past, and He continues to work perfectly within His divine plan for our lives and for the world. Our appropriate response is one of profound wonder and unwavering faith, giving Him all glory for His flawless character, mighty works, and perfect love. We are called to trust in His sovereign goodness, even when we don't understand His methods or timing, knowing that His ultimate purposes are always good and perfectly executed.
Questions for Reflection
FAQ
What is the significance of the crowd saying, "He hath done all things well"?
This statement is profoundly significant as it echoes God's own assessment of His creation in Genesis 1:31, where everything He made was declared "very good." Applied to Jesus, it signifies His divine perfection, not just in this specific healing, but in the entirety of His ministry and character. It implies that every action Jesus undertakes is executed with perfect wisdom, power, and love, demonstrating His inherent goodness and flawless alignment with the Father's will. It's a comprehensive affirmation of His divine excellence and authority.
Why is it important that this miracle occurred in Decapolis, a Gentile region?
The setting in Decapolis, a predominantly Gentile area, is crucial because it highlights the universal scope of Jesus's ministry. While much of His early ministry focused on Israel, this event demonstrates that God's redemptive plan and the blessings of the Gospel were not exclusively for the Jewish people but extended to all humanity. It foreshadows the Great Commission given by Jesus in Matthew 28:19, where His disciples are commanded to make disciples of all nations, breaking down ethnic and cultural barriers to the good news. This miracle serves as an early sign of the inclusive nature of God's kingdom.
Christ-Centered Fulfillment
Mark 7:37 profoundly points to Christ as the ultimate fulfillment of God's redemptive purposes. The crowd's declaration, "He hath done all things well," resonates with the perfect, sinless life of Jesus, who flawlessly accomplished the Father's will, culminating in His perfect atoning sacrifice on the cross. Just as He opened the physical ears of the deaf and loosed the tongues of the dumb, Christ's work on the cross and through the Holy Spirit opens the spiritual ears of those who are spiritually deaf to the truth of God's Word, enabling them to hear and believe the Gospel. He frees those who are spiritually dumb, unable to articulate praise or confess faith, empowering them to speak forth the wonders of God. This profound transformation is a direct result of His perfect work, which conquered sin and death, as celebrated in passages like Colossians 2:13-14. Through Him, we receive not just physical healing, but the ultimate spiritual restoration and the ability to truly worship and proclaim His glory, fulfilling the prophetic vision of a world made new through the Messiah, as described in Revelation 21:5.